This question was bothering me for a while, so I will ask it here. It concerns bhakti as a yoga system. The eight limbs of yoga according to Yoga Sutras written by Patanjali are: Yama (self-restraint), Niyama (religious observances), Asana (posture), Pranayama (regulation of breath), Pratyahara (abstraction of the senses), Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state). It seems to be progressing or ascending from one limb to another -- from Yama (beginning point) to Samadhi (the goal).
Chanting holy name (japa) located under Dhyana limb, but we know how difficult it is to concentrate, mind wonders, sitting for a long time is uncomfortable, so chanting becomes offensive. Now question arises, could it be happening because we skip previous steps such as Asana, Pranayama and Pratyahara? Could it be that Goswamis didn’t write anything specific about it because it was integral part of the culture and path, so they didn’t need to mention it because it was so obvious? Could it be that we are trying to jump over several steps and failing because of it? Just a thought. I’m not saying that we have to stop chanting and go to Hatha Yoga classes or something, but maybe learning how to sit and breathe properly could be beneficial. Any input would be highly appreciated.
Thanks for bringing up this topic, it is of much interest to me. I am a hatha yoga instructor and have often thought about these types of ideas.
The first thing that comes to mind is that we know very little about Patanjali, according to George Feuerstien, Patanjali hails from the 2nd century C.E. and seems to have been a great authority on Yoga and that he compile a modest amount of information in the Yoga-Sutras but any more that that is pure speculation. Patanjalis Yoga sutras follow the path of Raja yoga which Patanjali refers to as Kriya Yoga (yoga of transformative action). But we (the humble servants of Tripurari Maharaja) follow Bhakti yoga - a totally different system than the Kriya path. So I don’t know that we can compare apples and oranges.
That said from practical experience I believe there is something to gain from the hatha yoga. For neophyte folks like myself, the physical work can help settle the mind and make chanting more effective - less offensive, as well as keep the body in a condition where we don’t always have to deal with those distracting aches and pains.
I am eager to hear others takes on this subject - thanks again for the post.
This is a wonderful topic that you bring up, Nanda-tanuja-ji, and i too, as a serious practitioner of ashtanga-yoga, have thought this to some extent.
This brings to mind shaolin kung fu; it arose completely on the basis of the relationship between physical health and spiritual health. In a nutshell, a great monk visited the shaolin temple and he found all the monks there to be weak and unable to perform all the religious functions he expected them to be doing (they too had weak asana, prana, pratyahara). So from that, he taught them some physical exercises to aid in their meditation and spiritual practices.
Re such figures as the Gosvamis, i really don't know much about their inner life to be able to say whether or not they already had all the breathing techniques and sitting postures packed to the T. From the material standpoint, i have wondered how it is they were able to function sometimes--garbanzo bean flour balls can't be the most nutritious things for you. But obviously, they are "otherworldly," considering the lack of sleep and food they took in. They are direct associates of the Lord Himself. We can't compare to that!
In the past i gave no regard to hatha-yoga. To me, bhakti-yoga was the highest, all my anarthas and problems with controlling the mind would work themselves out by chanting the holy names, etc. Of course, that IS true, but it's also true that we have these material bodies to contend with. They get achy, tired, etc.--we all know how it is.
Now that i've been doing yoga, certain physical botherances that used to afflict me are now minimized. The breathing techniques we utilise have helped me immensely as well, especially with concentrating. I've always been pretty good with endurance (used to be a runner), but somehow yoga has helped me even more.
So from direct experience, i would have to say yes, yoga has helped me in a lot of ways with practices in bhakti-yoga. It is imperative to keep body, mind, and soul together in good health for optimum sadhana.
This is an interesting topic. I read an article not too long ago entitled "Was Patanjali a Vaisnava?" The article centered on an analysis of the three or four places in his yoga-sutras that Patanajali mentions Isvara. It was scholarly and well thought out. I will look for it and see if I can cite the references. Of course if he ws a Vaisnava, it seems clear that he practiced astanga-yoga misa bhakti as opposed to suddha bhakti. This kind of bhakti is discussed in the Gita chapter 8, and in the 11th canto of the Bhagavatam the story of the avadhuta who accepts many gurus from nature recomends it.
Thakua Bhaktivinda has also written a book about this yogic approach to bhakti, entitled Prema-pradipa. Does anyone have a copy?
I have a copy here.
Here is a text file of the Prema Pradipa exported from Sri Narasingha Caitanya Matha's folio.
