What is Yoga?

by Swami Krishnananda

(A write-up on the Yoga-Vedanta Forest University published in the July 1957

issue of the Divine Life magazine)
The Yoga-Vedanta Forest University (Sivanandanagar, Rishikesh) is a field for the
training of spiritual seekers in the practice of Yoga and Vedanta. The studentship
in this University does not consist merely in the study of any book or books or
listening to lectures or discourses, but it is of a more practical nature. No doubt,
listening to discourses or reading of books is a prelude to practice, but this
University lays emphasis more on the moulding of one's personality under a
spiritual teacher. Reading is an aid to the practice of Yoga and Vedanta. By ‘Yoga
and Vedanta’ we do not mean theoretical pursuits in a speculative field, but it is the
application of a higher knowledge in our day-to-day life. We are likely to imagine
that this University teaches two subjects, Yoga and Vedanta; but we will not be
absolutely correct in holding that view, because they are not two subjects separated
from each other, which alone this University is said to be intending to teach.
Yoga taken in its general sense is the art of contacting Reality. Vedanta is also the
same in its practical field, and if we take the philosophical side of the practice of
Yoga, it is in unison with Vedanta. Nor are we correct if we say that Vedanta is the
theoretical side, and Yoga is the practical side, for Vedanta is not a mere theory. It
is as much practice as any other Yoga. It is a different method of approach, but not
truncated from others. If we understand by the word ‘Yoga’ the technique or
science of attuning ourselves to the Infinite, the distinction between Yoga and
Vedanta is lost. Yoga becomes Vedanta and Vedanta becomes Yoga.
There is a beautiful verse in the Yoga Vasishta making reference to Yoga and
Vedanta. Sage Vasishta says to Rama: Oh Rama, there are two ways of conquering
the mind and realising the Infinite. What are the two ways? They are Yoga and
Jnana – in other words, Vedanta. He defines Yoga as vritti-nirodha, the inhibition
of the functions of the mind, and Jnana as samyag-avekshana, correct perception,
i.e., equal vision, the perception of the common spirit in all objects of the universe.
A tentative distinction between Yoga and Jnana is made here. Yoga is defined
more as a negative method and Jnana as a positive method. Jnana is the affirmation
of Reality, whereas Yoga is the withdrawal of objective consciousness. The result
may be the same, but the methods are different.
THE TECHNIQUE OF HIGHER LIFE
What does the Yoga-Vedanta Forest University teach? The Forest University is not
biased towards any particular technique of Yoga. It teaches that Yoga which its
founder-president, Swami Sivananda, practises and teaches to humanity. In one
way we can say that the Yoga-Vedanta Forest University is the reflection of Swami
Sivanandaji himself. What he is, that the University is. What he expects humanity
to do, that the University is intended to teach. He expects every human being to be
conscious of the higher life, and that art this University is aiming to teach to all
people in the world. That art, that secret technique of being aware of the higher
life, is Yoga, and that is what this University teaches. It is not just Hatha Yoga; it is
not just Laya Yoga, Mantra Yoga, Karma Yoga, Raja Yoga or any particular Yoga
that this University teaches. Here are all Yogas put together. Truly speaking, there
is only one Yoga and all other names are just appellations of the ramifications of
the one supreme Yoga, that integral method by which we tread that path to the
Infinite. That is the Yoga which is taught in various ways in the University here.
But why is it that we teach various types of Yoga? Why are various names given to
that one Yoga, and why do we seem to be practising it in various ways? That is
because of the differences in the temperaments and in the aptitudes of human
beings. The human being is a composite entity. He is not one indivisible whole. He
is made up of several faculties or powers, and Yoga is just the correct objective
application of the internal faculties. When any particular faculty is made use of,
Yoga goes by a particular name. Man is constituted of various powers. The
intellect is there, the will is there, the emotion is there, and there is the vital energy
driving him to activity. There are persons who are predominantly rational or
logical-minded, and some are more inclined to use their will power than their
understanding or rational power, and there are others in whom the emotional
faculty, the faculty of feeling and imagination, is predominant. There are still
others who are of an active temperament, who have to work and who will express
themselves through activity alone. Now all these men, according to Swami
Sivanandaji, have to become Yogis because the practice of Yoga is the main duty
of a human being. Whatever be the vocation of a person, he has to turn his activity
into the practice of Yoga. There lies the greatness of the human being.
