On
the Auspicious Occasion of Dhanteras, Deepavali, and New Year we pray to
The
Supreme God for Holistic Progress
Dhanvantari
Deva for better health
Maa
Laxmi for Prosperity and
Kuber
Deva for sufficient wealth
Hanuman
ji to Protect & Grant us courage & Faith
May
Bhagavan Krsna & holy Govardhan Parvat and Bhagavan Rama Bless us with uprooting
of ego and grant us protection
|| Hari OM ||
Both Dhanvantari and Maa Laxmi manifested during Samudra
manthan.
Dhanvantari is the God of medicines. He is worshipped
for good health. Maa Laxmi represents prosperity. Prosperity does not mean only
having money. It can be our spiritual qualities. Prosperity may also mean ‘saruddhi’.
There is difference between being ‘dhanvaan’ (rich) has samruddha. A dhanvaan
may not be samruddha but samruddha is always dhanvaan. He has spiritual
qualities like satisfaction, faith, devotion, etc as his assets.
Kalash is also worshipped. Kalash puja is done as during
saumdra manthan, the amrut that was churned out was poured into kalash by
Bhagavan Vishnu. It is said that after amrut was consumed by devas, they
refused to accept kalash. This made kalash unhappy. So Bhagavan Blessed Kalash
and gave him important place in puja. The water kept in Kalash, Sriphala i.e.
cconut and Asolpalav leaves (leave of Ashoka tree) are all blessed. Water kept
in kalash is highly potent full of divine energy with blessings of Ishvara or
devi (during Navaratri).
Kubera deva is also worshipped during Dhanteras and on New
Year before resuming business.
Hanuman Puja is on 28-Oct-2019. It is done to ward off
the influence of negative elements like bhutas and pishachas and to remove
negative energy from our selves and our home.
On 28-Oct-2019 Govardhan Puja is done. It symbolizes uprooting
of ego and protection offered by Krishna Bhagavan to his devotees.
Deepavali or Diwali is connected with Bhagavan Rama. It
marks his return to his kingdom Ayodhya after his victory over Ravana. A-yuddha
means place where there is no ‘yudda’ i.e. war. This peaceful place is nothing
but Bhagavan’s own kingdom or simply Bhagavad himself. This is known as
Paramdham or Parampada.
On this holy occasion,
let us understand Raja Yoga as said by shastras.
Raja Yoga
Raja Yoga often translated as the ‘Royal Path’ is a
misleading translation. This is due to the literal translation of the word ‘Raja’
meaning ‘Royal’ and ‘Yoga’ is taken in generic sense. Let us try to understand
in brief, Raja Yoga as described in shastras. The word ‘Raja Yoga’ is found in
Bhagavad Gita and Hatha Yoga Pradipika.
In Bhagavad Gita, an entire chapter #9 is dedicated to
the teaching of Raja Yoga. It titled ‘Raja Vidya Raja Guhya Yoga. Hatha Yoga
Pradipika also mentions the word ‘Raja Yoga’more than once in almost all four chapters.
In Chapter 4 titled ‘Samadhi’sloka 4, it is implied that Raja yoga just another
name for Samadhi, Turya Avastha, Sahaj, Param pada, Jivan Mukti, etc. It means
that if these words are to be used interchangeability, then their meaning has
to be same. Other words are mentioned and these states are described in
shastras. Jivan mukti is not just entering into Samadhi, but it is complete destruction
of mind and permanently staying in the state of communion with God
Consciousness.
It conveys that Raja Yoga is the highest spiritual state.
It explains this state to seeker as –
As salt being dissolved in water
becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi.
When the Prâṇa becomes lean (vigourless) and the mind becomes
absorbed, then their becoming equal is called Samâdhi.
Note: Prana becomes slow due to shallow
and slow breathing. It’s force decreases and losing mobility, it becomes steady.
This equality and oneness of the jivatman
and the Paramatman, when all Saṃkalpas (thoughts and desires i.e.
vasanas) cease to exist, is called Samâdhi.
Hatha Yoga Pradipika thus describes
three paths in these sloka-s. First one is dissolving of jiva into Ishvara
(bhakti), second one is attaining this state by pranarodh i.e. breath control
and stopping of Prana flow (Yoga). And the third one is destruction of desires
(Jnana)
It further says, Nada is the best
and easiest way to achieve Raja Yoga. Here, Nada means Anahat Nada, which is
heard as a sound in right ear. Anahat means ‘heart’. Here it means ‘source’. So
Anahat Nada means ‘Sound originating from Source’ It also means that this sound
also terminates in it’s source which is heart which is Paramatman. Since Nada
originates from Paramatman, it is not to be chanted or uttered but has to be
listened.
