Hinduism 101

Lesson 5: The Yoga Suite.

Raja Yoga.

Raja Yoga:

Patanjali’s Ashtanga Yoga - Yoga of the eight limbs – is also popularly known as Raja Yoga. Raja Yoga is the highest form of Yoga and concerns freeing Purusha from Prakriti entirely through efforts of the mind. Though Raja Yoga is dualistic in that it acknowledges Purusha and Prakriti yet it strives to realize the Advaitic - monistic – aim of uniting the Purusha with the Universal Spirit – the Nirguna Brahman. The basic principles of Raja Yoga are stipulated below.

States of the Mind:

Raja Yoga is mainly concerned with mental conditions, their modifications and control. It acknowledges five states of the Mind:

• Kshipta: This is the agitated mind, running in various directions, full of unrest.

• Mudha: In this state the mind is forgetful and full of foolishness.

• Vikshipta: This is the distracted state of mind, unable to concentrate on anything in particular.

• Ekagra: This is the focused state of the mind, built up with arduous practice in concentration.

• Niruddha: This is the ultimate state of mind in which it is ready to realize the Brahman. It is now fully under control and will merge with the Universal Spirit, the Purusha or Brahman, in a phenomenon known as the Asamprajnata Samadhi.

Raja Yoga also stipulates four virtues which, if acquired will ensure absolute peace of mind:

• Maitri: Friendliness towards equals.

• Karuna: Compassion for those in distress.

• Mudita: Complacency towards superiors. This will destroy jealousy.

• Upeksha: Indifference or contempt towards wickedness.

Afflictions of the Mind:

Raja Yoga defines five main afflictions that plague the mind and does not allow Purusha to realize the Universal Spirit:

• Avidya or ignorance.

• Asmita or egoism.

• Raga or attraction.

• Dvesha or aversion.

• Abhinivesha or yearning for mundane life.

Of these five the combination of Raga and Dvesha have five states or Avashtas:

• Udara Avashta or fully manifest state. In this state both Raga and Dvesha have full play and are unhampered by any effort. This is the state in which people who are wholly immersed in worldly life are in.

• Vicchinna Avashta or hidden state. In this state both attractions and aversions are hidden underneath the surface by some other more dominant emotions. They can emerge again as soon as the dominant emotions diminish in fervency.
• Tanu Avashta or thinned out or diminished state. People who regularly worship Gods are in this state of mind. In them Raga and Dvesha are in a diminished state.

• Prasupta Avashta or dormant state. In this state, probably due to unsuitable conditions, Raga and Dvesha both lie dormant but they foment just underneath the surface ready to emerge as soon as there is opportunity to do so.

• Dagdha Avashta or burnt-out state. This is a state that can be achieved through proper practice of ashana or Yogic practices in which both Raga and Dvesha are absolutely quenched and the Yogi can achieve Samadhi.

According to Raja Yoga precepts Raga and Dvesha constitute the Samsara, Universe of the being. Thus, they constitute the mind, which is a force that is much superior to Prana or that which sustains the living physical body. Thus, it is superior to matter but it nevertheless deludes the Jivas, living beings, who cannot determine its source of sustenance. Even above these two – Raga and Dvesha – is Atma Vichara, the ability to identify oneself. This ability reveals the true nature of the Yogi. The Raja Yogi thus makes efforts to destroy both Raga and Dvesha through concentration and meditation because once these two are destroyed the mind too loses its ability to reach outwards into the world and the Yogi can then enter into Samadhi with his or her true nature which is the Purusha within.

Obstacles to Meditation:

Patanjali say that – “Disease, dullness, doubt, carelessness, laziness, worldly-mindedness, illusion, missing the point, instability – these are obstacles to Yoga.” These obstacles are much enhanced by grief, melancholy, bodily fevers and even inhalations and exhalations.

The best ways to remove such obstacles are Abvashya, good habits, and Vairagya, aloofness. Vairagya is not exactly running away from the world. Rather, it is defined as a state of mind which does not allow one to get too involved in materialistic affairs. Raja Yoga prescribes that the Yogi should be able to master his or her carvings. The Yogi should first scrutinize and analyze his or her mind to determine what he or she likes most. Then he or she should practice giving up such cravings. Once the desires are in control the Yogi may utilize whatever he or she requires to live well. In this manner he or she will not be a slave to desires yet may utilize whatever he or she requires to live.

Also, a true Vairagi, one who practices Vairagya, is one who is entirely selfless and dedicates his or her life to the service of humankind.

The Types of Aspirants:

Raja Yoga asserts that three types of aspirants approach its Yogic precepts to achieve freedom from misery in this life itself. When the Purusha realizes its own distinction from Prakriti then it finds itself free from misery which is spread by desires that constantly embroils the Purusha within the close confines of Prakriti.