Shortly after being initiated I asked Guru Maharaja about pranayama, and he replied that Visvanatha Cakravarti Thakura has written that it is pratikula for bhakti. GM didn't comment on the Thakura's statement at that time, but I did occasionally wonder over the years why it would be unfavorable.
I spoke with Guru Maharaja last night about this thread and this issue in particular, and it appears that what VCT's point was that yoga and bhakti are different paths with divergent goals, so if a devotee practices the astanga system without keeping it in perspective, i.e., that it is for health and any energy gained from it is to be used in the service of guru and Krsna, then there is the possibilty of becoming distracted. Also, there are side effects from yoga practice known as siddhis, which Patanjali goes into in the second pada of the sutras, concluding that they are distractions from the attainment of samadhi and are to be avoided. Visvanatha may have also been referring to this, in that if one starts to get some mystic powers from the breathing practices there is the chance of becoming deluded that such powers are coming from one's own effort, and this could lead one to a mindset of independence from Krsna, which of course is the antithesis of bhakti.
From my own experience I can say that there is no doubt that a daily practice of yogasanas has helped me to chant more attentively. The mind and body are intimately connected, which is why physical postures have a calming effect on the mind. Pranayama can increase our concentration and memory dramatically--I would say that can only help us to chant more effectively. And who can argue against something that helps us to improve the quality of our chanting? Yoga is all about balance--not going to extremes--so as long as we don't get so far into it that it increases our bodily attachment and helps us in our bhakti sadhana, all is good. In fact I would say that any wise person would take up a modest yoga or chi kung practice to maintain their health and increase their quality of life.
Sri Gaudiya Kanthahara
The Twelfth Jewel: Abhidheya - tattva
12. 39
sva-sukhanibhrta-cetas-tad-vyudas-tayabhavo-
ipyajita-rucira-lila-krsna-sarastadiyam
vyatanuta krpaya yas-tattva-dipam puranam
tam-akhila-vrjitanaghnam vyasa-sunum nato'smi
Let me offer my respectful obeisances unto my spiritual master, the son of Vyasadeva, Sukadeva Goswami. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the hapiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Sri Krsna. He therefore mercifully spoke the supreme Purana, known as Srimad-Bhagavatam, which is the bright light of the Absolute Truth and which describes the activities of Lord Krsna. (Srimad-Bhagavatam 12.12.68)
The eightfold yoga system does not lead to the highest goal.
12. 40
yamadibhir-yoga-pathaim kama-lobha-hato muhum
mukunda-sevaya yadvat yathadhatma na samyati
By the practice of yoga one may be able to control the senses and become relatively free from lust and greed, but this will never satisfy the soul. Only devotional service to Sri Krsna will give complete satisfaction to the soul. (Srimad-Bhagavatam 1.6.36)
Controlling the mind through Pranayama is not possible.
12. 41
yu-jananamabhaktanam pranayamadibhirmanam
aksina-vasanam rajan-drsyate punaruthitam
Those nondevotees who attempt to control the mind through pranayama may succeed for a time, but ultimately their minds are filled with subtle desires and they soon become attached once again to the objects of the senses. (Srimad-Bhagavatam 10.51.61)
12. 42
prayasam pundarikaksa yu-jato yogino manam
visidanya-samadhanan-mano-nigraha-karsitam
O lotus-eyed Lord, those yogis who try to control their minds are frustrated in their attempts to attain samadhi, and soon tire of their efforts at mind control. (Srimad-Bhagavatam 11.29.2)
Yoga and Pranayama are only a useless waste of time.
Sermons from the Guardian of Devotion Vol. 3
Chapter Eight: Beyond the Yogi
Devotee: Why don't the Gaudiya Vaisnavas use any yoga practices such as yoga-asanas, pranayama, etc. in their service to Krsna?
Srila B. R. Sridhara Deva-Goswami Maharaja: The Gaudiya Vaisnavas discard any artificial things. God is with the heart and that is the important part. We are to appeal to the heart and have transaction with the heart, and not that by manipulation of the natural forces we shall gain some mystic power and try to exert that on God. Is that a form of worship? For one who has a heart, the hearty transaction is the most natural. And that is service. Satisfaction is for the Lord so what is the value of trying to gain some power from elsewhere and by dint of that, to try to encroach upon Him? What is the result of doing yoga? It will give some power but what effect can that power have on Him? None. We are not to try to exert our energy upon Him, but the opposite is necessary. We are to consider that we are the most fallen of the fallen and the meanest of the mean. "I want Your grace. Please accept me as a slave, as Your meanest servant." This is the way to approach the higher and not that we are to gather some power and by dint of that power jump on the Superior Entity, for that is not the process of getting Him, of receiving His favor. Favor is favor!