MODES OF YOGA
When the intellectual powers are made use of exclusively in the practice of Yoga,
we generally call it Jnana Yoga, because analysis, understanding, knowledge are
the defining characteristics of this Yoga. When with the force of will,
determination and decision the individual fixes his attention on the concept of God,
he is called a Raja Yogi. When he begins to love God through emotion, devotion,
feeling, he is a Bhakti Yogi. When he puts this knowledge into practical action, he
becomes a Karma Yogi.
Karma Yoga is not an exclusive Yoga. It is an external expression of the internal
knowledge which one attains through the practice of the other Yogas. The meaning
is that Karma Yoga is not in any way cut off from Bhakti Yoga, Raja Yoga or
Jnana Yoga. Thus this University teaches this complete, full, integral Yoga, which
suits every type of individual in this universe. It does not unsettle the beliefs of
people. It does not teach a person what he is incapable of understanding or
practising. It remembers the dictum of the Bhagavadgita, na buddhibhedaṁ
janayet (B.G. 3.26): “Never unsettle the minds of people.” And our Gurudev is an
expert in this technique of moving with the universe. He takes any particular
individual to the consciousness of the higher life through that level of
consciousness or degree of existence in which he is placed.
Every human being is conscious of this physical universe, this physical body, and
he has got a particular philosophy of life. In fact, everybody is a kind of
philosopher, which means he has got a conception of life on which he bases his
actions, and through that conception of life we have to lead him higher up. That is
the greatness of a Guru. The Guru, if he is an able person, does not at once
overshadow the feeling or understanding of an individual and take him to a
different path altogether; but, on the other hand, he knows that all paths lead to the
Infinite, that every individual in this universe is a part of the Infinite, and,
therefore, it is possible for anyone to proceed from any place to the Infinite. One
may be in any place, in any condition or under any circumstance, and yet it will be
possible for him to rise from that condition to the Infinite.
The spiritual teacher, therefore, should be a very able person. He should be a
Srotriya and a Brahmanishtha, as the Upanishad has put it. Only a person who
knows the inner reality of things can teach Yoga and Vedanta to people, for it is
not one and the same type of instruction that we have to give to all people. Though
we give out the same truth, we give it in different garbs, and in different ways do
we give it to different types of persons.
BUDDHI YOGA
This teaching is exemplified in the life of our Gurudev here. If one closely
observes his life, one will know what this University is teaching. It is the life-
transforming knowledge that is expected to be given through this University. This
University does not consist of merely buildings and books. It is not a University in
the ordinary sense of the term, but it is a field for the training of the entire
personality of man in every walk of life.
Yoga is not to be confined to a particular time of the day – for example, one would
practise meditation only in the early morning, and at other times would be doing
something else. This is not the Yoga this University teaches. Yoga should be
practised at all times. How is it possible for a man to practise Yoga always? One
may feel that if one practises Yoga always, one will not be able to carry on the
other duties in the world. Therein lies the mistake. One may act in this world like
all other persons, systematically, without reluctance. There is no objection to this.
But how is it to be converted into Yoga? The secret of it is given in the
Bhagavadgita. Sri Krishna, who synthesised all Yogas in the Bhagavadgita, says
that activity becomes Yoga when it is based on what he terms ‘Buddhi Yoga’.
Buddhi-Yoga is another term for the continuous consciousness of the identification
of the individual with the Cosmic Intelligence, which we call, technically, Mahat.
When this consciousness arises in us, then, when we are acting in this world, our
activity becomes Yoga. How is it? When we work, we feel that we are parts of the
Supreme, and our activities are just the expressions of the Supreme Being Itself.
Our activities become worship to the Supreme Being. What is the purpose of
activity in this world? This the Yogi analyses, and finds that all activity is
ultimately directed to the realisation of unending happiness, supreme bliss. When
one carefully analyses one’s activities, thoughts, feelings, emotions, desires, etc.,
one will find that all of these are directed to the realisation of infinite happiness,
and infinite happiness is possible of attainment only when the source of that
happiness is known. Whether a person is a Karma Yogi, a Bhakti Yogi, or any
other type of Yogi, he must have a consciousness of this source first. There should
be an understanding of the aim of human life, the purpose of existence here, and
the meaning of action in life.