The method of achieving Raja Yoga
through Anahat Nada described in this text is as described by the great Natha
Yogi Mahasiddha Guru Gorakshanath. Raja Yoga is the laya of mind. Mind is absorbed
in Turya through nada. Again, laya has to be taken as destruction and not temporary
state of thoughtlessness as Raja Yoga is another name for Jivan Mukti. So this
laya has to be natural and permanent and not temporary.
For proper understanding chapter
4 has to be read fully. In brief, the method is to control mind through breath
and prana. Sloka 4.29 says, ‘Mind
is the master of the senses, and the breath is the master of the mind. The
breath in its turn is subordinate to the laya (absorption of mind in Paramatman),
and that laya depends on the nâda’.
Mind, which is master of senses is controlled by breath. By controlling breath, prana is
controlled. When Prana flow is slow and mind is still and focused, there is heightened
sense of awareness. In this state, a yogi hears anahat nada. Seeking the origin
of anahat nada results into the laya of mind in the source of nada. This is
samadhi.
To explain further, by
controlling breath, prana is also controlled. Prana is then channelled through
Sushunma Nadi which activates Kundalini and it rises upto Sahasrara chakra.
Nada is heard by concentrated, focused and alert mind. When nada merges in mind
and mind is absorbed in Bliss, it transcends duality. This is laya. This is
Raja Yoga. To achieve this blissful state, mudras are often used. Bandhas are
also used.
Different Texts on Yoga
Hatha Yoga Pradipika and Geranda
Samhita are the two Classical texts that give details about asanas, bandhas and
mudras. Siva SamhitA can also be referred.
Yoga Yajnavalkya also describes
certain mudras, but focuses more on Pranayama then bandhas. It explains
position of different nadis and vayus (both major and minor). It was revived by
Sri T. Krishnamacharya who is called as 'father
of modern Yoga' who taught vinyoga i.e. yogic practices like asanas and
Pranayama are different for different people. He was the of Popular Yogis like
A G Mohan (his disciple for 18 years) and Rukmi devi and B. K. S Iyengar, his brother-in-Law.
T Krishnamacharya in his work Yoga Makaranda for Yoga
mentions various Yogic Text he studied.
(For convenience, texts are not presented in the Original Order as given in
Yoga Makaranda)
Classic Hatha Yoga Texts
1. Hathayoga Pradipika - by a Nath Yogi Muktatma
2. Siva Samhita
3. Gheranda Samhita by geraNDa munI
Classical Yoga Texts
4. Patanjala Yogadarshanam (Patanjali Yoga Sutras)
5. Yogayajnavalkyam (Yoga Yajnavalkya)
Yoga Upanishads
6. Dhyana Bindu Upanishad
7. Chandilya Upanishad (Sandilya Upanishad)
8. Yoga Shika Upanishad
9. Yoga Kundalya Upanishad (Yoga Kundalini Upanishad)
10. Nada Bindu Upanishad
11. Amrita Bindu Upanishad
12. Garbha Upanishad
Other Texts
13. Rajayoga Ratnakaram
14. Yoga Taravalli of Adi Shankaracharya ji (Gloss on Patanjali Yoga Sutra)
15. Yoga Balaprathipikai
16. Ravana Nadi (Nadi Pariksa of Ravana)
17. Bhairava Kalpam
18. Sri Tattvanidhi
19. Yoga Ratnakarandam
20. Mano Narayaneeyam
21. Rudrayameelam (Rudrayamalam)
22. Brahmayameelam
23. Atharvana Rahasyam
24. Kapilasutram
25. Narada Pancharatra Samhita - Sri Vaishnava Text
26. Satvata Samhita
27. Ahir Buddhniya Samhita
Patanjali Yoga sutras along with Vyasa’s
commentary is highly revered Classical text on Yoga.
Siva Sutras too are important for
a yogi giving concise way to reach Shiva-tatva or the formless Siva.
Since the knowledge and awareness
of kundalini, chakras, nadis and prana is necessary to walk on this path, it is
very important to practice Yoga under the strict guidance and grace of guru.