The Lord is all-complete and all-perfect. If we want His favor we must approach keeping ourselves in the meanest position. We have no position. We are nowhere. We are wholesale dependent upon Him. This is our natural position, our constitutional position. We are wholly dependent upon Him. So any petition to Him must be with this temperament: “I want Your favor, Your grace. Please accept me. I am so heinous, so sinful, and the meanest of the mean. You are my best friend, but neglecting You I left and went somewhere else to search for my prospect, I was so mean. I am not only a sinner but I am a traitor, a treacherous man." In this way we are to go back to our highest and most affectionate friend.
What help will the yoga power do for me? He is above all seduction. Shall I think that with the power of yoga I shall influence Him to favor me? It is not possible for Him to controlled in way by yogic power; so yoga can give me no benefit. What will yoga do for me? He is all-independent, absolute. He is perfect in Himself. To try to exert other influences upon Him will have no effect, rather that will anger Him. Instead we are to approach Him with some recommendation or with a guardian.
The Guru and Vaisnavas are our guardians. We are not to go to any external power of nature but to His agents, and ask them to plead for us. By yoga we can acquire some subtle power, but no power can work on Him against His sweet will. We must approach Him in the line of His sweet will and with those who have faith in His sweet will. Those who have faith in His sweet will are His devotees. Through them we must approach Him and not by any attempt through any other power, for that will give just the opposite result. If we want to know him, it is futile! We cannot know Him by our attempts. Still, if we find such necessity, we shall pray, "Please make Yourself known to me," otherwise it is not necessary to waste our energy asking that He will reveal Himself. IF we can leave the idea that we must know Him then that request becomes redundant. Rather our mood should be, "I want to satisfy You. I want to contribute something for Your satisfaction. Please accept me. You are full. You are perfect. You have no needs, but for my necessity please give me some sort of service." Service means in the line of satisfaction to Him, and that should be our attitude to approach Him. To approach a friend, an affectionate friend, so many mystic persons should not be called to help in our attempt.
yamadibhir yoga-pathaih, kama-lobha-hato muhuh
mukunda-sevaya yadvat, tathatmaddha no samyati
(Srimad Bhagavatam 1.6.35 )
It may be possible for us to control our senses to a certain extent and for some time by the practice of yoga , but yoga cannot give the Absolute. That He is Absolute means He is above all. Absolute means that He is self-sufficient; He is not dependent on any other being. Yoga can only help us to control our mental and physical anomalies or eccentricities, that too only for the time being, not for eternity. For the time being, lust, anger, illusion, etc.(kama, krodha, lobha, moha,etc.) all may be brought under control but only for some temporary period. Mukunda-sevaya - but if we can engage ourselves in the service of Mukunda, then all disturbances will leave us once and for all. By finding the sweet taste in His service and company, all these so-called charming proposals will retire eternally. the charm for lust, the charm for anger or for greed, all these things will vanish altogether and won't come back again if only we can get the taste of serving the Lord, Mukunda.
naham vedair na tapasa, na danena na cejyaya
sakya evam-vidho drastum, drstavan asi yan mama
bhaktya tv ananyaya sakya, aham evam-vidho 'rjjuna
jnatum drastum ca tattvena, pravestum ca parantapa
(Srimad Bhagavad-gita 11.53,54)
"All other means fail. Only exclusive devotion can draw Me as you see Me here, Arjjuna, but other things cannot lead to such a position. Temporary devotion also will not be sufficient, but what is necessary is permanent, exclusive devotion."
sarvva-dharmman parityajya, mam ekam saranam vraja
(Bg. 18.66)
"Reject all else and only concentrate on My own Self for that is the only sort of devotion that can draw Me to the devotee. All else is futile and shameful. It is not that someone will come with hired persons to canvas Me. No! My agents are the best benefactors to you. They are searching to canvas persons in My favor. My agents are there and not for any business purpose. Their business is to do good to others, and with this idea so many agents are out to canvas for Me. Come through them and do not seek any recommendation from outside to use various means to try to force Me to favor you. That is not the proper path, but come to Me through My own agents. They have no aspiration to fulfill for themselves. They are all-given to My service and they are wandering trying to recruit persons, to benefit them. So come through My agents, never otherwise. What is yoga? There is air and there are so many things but by controlling those do you think you will force Me to come to you? I am the Absolute Autocrat. I don't care for anything else. I have no necessity to care for anything else. Not any force, any tactics, any cunning methods, any canvassing--nothing can influence Me. I am the Autocrat. And admitting the line of autocracy, try to come to Me. There are many demigods. They are making trade, but I am not amongst the commodities of their trading. None can make trade with Me. I am Absolute. I look only for devotion, exclusive devotion which is not formal, but natural, hearty and sincere. I look for that. I look for the heart and not for anything else--bhava-grahi-janarddanah."