PURNA YOGA
Our activities are directed to a particular end. Every act has got a particular
meaning. Every action proceeds from a particular source, in a particular manner.
But what are all these? These have to be analysed and understood first. One will
find that ultimately the actor, the action and the object towards which the action is
directed are parts of one cosmic force, which has been expressed beautifully in one
verse of the Bhagavadgita: brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā
hutam, brahmaiva tena gantavyaṁ brahma-karma-samādhinā (B.G. 4.24). We offer
everything to the Absolute. The offering is not merely of material things cast into
fire. The offering is really of every action. We have to do everything as sacrifice.
The word ‘sacrifice’ implies self-abnegation, dedication of one’s individual
personality. That is called jnana-yajna. It means the destruction of the ego through
supreme knowledge.Brahmārpaṇaṁ: Dedication is Brahman. Brahmahavih: The
material that is offered is Brahman. Brahmāgnau: It is offered in the fire of
Brahman, in the Cosmic Knowledge of Brahman. Who is the offerer? Brahmana
hutam: Brahman Himself is the offerer. Brahmaiva tena gantavyaṁ: Such a person
is to attain Brahman alone. Why? Because he has offered all his actions to the
Supreme Being—brahma-karma-samadhi.
This verse of the Bhagavadgita gives a description of the Yogi who practises the
Purna Yoga, which includes all Yogas. In his life we find Karma Yoga, Bhakti
Yoga, Raja Yoga, Jnana Yoga and all other Yogas blended together. Sri Krishna
Himself exemplifies in His being all the Yogas. We can say that the life of Sri
Krishna is the best commentary on the Bhagavadgita. How the Yogi of the
Bhagavadgita should live is illustrated in the life of Sri Krishna Himself. He lived
in the world as a great actor, a mahakarta, a great enjoyer, a mahabhokta, and at
the same time as a great renouncer, a mahatyagi, because He was conscious of his
higher nature. Every aspirant, though he is not in that highest state, should direct
his attention to the gradual realisation of the ideal set up by that state. The means
should not in any way be completely cut off from the nature of the end; the nature
of the means is determined by the nature of the end. For example, if I want to go to
Rishikesh, I have to proceed along a particular path. I cannot go in the opposite
direction. So, if our aim is the Absolute, Brahman, then we have to choose a
particular path.
YOGIC VISION
Though all paths lead to the Absolute, there is a method with which we have to
tread that path. The Absolute is not an object; this is what is to be remembered. All
our activities are generally externalised in space and time. What the Yoga-Sastras
teach is that we have to change our activity into Yoga by feeling that our actions
are not mere objective movements, but infinite processes. Those who are students
of Western philosophy and have studied the philosophy of Whitehead would
understand this point well. Whitehead was a great thinker who expressed in a very
logical and scientific form what the ancient sages, the Upanishads and
Bhagavadgita have said long ago. His theory leads to the conclusion that the
fundamental error in life consists in a kind of consciousness, and this erroneous
consciousness is the cause of one’s bondage. It is not what one does that causes
bondage, but what one feels when one does. Why is there an erroneous feeling? It
is because one feels instinctively that he is an individual in space and time. The
erroneous consciousness is that we are objective expressions, projected in space
and time. Though we are transcendent in nature, essentially, these are the feelings
that are implicated in our appearances here.
Then what is the aspirant to do? What is the Yogi expected to do? Alongside his
daily routine of actions, he has to change his consciousness of action. Suppose he
is working in an office. Even before practising Yoga he was working in an office,
and even after knowing this technique he is working in the office, but the change
that has taken place in his attitude is this: Previously he felt that the service that he
did in the office was directed to an objective end – in other words, a selfish end,
which has a transient nature. After the technique of Yoga is learnt and practised, he
finds that he is just a speck in the Infinite, and whatever actions he does are just
like whirls in the cosmos turning upon themselves, coming back again to the
original point. Every individual in this universe reacts upon every other individual.
Every thought and every action is a mirror through which is reflected the cosmic
situation. This is very beautifully explained by Whitehead. He means that by
knowing one individual correctly, one can know the whole cosmos. This is what
the Yoga Vasishtha also has said.