Raja Yoga as explained in
Bhagavad Gita
Raja Yoga is explained in Chapter
9 of Bhagavad Gita. It does not mention, nada, chakras or kundalini. Gita describes
the qualities of Brahman, its nature and Supreme Authority and detachment from it’s
own creation. It then describes various paths to reach it. These paths are Vedic
Karma Kand (rights, rituals and Yajnas), devotion to Lord Krishna (form of God,
Saguna Brahman) or through jnana. While those performing karma kand do return
back, his devotees and those whipping him as formless Brahman, do not return
back. Bhagavan says one should always
surrender whatever one is doing to him which in turn will free one from the
bondage of samsara.
Patanjali’s Yoga Sutra is an
important text. It is also known as Ashtanga Yoga as it lists the path of yogi
into eight parts (asta-anga). The word ‘8 limbs of Yoga’ does not give clear picture,
as it is literal translation of word ‘ashtanga’. Eight parts are practices,
disciplines and mental states. They are yama (abstinences), niyama (observances, disciplines, following
rules and regulations), asana (yoga postures), pranayama (breath control),
pratyahara (withdrawal of the senses), dharana (concentration), dhyana
(meditation) and samadhi (absorption of mind into Paramatman or Union of Jiva
and Paramatman). Patanjali
Yoga Sutras talk about Samadhi and way to reach it, but, the path described is
like a general guideline presented in the form of sutra meaning in concise form
with no specific mention of any asana, mudra, bandha, kriya, kundalini or any
mantra or devotion to any form of Ishvara. For example it does not prescribe
any mudra or any breathing pattern or a mantra to control mind. It only states that
pranayama helps control mind. Hence Vyasa’s Bhashya is often referred to for
proper understanding. On the other hand, Hatha Yoga does describe a path of
Kundalini awakening through controlling of Prana and directing it in sushumna.
It also describes that purified yogis hear sound i.e. nada in right ear which
results in merging of mind is supreme consciousness which is beyond prakriti
and so is above duality. Thirumandirum is devoted to Bhagavad Siva is another
important Yogic text.
Control of Mind and the three
paths
All shastras give high importance
on control of Mind, as mind controls senses and it is the senses that distract
a yogi and makes it extrovert. For layman, five senses drag the mind and keeps
it extrovert which is not desirable for a yogi. Senses needs to be controlled
and they can be controlled by mind only. Mind can be controlled by three ways –
Jnana Yoga
Easiest way to control mind is through
Breath control or prana control. Jnana Yogis control mind directly, however, it
is very difficult process, as acknowledged by Arjuna in Gita to which Bhagavad
replies, it is indeed difficult, but with ‘abhyAsa’ and ‘vairAgya’ (Practice of
meditation and dispassion) it is possible to control mind. ‘Direct control of
mind’ means controlling it via thoughts that direct one’s mind’s energy and
focus on Brahman i.e. turn it introvert and be aware of thought. This process
of logical reasoning and being witness to the origin of thoughts is known as ‘Nidhidhysana’,
the path of neti-neti i.e. negation of all that is Anatman i.e. Detachment from
all which is not Self or Atman or Brahman or ‘I’. One can also turn mind
towards it’s source through Sri Ramana Maharshi’s ‘Self Enquiry’ which is also
mentioned in ‘Ribhu Gita’ of ‘Siva Rahsya Purana’. By searching for the source
of thoughts, even thoughts about Self Enquiry dissolve leaving behind pure
consciousness, which is fullness, indescribable, where there is no second thing
to be experienced as a separate identity. Detachment comes from dispassion, one of the
pillars of Advaita Vedantin’s chitta.
Often chanting of ‘OM’ is done by
Advait Vedantins as it is easier to take help of a mantra then practising
neti-neti. Source of OM is Brahman or Paramantman.
Bhakti Yoga
Another way in which mind gets
controlled by itself is through bhakti. Strong devotion and unconditional
surrender to one’s IshTa devatA makes mind naturally focused on Ishvara leaving
behind samsAra. However, developing
dispassion towards samsAra is considered as foundational teaching. Developing
strong devotion and dedicating entire life to his/her Ishtadeva is also
difficult for layman.
Mantra Yoga
Mantra chanting is often done to
progress on the path of bhakti. Any bija mantra dedicated to any form of
Ishvara is considered as very potent. ‘OM Sri rAma rAmAy namaH’ and ‘OM namo bhagavate
vAsudevAya’ are bija mantras. Puranic mantra like ‘Sri Rama Jai Rama, Jai Jai
Rama’ or ‘Sri Krishna Sharanam mama’ is often used. Chanting mantra is
sometimes referred as ‘mantra yoga’. A separate path which focusses only on
mantra chanting and not any ritualistic worship or going to pilgrimage. Japa,
when devoutly done, helps control mind. This upAsanA is called as pratika upAsanA
as mantra is ‘pratika’ or symbol or representative of Ishvara. OM chanting is
also Pratik upAsanA as OM in it’s fourth state ‘turiya’ represents Brahman.
