Four Types of Yoga
by
T.N. Dhar 'Kundan'
Shrimad
Bhagavad Gita has eighteen chapters. Each chapter is named after one or
the other yoga. Yet there are four distinct types
of yoga explained and discussed in this Divine Song.
These are Jnana Yoga or
the yoga of knowledge and cognition, Karma Yoga
or
the yoga of action and deeds, Bhakti
Yoga or the yoga of devotion and
dedication and Raja yoga or
the yoga of meditation and contemplation.
Actually these four sum up all the
aspects of human life. We seek to know everything
around us as also the secret of all those
things that appear to us as mysterious. We act all the time
in conscious mind and sub-conscious mind, both. We
are devoted to what we do, what we seek to
achieve and to the values that we hold dear. We
contemplate on the problems faced by us and meditate
to find satisfactory solutions to these problems. All
this is true of our mundane life and the spiritual
life in a great measure but the quantum may vary
from person to person and between different
periods of the life of the same person. To understand
these topics in fuller details a close reading of the
Bhagavad Gita is very useful. There may be discussions
on these in other scriptures, holy books and other
books in various languages of the world but if we
want to have access to the explanation and exposition
on these subjects at one place, we will
have to turn to Gita for light and guidance.
Shri Gita has described and
analysed Jnana or knowledge at length and in great
detail. It has established its superiority as
well. One thing is, however, noteworthy; it says that
Jnana or knowledge is incomplete without Vijnana
or its application. The former is pure
Science and the latter is the applied Science or the
Technology. The former is represented by Goddess
Saraswati and the latter by Goddess Laxmi. Science when
transformed into technology creates wealth and this
justifies our worship of Goddess Laxmi as the
deity of wealth.
The two are complimentary to each
other and either of these is incomplete in itself.
That is why Lord Krishna says to Arjuna,
‘Jnanam
te-aham savijnanam
idam vakhshyami asheshatah, yad
jnatva
neha bhuyah jnatavyam avashishyate
– I am
going to explain to you the knowledge
and its application, both in full, after knowing which
nothing else will be left worth knowing.’
This
stipulation gives us an important advice to follow that it
is not sufficient to know alone. It is also important
that we apply this knowledge in our mundane and spiritual life.
Whatever we know must translate into
action.
Whatever we learn must be implemented and brought into
practice. All our knowledge should be put to good use in our life for
our own benefit and for the benefit of
the mankind.
Again the Karma or action
has been qualified in two ways. It should be either
‘Mat-karma’ or the actions carried out on behalf of
the Divine and ‘Nishkama-karma’ or the
deeds performed without an eye on the fruit. ‘Kamya-karma’
or desire
oriented actions have been forbidden
completely. Once we carry out actions on behalf of the
Divine, the sense of doer-ship vanishes from our
mind. We become humble and realize that we are
only the means to carry out our ordained duties. Our
deeds are not motivated by any greed or craving
for any fruit. We do our duty with a sense of duty.
This absolves us from the good and bad effects of
the actions undertaken. We have a commitment
to the deeds and not to the fruits of the
deeds. We ensure harmony and poise in the face of
the pairs of opposites like loss and gain, pain
and pleasure, defeat and victory. We derive
pleasure out of the actions and never wait for them to
fructify. We strive for excellence in our actions for
we are told that yoga is excellence in actions.
Coming to Bhakti or
devotion, the Bhagavad Gita says that it should be ‘Ananya-bhakti’
or undivided devotion. Our frame of
mind should be such that we see the Divine in
everything. He should be in our mind all the time. We
have to have devotion to what we seek to know, what we
intend to do and what we desire to achieve. We have
to concentrate on Him with unflinching faith,
trust and belief. We have to surrender unto Him so that
He worries about us, He takes care of us and He
guides us all the time. We keep on thinking about
Him. We execute His command and we entrust the
boat of our lives to Him. With this attitude He
becomes the boatman who ferries us across. The
condition, however, is that it should be undivided, unflinching and
unwavering devotion. The beauty
about this devotion is that there are no doubts, no
questions and no apprehensions. It gives us a
commitment, a resolve and resilience, with the result
that divinity manifests in our thought, word and
deed. We do not hurt any one and no one
hurts us either.
The fourth yoga is called Raja-yoga
or the princ ipal yoga of meditation
and contemplation. This one has been
qualified in Shri Gita as yoga, which has to
be continuous and without any break.
Yoga means a yoke and a yogi gets yukhta or yoked with the Divine by
meditation. One has to be yoked all the time,
continuously without any let up so that the yogi can be
identified as ‘Nityabhiyukhta’.
Now every one of us needs two things, one what we do
not possess and two protection to that
which we do possess. For a Nityabhiyukhta yogi God has promised to take care of both
these things. He has said in Shrimad
Bhagavad Gita very clearly that He will
provide them all that they lack and give
protection to their possessions provided they are
uninterrupted yogis. In the ordinary sense of
these terms we can take it that by our
continuous meditation and contemplation we
shall achieve all that we need and
ensure protection to our possessions from
the Divine. In spiritual terms,
however, these two words have a significant
connotation. God has promised to take care of our yoga
and
kshema if
we are constantly and continuously attached to Him. Yoga
here would mean emancipation and Kshema
is that which ensures our well-being.
In spiritual parlance this would mean Paramananda
or supreme bliss.
Thus we have seen that these four
types of yoga have been qualified by the
holy Gita. It says that Jnana or
knowledge must be accompanied by Vijnana or
application. It states that Karma or actions
should be Nishkama Karma or
actions not done for their fruits. It enjoins upon us
that our Bhakti or devotion should be Ananya
Bhakti or undivided devotion. Then it
clarifies that Yoga or
meditation should be Nitya or continuous and uninterrupted.
These four types of yoga will lead us to
emancipation only if these stipulations are
kept in mind and implemented in letter and
spirit. These formulations are applicable in our
worldly life and equally so in our spiritual life.
Source: Har-Van
|