This is the tenth and the last chapter in the series of Bhakti Yoga by Swami Vivekananda.
In regard to the method and the means of Bhakti-Yoga we read in the commentary of Bhagvan Ramanuja on the Vedanta-Sutras: “The attaining of That comes through discrimination, controlling the passions, practice, sacrificial work, purity, strength, and suppression of excessive joy”.
Vivekas or discrimination is, according to Ramanuja, discrimination, among other things, the pure food from the impure. According to him, food becomes impure from three causes
- by the nature of the food itself, as in the case of garlic etc.
- owing to its coming from wicked and accursed persons
- physical impurities such as dirt, or hair, etc.
The shrutis say, “when the food is pure, the Sattva element gets purified, and the memory becomes unwavering”, and Ramanuja quotes this from the Chhandogaya Upanishad.
The question of food has always been one of the most vital with the Bhaktas (devotees). Apart from the extravagance into which some of the Bhakti sects have run, there is a great truth underlying this question of food. We must remember that, according to the Sankhya philosophy, the Sattva, Rajas, and tamas, which in the state of homogenous equilibrium from the Prakriti, and in the heterogeneous disturbed condition from the universe – are both the substance and the quality of Prakriti. As such they are the materials out of which every human form has been manufactured, and the predominance of the Sattva material is what is absolutely necessary for spiritual development. The materials which we receive through our good into our body-structure go a great way to determine our mental constitution; therefore the food we eat has to particularly taken care of. However, in this matter, as in others, the fanaticism into which the disciples invariable fall is not to be laid at the door of the masters.
And this discrimination of food is, after all, of secondary importance. The very same passage quoted above is explained by Shankara in his Bhashya on the Upanishads in a different way by giving an entirely different meaning to the word Ahara, translated generally as food. According to him, “That which is gathered is Ahara. The knowledge of the sensations, such as sound etc. is gathered in for the enjoyment of the enjoyer (self); the purification of the knowledge which gathers in the perception of the senses is the purifying of the food (Ahara). The word ‘purification-of-food’ means the acquiring of knowledge of sensations untouched by the defects of attachment, aversion, and delusion; such is meaning. Therefore such knowledge or Ahara being purified, the Sattva material of the possessor it – the internal organ – will become purified, and the Sattva being purified, an unbroken memory of the infinite one, who has been known in His real nature from scriptures will result.”
These two explanations are apparently conflicting, yet both are true and necessary. The manipulating and controlling of what may be called the finer body, viz the mood, are no doubt higher functions than the controlling of the grosser body of flesh. But the control of the grosser is absolutely necessary to enable one to arrive at the control of the finer. The beginner, therefore, must pay particular attention to all such dietic rules as have come down from the line of his accredited teachers; but the extravagant, meaningless fanaticism, which has driven religion entirely to the kitchen, as may be noticed in the case of many of our sects, without any hope of the noble truth of that religion ever coming our to the sunlight of spirituality, is a peculiar sort of pure and simple materialism. It is neither Jnana, nor Bhakti, nor Karma; it is a special kind of lunacy, and those pin their souls to it are more likely to go to lunatic asylums than to Brahmaloka. So it stands to reason that discrimination in the choice of food is necessary for the attainment of this higher state of mental composition which cannot be easily obtained otherwise.
Controlling the passions is the next thing to be attended to. To restrain the Indriyas (organs) from going towards the objects of the senses, to control them and bring them under the guidance of the will, is the very central virtue in religious culture. Then comes the practice of self-restraint and self-denial. All the immense possibilities of divine realization in the soul cannot get actualised without struggle and without such practice on the part of the aspiring devotee. “The mind must always think of the Lord always, but with every new effort the power to do so grows stronger in us. “By practice, O son of Kunti, and by non-attachment is it attained”, says Shri Krishna in the Gita. And then as to sacrifical work, it is understood that the five great sacrificed (To gods, sages, manes, guests, and all creatures.) (Panchamahayajna) have to be performed as usual.
Purity is absolutely the basic work, the bed-rock upon which the whole Bhakti building rests. Cleansing the external body and discriminating the food are both easy, but without internal cleanliness and purity, these external observance are of no value whatsoever. In the list of quaities conducive to purity, as given by Ramanuja, there are enumerated, Satya, truthfulness; Arjava, sincerity, Daya, doing good to other without any gain to one’s self; Ahimsa, not injuring others by thought, word, or deed; Anabhidhya, not coveting other’s goods, not thinking vain thoughts, and not brooding over injuries received from another. In this list, the one idea that deserves special notice is Ahimsa, non-injury to others. This duty of non-injury is, so to speak, obligatory on us in relation to all beings. As with some, it does not simply mean the non-injuring of human beings and mercilessness towards the lower animails; nor, as with some others, does it mean the protecting of cats and dogs and feeding of ants with sugar – with lberty to injure brother-man in every horrible way! It is remarkable that almost every good idea in this world can be carried to a disgusting extreme. A good practice carried to an extreme and worked in accordance with the letter of the law becomes a positive evil. The stinking monks of certain religious sects, who do not bathe lest the vermin on their bodies should be killed, never think of the discomfort and disease they bring to their fellow human beings. They do not, however, belong to the religion of the Vedas.
