Sunday, September 7, 2008

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The Bhagavad Geeta

Yoga is a science left to us by the sages of India. The word yoga literally means “to link up,” and its implication, originally, was similar to the Latin root of the word religion, which means “to bind back.” Thus, yoga and religion are both meant to bring us to the same end: linking up and binding with God.




Today’s yogis might find it interesting that traditionally the preeminent text on yoga is Bhagavad-gita—not Patanjali’s famous Yoga-sutras. But the Gita is not your usual yoga text, full of difficult bodily poses and strenuous meditation techniques. Rather, it offers a practical outline for achieving the goal of yoga—linking with God—by encouraging the chanting of Krishna’s names, by teaching how to act under Krishna’s order, and by explaining the importance of doing one’s duty in spiritual consciousness. These activities, properly performed under the guidance of an adept, allow one to bypass much of what is considered essential in conventional yoga.


The Gita’s Eight Limbs
The Bhagavad-gita addresses all eight limbs of raja-yoga, the form of yoga popular today as ashtanga yoga or hatha yoga.3 For example, yama, the first limb, consists of five ethical principles: truthfulness, continence, nonviolence, noncovetousness, and abstention from stealing. These fundamental disciplines of yoga are mentioned in the Gita, as is niyama, the second limb, which consists of things like worship, cleanliness, contentment, austerity, and self-reflection.


The Gita also discusses pranayama, or breath control, the fourth limb. Krishna says that yogis can use the incoming and outgoing breath as offerings to Him. He speaks about dedicating one’s life breath to God. He tells Arjuna that His devotees’ prana, or air of life, is meant for God and that Arjuna should use it “to come to Me.” In fact, if one follows Arjuna’s example and offers every breath to Krishna—by speaking about Him, chanting His glories, and living for Him—there is little need for breath control as delineated in Patanjali’s sutras. Breathing for God is the essence of pranayama.


The fifth limb of yoga, pratyahara, deals with the withdrawal of the senses, a major subject in the Bhagavad-gita. In the Second Chapter Krishna tells Arjuna that the yogi withdraws his senses from sense objects, “as the tortoise draws its limbs within the shell.” Taken superficially, this might seem to suggest. full renunciation of the world. But that’s not what Krishna is getting at. Rather, as other verses make clear, He’s teaching how to renounce the fruits of work, not work itself, and how to be in the world but not of it. In other words, His teaching centers on how to withdraw one’s attachment to sense objects for personal enjoyment. He instructs us to use these same objects in the service of God. That is true pratyahara.



And then we have the culmination of yoga practice—the last three limbs of raja-yoga: dharana, dhyana, and samadhi, or concentration, meditation, and complete absorption.
While yama and niyama are preliminary steps, these three are called samyama, “the perfect discipline” or “perfect practice.” Bhagavad-gita speaks extensively of these upper limbs. For example, Lord Krishna states, “Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga [abhyasa-yogena]. In this way develop a desire to attain Me.”


The Bhagavad-gita makes it clearer. In samadhi your intrinsic nature doesn’t lose meaning. Rather, it takes on new meaning: You see yourself in relation to Krishna. You are now His devotee; He’s the focus of your life. That state of perfect and total absorption is called Krishna consciousness.









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