Yoga, Mental Conditioning and
Goal of Life
Third way to make mind steady and
stay focussed is known as path of Yoga, which Maharshi Patanjali gives high
importance as he opens his sutras with the sutra ‘Yoga is Chitta Vritti Nirodha’
meaning ‘Yoga is to negate the tendencies that arise in mind’. Tendencies are
any thoughts, emotions, feelings or vibrations that one may feel. These let one
astray from the path. Even the feeling of Bliss might astray a yogi from his /
her path, as one may get attached to this bliss and will wish to feel it again
and again each time one sits for meditation. All that arises in mind is of temporary
nature and so changes with the change in mental state. Mind cannot stay in one
state for long time.
Coming back to mind control, by directly
controlling mind (which is done by advanced yogis), one regulates the flow of
breath by one’s will and later being aware of it (breath). This in turn will automatically
regulate the flow of prana within one’s body. Breath, prana and mind are all
connected. Controlling one helps control the other with mind being at the top
of both breath and prana meaning when mind is controlled, breath automatically
slows down and so does Prana (due to slowing of breath). Prana can also be controlled
directly. For beginners, controlling breath is easier than controlling prana.
Slowing mind by slowing breath, helps one become aware of Prana which is present
in subtle bodies like prANamaya kosha and manomaya kosha and later vigyAna and Ananadamaya
kosha-s. In the beginning days, most yogic practitioners are aware of prANamaya
kosha.
However, controlling breath does
not mean one can direct prANa where one wants it to be. Yogic or tAntrIka
practice is to willingly direct Prana in nADI-s like IdA (moon, soma, hot) and
pingalA (sun, surya, hot) and later in suShumNA nADI. Certain mUdra-s have been
listed in haTha yoga and geraNDa samhitA and are known to alter the flow of prANa.
Various bandha-s also help control prANa. Asana-s help strengthen internal muscles and are helpful practising bandha-s
and sitting in one posture for a long period of time. They also help discipline
the mind which is helpful in meditation.
So, it is the combination of
Breath, Prana, Mudras and Bandha that help one progress on the path of Yoga.
But this is not enough. One must change the perception of this samsAra. All these
processes are done to control the mind and purify it. Any kriya or process
indicates that it has to be done willingly as it is a kind of ‘action that
needs to be performed’, whereas samAdhi is not due to any Kriya, it should be a
natural state of mind for which one does not need to meditate to achieve it.
Here, conditioning of mind comes
into play. That is why Maharshi Patanjali describes Yoga as negation of
tendencies that originate in mind. Without devotion to Ishvara, be it sAkAra or
nirAkAra, one cannot progress spiritually. Maharshi Patanjali also gives
importance to devotion to Ishvara but does not specify Ishvara’s form. Maharshi
Patanjali also gives importance to making mind introvert by changing perception
towards samsAra. To begin with, anything
you do must have a goal. Here it is Yoga meaning ‘Union with Paramatman’. Without
purifying mind, one cannot stay on this path.
Without goal, one has no
destination, without devotion, there is no attraction and urge to move ahead to
merge in Ishvara, the source of everything. All activities and kriya-s become
mechanical and meaningless without devotion. Without discipline, and controlling
of mind, mind cannot meditate on Ishvara. Knowing how to meditate and knowledge
of the highest spiritual state through shastras and by experiences is also
important to keep one on track and move in right direction. Hence all are
needed to be practised. Yogi practises them all, keeps the body fit to stay in
one position in meditation, strengthens internal muscles to increase effectivity
of bandh-s, controls Prana-s directly or through Breath, conditions mind and
turn it introvert, surrenders to Ishvara or Paramatman.
Repeatedly listening to discourses
and following instructions of Guru are of utmost importance. Guru has the force
to uplift vibrations of his disciple immediately. Without the grace and
guidance of guru, one cannot progress on spiritual path, especially path of
yoga and jnana. By practising all these together, a Yogi proceeds step by step
towards Paramatman. Later, Kundalini reaches sahasrAra and stays there, one has
to move beyond it leading into absorption of mind (and so individuality) into
totality. If character building is not
done and introvert mindset is not retained, then mind does not remain purified
and kundalini falls down again. Yogi falls from the great height s/he had
earlier walked after years of practice and hits the ground hard.