The test of Ahimsa is absence of jealousy. Any man may do a good deed or make a good gift on the spur of the moment or under the pressure of some superstition or proestcraft; but the real lover of mankind is he who is jealous of none. The so-called great men of the world may all be seen to become jealous of each other for a small name, for a little fame, and for a few bits of gold. So long as this jealously exists in a heart, it is far away from the perfection of Ahimsa. The cow does not eat mean, nor does the sheep. Are they great Yogis, great non-injurers (Ahimsakas)? Any fool may abstain from eating this or that; surely that gives him no more distinction than to herbivorous animals. The man who will mercilessly cheat widows and orphans and do the vilest deeds for money is worse than any brite even if he lives entirely on grass. The man whose heart never cherishes even the thought of injury to any one, who rejoices at the prosperity of even his greatest enemy, that man is the Bhakta, he is the Yogi, he is the Guru of all, even though he lives every day of his life on the flesh of swine. Therefore we must always remember that the external practices have value only as helps to develop internal purity. It is better to have internal purity alone when minute attention to external observances is not practicable. But woe unto the man and woe unto the nation that forgets the real internal, spiritual essentials of religion and mechanically clutches with death-like grasp at all external forms and never lets them go. The forms have value only so far as they are expressions of the life within. If they have ceased to express life, crush them out without mercy.
The next means to attainment of Bhakti-Yoga is strength (Anavasada). “This Atman is not be attained by the weak” says the Shruti. Both physical weakness and mental weakness are meant here. “The strong, the hardy” are only fit students. What can puny, little , decrepit things do? They will break to pieces whenever the mysterious forces of the body and mind are even slightly awakened by the practice of any of the Yogas. It is “the young, the healthy, the strong” that can score success. Physical strength, therefore, is absolutely necessary. It is the strong body alone that can bear the shock of reaction resulting from the attempt to control the organs. He who wants to become a BHakta must be strong, must be healthy. When the miserably weak attempt any of the Yogas, they are likely to get some incurable malady, or they weaken their minds. Voluntarily weakening the body is really no prescription for spiritual enlightenment.
The mentally weak also cannot succeed in attaining the Atman. The person who aspires to be a Bhakta must be cheerful. In the western world the idea of a religious man is that he never smiles, that a dark cloud must always hand over his face, which, again, must be long drawn with the jaws almost collapsed. People with emaciated bodies and long faces are fit subjects for the physician, they are not yogis. It is the cheerful mind that hews its way through a thousand difficulties. And this, the hardest task of all, the cittong of our way out of the net of Maya, is the work reserved only for the giant wills.
Yet at the same time excessive mirth should be avoided (Anuddharsha). Excessive mirth makes us unfit for serious thought. It also fritters away the energies of the mind in vain. The stronnger the will, the less the yielding to the sway of the emotions. Excessive hilarity is quite as objectionable as too much of sad seriousness, and all religious relaization is possible only when the mind is in a steady, peaceful condition of harmonious equilibrium. It is this that one may begin to learn how to love the lord.
The path of devotion to the Divine is Bhakti Yoga. This is the path of surrendering your ego to whatever is your perception of divinity. Through complete surrender, you start to realize the reality of self.
All Topics and Chapters on Bhakti Yoga
What is Yoga?
Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises. Yoga is one of the 6 philosophical schools of Hinduism. These include Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. The practice of yoga has been thought to date back to pre-Vedic Indian traditions; possibly in the Indus valley civilization around 3000 BCE.
What is the Goal of Yoga?
Yoga is cessation (nirodha) of the activities (vrittis) of mind (chitta) according to patanjali’s definition in the 2nd sutra in Yoga Sutras. Vrittis refer to any sequence of thoughts, ideas, mental imaging or cognitive act performed by the mind, intellect, or ego. The mind & body are one and a part of nature (prakriti), and the soul is separate. Read More on the Goal of Yoga
It is important to note that the mind & body are one and a part of nature (prakriti), and the soul is separate.
Chitta consists of 3 things i.e.
- Intelligence (Buddhi)
- Ego (Ahankara)
- Mind (Manas).
Chitta can be compared to the software and the body to hardware. Both software & hardware are useless without the presence of an observer. Only the soul (purusa) is truly alive. When the soul is uncoupled from the mind in its pure state cannot be rambled and is changeless (unlike the mind).
Other Important Topics and Chapters on Yoga
About World Yoga Forum
World Yoga Forum is a platform for Yoga, Meditation enthusiasts, practitioners, trainers, and teachers to share knowledge and experience on Yoga. World Yoga Forum’s mission is to promote better living through the wisdom of ancient spiritual knowledge and practices. Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises. Yoga is one of the 6 philosophical schools of Hinduism. These include Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. The practice of yoga has been thought to date back to pre-Vedic Indian traditions; possibly in the Indus valley civilization around 3000 BCE.
Topics and Chapters Covered on The World Yoga Forum
- Basic of Yoga – Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises.
- Raja Yoga – It is the path of control. In this practice, you bring body, mind, and breath under control to let go of ego and realize the self.
- Bhakti Yoga – The path of devotion to the Divine is Bhakti Yoga. This is the path of surrendering your ego to whatever is your perception of divinity. Through complete surrender, you start to realize the reality of self.
- Karma Yoga – The path of selfless duty. When you follow this path, you do your duty to the best of your abilities, without attachment to results or rewards.
- Jnana Yoga – Jnana Yoga (Also read as Gyana Yoga) is the path of knowledge. In this practice, you surrender the ego through acquiring knowledge, which removes ignorance and illusion, and leads to understanding the reality of the Self.
- Hatha Yoga – Hatha Yoga focuses on Asanas and Pranayama (yoga poses and meditation) and a large part of Yoga that we see today in the form of Yoga poses and asanas are essentially Hatha Yoga.
Basics of Yoga Free Ebook pdf
Book Title – Basics of Yoga
Number of Pages: 7
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The goal is to place Yoga in its correct context and bring forward the ancient practices & rich knowledge of Yoga that can help you set a strong foundation. Most schools of Yoga today have been derived from the Yoga Sutras. Yoga Sutras is a compilation of all the learnings of Yoga. Its interpretations have given rise to multiple schools in Yoga. This book is useful for beginners, practitioners, and enthusiasts in Yoga.