The three types of aspirants are:

• Uttama Adhikari - First-class Aspirant. For this type of aspirant Raja Yoga prescribes Abvashya, good habits, sustained by Vairagya, indifference to materialistic cravings. The aspirant, as a Raja Yogi, should practice meditation on the self to purify the mind through suppression of the afflictions of the mind. To these types of aspirants Samadhi is relatively easy.

• Madhyama Adhikari - Second-class Aspirant. For this type of aspirant Raja Yoga prescribes Kriya Yoga which consists of - Tapas, Sadhana and Ishvarapranidhana. Tapas is austerity. It can be practiced through disciplinary actions like fasting, etc. though the greatest forms of Tapas are humility and continence and egoless selfless service. Sadhana is study of the scriptural literature. It is supplemented by Japa, recitation, of the personal Ishta Mantra. Ishvarapranidhana is self-surrender to the Lord. All actions should be taken as Ishvaraprana – as offerings to the Lord.

• Adhama Adhikari - Lowest-class Aspirant. To the lowest-class aspirant Raja Yoga prescribes Ashtanga Yoga - The Eightfold Sadhana. This shall be discussed just hereafter.

Ashtanga Yoga - Yoga of the Eight Limbs:

Patanjali’s Yoga system is popularly known as Ashtanga Yoga. It is the principal system derived from the Vedas through which the great Maharshi developed Yoga into a science. All other Yoga forms – Karma, Bhakti, Jnana, Hatha, Tantra, Kundalini and others -, though inherent within the Vedas in the Upanishad parts, have been subsequently developed by great men based on the scientific approach of Maharshi Patanjali.

The eight limbs of Ashtanga Yoga are:

• Yama - Vows – The Yogi should vow to observe five principal tenets: Ahimsa (Non-violence), Satya (Truthfulness), Asteya (Honesty – Vow never to steal), Brahmacharya (Sexual continence) and Aparigraha (Vow never to be greedy).

• Niyama - Rules or Observances – There are also five observances that the Yogi must adhere to. The ten Yamas and Niyamas, if observed dutifully and regularly by the Yogi, can break down the influence of Samsara - worldliness – and free the Yogi’s mind from externalization. The five Niyamas are: Saucha (Cleanliness or Purity), Santosh (Contentment), Tapas (Austerities), Svadhyaya (Study, of scriptures) and Ishvarapranidhana (Self-surrender to God).

• Asana - Meditative postures – All Yoga instructors prescribe meditative postures to facilitate concentration which ultimately may induce Samadhi.

• Pranayama - This is a process by which the Yogi can realize the root cause of the mind. He or she realizes that it is desire that externalizes the mind. If the Yogi can suppress desire through observing Yamas and Niyamas and doing Asanas, then the Vrittis (natures) are also rooted out. This destroys the mind, which is the subtlest form of Prakriti that binds the Purusha to material forms. The Yogi is now ready to do Pratyahara.

• Pratyahara - Withdrawal – This withdrawal allows the Yogi to focus internally on his or her mind and find its true nature. When the Yogi realizes the true nature of his or her mind it is now under control.

• Dharana - Estimation – This is estimation of the Yogi’s mind by himself or herself. Now he or she can get even better control of the mind.

• Dhyana - Concentration – Once the mind is totally under control it is possible for the Yogi to concentrate on the nature of Purusha within.

• Samadhi - Super-conscious state or Trance – If the Yogi can properly concentrate on the Dhyana then he or she enters into Samadhi and realizes the Brahman within. This is the aim of all Yogic systems.

As assistance through this course to aspirants of Yoga systems great proponents of Yoga advise that the first four stages of the Yoga should be practiced simultaneously so that the Yogi uses a balanced and time-efficient system to achieve mental and physical well-being.

The Kinds of Samadhi:

Though all Yogic systems aim to achieve union with the Lord, not all aspirants are successful in this. Many are not even capable of achieving a true Samadhi. Nevertheless, it is important to try and in the process of trying the aspirant can achieve a lot in the well-being of both mind and body that may not have been possible without Yoga.

Ashtanga Yoga professes to achieve the following kinds of Samadhi:

• Nirvikalpa Samadhi - When the Purusha within realizes that it was only His consciousness of it that gave Prakriti its power to influence Him and thus, when He withdraws from Prakriti and achieves His own nature and basks in the bliss of this knowledge He loses all capacity of thought. This is Nirvikalpa Samadhi.

• Nirbija Samadhi - When all desire is also gone with all thoughts this is Nirbija Samadhi.

• Asamprajnata Samadhi - When the Purusha loses all external consciousness and all estimation of duality and multiplicity He even loses the idea of the self - Asmita. This is Asamprajnata Samadhi. This is the Supreme State and the Purusha is now a Seer and has reached His own Swarup - Own Likeness.

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