partram puspam phalam toyam, yo me bhaktya prayacchati
tad ahm bhakty-upahrtam, snami prayatatmanah
(Srimad Bhagavad-gita 9.26)
"Whatever My devotee offers to Me with sincere devotion, with sincere affection, I accept that. It does not matter whether is is a leaf, a flower, water, or anything else. Rich food or rich presentations are not necessary for Me, but what I want is the heart. I want sincerity and good faith. That is the highest requirement within Me."
There is a carefully written poem: "Oh Krsna, You have everything but only You do not have Your heart. Your heart has been stolen by the Gopis. You have everything except for your heart and mind, they are not present in You for they have already been stolen by the Gopis. So You take my heart, You accept my mind. That is what is wanting in You, so please accept my heart and mind for Yourself. Your heart is missing, and that has attracted my heart towards You, so please take it."
It’s pretty clear that Gaudiyas do not encourage yoga practices as a path to Absolute. None the less I didn’t find any prohibition to use them as a tool to augment our daily sadhana and make it qualitatively better.
The idea that Patanjali may have been a Vaisnava, as presented in the article I mentioned, runs contrary to the position that Vaisnava acaryas have taken on his over all philosophy. All Vedantins, including Sankara, understand Patanjali's yoga philosophy to be different from that of Vedanta, particualarly for its lack of relinace upon the Upanisads. However, just as Vednatins reject Samakya philosphy's conclusions yet embrace aspects of it, similary Vedantins while rejecting the Yoga siddhanta neverthelss embrace aspects of it. Indeed despite rejection of Patanjali's yoga siddhanta, we find praise among Vedantins for its practical teachings on renunciation and its eight limbed discipline. Baladeva vidyabhusana, the famous Gaudiya acarya who commented on the Vedanta-sutra, takes this position, as does Visvanatha Cakravarti: The limbs of astanga yoga are useful in as much as they serve to foster bhakti.
However, this position is more of an acknowledgement of the practical effects of yoga regarding control of the mind in particular than it is an endorsement of its techniques. Indeed, yoga technique alone cannot conquer the mind to the extent that bhakti can, and yoga can also be a distraction as the powers it forsters manifest and in doing so promote a sense of self reliance as opposed to saranagati. So the Gaudiya position seems to be something like, "Yes it can be helpful, but bhakti is more powerful and does not require help from yoga, and for that matter adding yoga to the equation can be as potentially distracting as helpful."
I think we can see this position as a healthy caution that if understood will help devotees prone to yoga to avoid its pitfalls in relation to bhakti. However, in today's society yoga is mostly engaged in for health, a healthy body and mind. It is important to keep up one's mental and physical health, and yoga is certainly a sattvic approach to health that woks well with our world view.
Pujyapada Sridhara Mahraja's words on yoga were certainly wonderful to read on this thread—such faith in bhakti and such depth of understadning are rare. Thank you Nandatanuja for posting them.
I've been doing a bit of Astanga-vinyasa-yoga daily for the last few months, so I also want to add my 2-cent to this interesting thread. I started doing this yoga for two reasons: 1) getting a little bit more street-credibility as the editor of a yoga magazine, and, more importantly, 2) for better all-round health. I've seen the health effects already in the form of more strenght, energy and less depression (though the coming of spring may be factors there as well).
In the beginning, I did not think of the yoga practice as being spiritual in any way. I've come to change my view a little. Saying the mantras in the beginning, I think of Swami and all my other gurus, and saying the finishing mantra after the yogas, I imagine giving the fruit of the practice to the cows and the Brahmins as mentioned in the prayer. Otherwise, the practice is like a workout for me, at times rather meditative. That aspect will likely grow with time. Then I take bath and begin my other sadhana activities, feeling relaxed and energized. But I can see the danger in adding something like this to my sadhana: another astangi asked me whether I've lessened my other practices. I said no, of course not, but realised that if I started doing more astanga than I do now (about 35 min), I would probably have to -- and that would not be a good idea.