From various ways or teachings following
which one can attain Samadhi, Raja Yoga by the hearing nada and it’s union with
mind and absorption of mind in Paramatman is prescribed by Mahasiddha Guru
Gorakshanatha.
The nada can only be heard by
quiet, focused, aware and purified mind. In the beginning, by closing ears, one
can hear sound or nada.
Laya
Laya here means constant
absorption of mind naturally in Patamatman. This happens by repeated absorption
of mind and repeatedly entering samadhi that karmas of past lives are
destroyed. Finally mind is destroyed and the state of samadhi becomes natural.
However, some think that attaining laya once is enough. Hence Ramana Maharshi
has differentiated ‘mano-laya’ and ‘mano-nasha’ i.e. absorption of mind and destruction
of mind. Manonasha results in Atmasthiti as sahaj sthiti.
Yoga also has an element of
service. So in the beginning, one must also
serve the society without expectations. Later on when mind becomes steady and
introvert, then leave samsAra to Ishvara and continue spiritual practice in
isolation.
To control Prana, one can take
help of breath, mudras and bandhas. Yoga Yajnavalkya does not put great
emphasis on bandhas but on regulation on prana.
Sant Gyaneshwar and Sri
Madhusudan Saraswati have written commentary on Bhagavad Gita. In chapter six,
which is atma-sayyam yoga meaning, Self-control or control of mind (here self implies
mind) have extensively quoted Patanjali Yoga sutras and the commentary on it by
Bhagavan Veda Vyasa. They too put great importance of yogic practices to achieve
control of mind.
To conclude,
Raja Yoga, as described by
Mahasiddha Guru Gorakshanath is a path in which nada and mind becomes one in
their source, which is Paramatman.
To attain this state, regulation
and control of breath is done to control prana until prana can be directly controlled.
Various mudras and bandhas are also used by Yogis. Mudras are common, some
yogis may not practice bandhas. A Yogi also conditions his / her mind by
listening and contemplating on shastras, following instructions of Guru, practicing
control of mind by various means as described in shastras, surrendering to Ishvara
or Paramatman and keeping moksha or Yoga as the only goal of life.
Raja Yoga as described by
Bhagavan Krishna in Bhagavad Gita chapter 9 is the best and the secret
teachings i.e. It is the essence of shastras. Bhagavan describes his nature,
his all-powerful attribute, and teaches us to always remain surrendered to him
and offer all work done or any kriya done to him. Such a devotional person
without any selfish motive, whether one surrenders to a form of Ishvara or to
Nirakara Brahman or Paramatman, never takes rebirth in this world and attain
moksha.
May we all progress on the spiritual
path from this Diwali which indicates the celebration (Joy of Jnana) over Ego
(individuality). The lamps that we light indicate the flame of knowledge i.e.
Atmajyoti or simply Atmagyana or Brahmagyana also indicated by the symbolic returning
of Rama and Sita back to their home Ayodhya.
Rama is Paramatman who rescued Sita,
the jiva. But before Rama, came Hanuman, symbolising devotion, courage and faith.
It is Sri Rama’s ring given by Hanuman to Sita that helps strengthen her faith
in Sri Rama that he (Ishvara) will surely come to her rescue (the devoted soul
who went astray against the instruction of Lakshmana due to compassion and due
to sense of duty to help a Brahmana and give alms not sensing danger).
Hanuman is also known a
Pavankumara. Pavan is Vayu. He is the Prana and with the help of only him, one
can attain Paramatman. Hence Hanuman PujA is also performed after dhanteras.
Dhanteras is the beginning of celebration of festival. It indicates blessings of
Maa Lakshmi for prosperity which is chitta shuddi or purification of mind.
Kubera deva can be worshipped as one is not completely detached from the world
and needs money sufficient enough to sustain oneself and family.
Krishna Bhagavad too removed ego
of Indradeva by lifting Govardhan parvat on his little finger and sheltering
entire village indicating Ishvara will always protect us and will uproot ego of
his devotees so that his devotees can surrender to him and attain moksha. Hence
Govardhan Puja is also done in remembrance of this incident and that this
mountain was blessed by Krishna as Bhagavad had lifted it for more than a week.
So after inner purification and devotion
towards Ishvara and dedicating one’s life for him, ego gets destroyed and Jnana
shines by itself.
I humbly and wholeheartedly pray
to Ishvara from the core of my heart that, we may all have this blissful,
blessed day in this lifetime.
Shubh Deepavali
॥ हरि ॐ ॥