Some of the yogic practices are mentioned in our texts. In the Govinda-bhasya, Baladeva states that one must sit in an asana with the back straight while doing japa, and pranayama is standardly mentioned in the HBV and elsewhere as one of the preparations before puja. When the ancient texts are against "yoga", they mean yoga as a philosophical system, as Swami says, that is in some ways opposed to Vedanta, e.g. in its view of causation and liberation.
I've just finished reading Prema-pradipa book suggested by Guru Maharaja. It is a wonderful book. I would like to share a small quote from it to shine some more light on the subject.
"The only goal of all yoga practice and devotional service is Bhagavan, who is worshiped by all living entities. The living entities are basically classified in two categories -- one is pure and one is conditioned. The pure living entity is one who has no material connection, and the conditioned entity is one who has material connection. The sadhaka is certainly a conditioned soul, while the pure entity has nothing to practice. The basic difference between the conditioned and pure living entities is that the latter is situated in his constitutional position. His only activity is spiritual engagement, and his nature is pure bliss. The conditioned living entity, being bound by material nature, accepts materially designated duties that are of mixed material and spiritual qualities. When one gives up materially designated duties and accepts pure duties, that is called liberation. Pure love is the constitutional activity of the soul and cannot be differentiated from liberation. The liberation sought by yoga practice is the same as love of Godhead attained by devotional service. Therefore the ultimate result of both practices is one. For this reason the scriptures portray the foremost devotee Sukadeva as a great yogi and the foremost yogi Mahadeva as a great devotee. The main difference between yoga and devotional service is this: in the strict practice of yoga, when one attains samadhi by giving up false designations, he attains his constitutional position -- that is, prema is awakened. There is fear, however, that in the long process of giving up false designations the sadhaka may become captivated by insignificant by-products and fall down before attaining the ultimate goal. On the other hand, in devotional service there is only discussion of prema. Devotional service is simply the cultivation of the science of love of God. When all activities are meant for cultivating the ultimate result, there is no fear of useless results. The means are the end, and the end is the means. Therefore devotional service is easier than the practice of yoga and should be accepted in all respects."
"The domination over material nature attained in the practice of yoga is only a temporary result. In that position the ultimate result may be far off and time and again impediments are observed. In the path of yoga there are hindrances at every step. First, at the time of practicing yama and niyama, religiosity is awakened, and as a result of attaining this insignificant result one becomes known as religious-minded, even though no attempt has been made to achieve prema. Second, during the long period of practicing asana and pranayama one achieves a long life free of disease by controlling the breathing. But if there is still no connection with prema, then one's long life free of disease becomes a source of trouble. Third, although by the process of pratyahara one achieves control of the senses, if prema is lacking this is called dry or insignificant renunciation. The reason is that for attaining the ultimate goal, enjoyment and renunciation give equal results. Useless renunciation simply makes one stone-hearted. Fourth, during dhyana, dharana, and samadhi, even if material thoughts are removed, if prema is not awakened the living entity loses his individuality. If the understanding, 'I am Brahman' does not awaken pure love, then that results in destruction of his existence. Therefore, please consider: the ultimate goal of yoga is excellent, but the path is full of difficulties."
There was a good article on link between yoga sutras and B.G by graham schweig(garuda prabhu) here http://blog.myspace.com/index.cfm?fuseacti...d6-9631f8c61558
Last night we went to the Sunday feast at New Goloka in N.C. and Garuda Prabhua gave class. He focused on his newly pubished Gita translation and comparisons that are being made between his writing and Srila Prabhupada's work. He did say that 5,000 copies have been sold and, although I have not read it, it seems to have been well received by the academic community. I found it very hopeful to have such a devotee at an Iskon temple promoting further writing and commentary on scripture. He said that he had encountered some resistance from the part of some of his godbrothers but that, in general, the feedback so far has been favorable among devotees.
We spoke about the "marketing of Krishna Consciousness" and he allowed us how he will be writing at least one column in Yoga Journal to try and introduce bhakti to the yoga fanatics here in the U.S. Anyway, just thought some of you might be interested in this. Garuda Prabhu certainly is fired up about getting the word out in such a way as to bridge the gap between the krishna Consciousness community and what he called last night "the International Society for Krishna Unconsciousness" (the rest of the world). I had never met this devotee before and was happy to hear him basically telling the Iskon crowd at New Goloka what we have learned from our Guru Maharaja, "we need to reveal scripture and the absolute truth according to time and circumstances"... right on prabhu.