INTEGRALITY OF CREATION
The individual at a particular moment reflects the cosmic condition. We are
inextricably connected with every particle of this universe. When something
happens to me, it will be felt throughout the universe. Why is it so? It is because
the universe is an organic whole. If my toe is pricked, the pain is felt by the whole
body. Like that the whole universe will react upon the individual that acts wrongly,
and will favourably influence him who acts rightly. We should not make the
mistake of thinking that we can act privately, silently, in an unknown manner, in a
corner of the universe. Such a thing is impossible, according to Whitehead.
Everything is universal. If one has done a good act, the whole universe will feel the
joy of it, and if it is a bad act, it will be painfully felt by the whole universe. This
was declared in the Yoga Vasishtha long before Whitehead was born. This point is
to be remembered by the practitioner of Yoga, whether he is a Bhakta, a Raja Yogi
or a Jnana Yogi.
No action is to be done which is directly or indirectly detrimental to the
consciousness of the unity of the individual with Brahman. Such an action which
denies the existence of the Absolute is wrong action, and that which affirms it is
righteous action. Desire, anger, greed, which are called in the Bhagavadgita as
gates to hell, are processes by which the individual personality is asserted, and
consequently, the Infinite is negatived. As a result of the affirmation of the
individual forces in the personality, one gets bound to the earth. Therefore, every
aspirant who practises any kind of Yoga has first to root out the impulses of desire,
anger, and greed, and he has to be perfectly righteous. Ethical and moral perfection
is absolutely necessary, for it is the foundation of Yoga. What are called
the yamas and niyamas are the basis of all Yogas. They may be called by different
names in different Yogas, but practically they mean the same thing.
PRACTICAL EXPRESSION OF YOGA
A person has to become virtuous. And what is virtue? Virtue is the nature of that
action, feeling or thought which affirms directly or indirectly the Supreme Infinite;
on the basis of this we have to practise Yoga. This is the Yoga which this Forest
University is teaching. It does not ask one to be a conspicuous human being. One
will have to think and feel differently, without being attached to the things of this
world. Anasakti (detachment) is the watchword, the motto of all Yogas. Non-
attachment is the fundamental teaching of the Bhagavadgita. It is the negation of
the feeling that the external world in its physical character is real and is separated
from the knowing subject. Attachment is indicative of the feeling that objective
possession brings happiness, but this idea has to be removed from the mind.
Happiness is not in the objects. Happiness is in the consciousness of having
possessed the objects. It is not in the objects as such. If it is in the consciousness,
we have to find out what consciousness is. When that is known, we have known
the source of true happiness. Metaphysically speaking, consciousness implies
infinity and immortality. When this consciousness is discovered and analysed, we
shall at the same time be discovering what is immortal and infinite. And if the
Infinite is the source of happiness, it has to be realised.
It is not enough if we simply say that the Infinite is bliss or try to obtain it in an
objective way; we will fail in that direction. Even if the Infinite may be the object
of our quest, the moment we objectify it, it becomes the world. The world is the
spirit manifested in space and time. When we look at the Absolute through the
senses, it appears as the universe. We are now visualising God through our senses.
The scriptures say that we should behold God through intuition. When the faculty
of intuition is made use of, we know God not as the external universe, but as
identical with our own consciousness. Here we get the supreme bliss, because we
have identified ourselves with the Infinite. The Infinite is consciousness, and we
are also consciousness. The drop must merge in the ocean; the river must enter the
sea. Then we realise the significance of the Upanishadic utterance yo vai bhūmā tat
sukham (C.U. 7.23.1): “The Infinite is bliss.” No other thing in this world can give
us bliss.
ROLE OF THE SPIRITUAL TEACHER
The Yoga-Vedanta Forest University teaches this Yoga of the Absolute in various
ways. Even in a particular Yoga, for instance Karma Yoga, there are various
methods of practice. This University teaches Yoga through various new
techniques, Yoga as suited to different temperaments of aspirants. Even all Karma
Yogis are not of the same temperament, and so we have to teach Karma Yoga also
in different ways. Similar is the case with all the other Yogas: Bhakti Yoga, Jnana
Yoga, etc. So the teacher should be an expert, one who is established in the
consciousness of the Absolute. Such a person alone can teach Yoga, truly
speaking. It cannot be taught by lectures, because Yoga is not a thing to be merely
heard; it is to be assimilated and put into practice in our daily life. It is difficult,
like walking on a razor's edge. We are so much attached to this objective
consciousness that it is extremely hard to extricate ourselves from it. Only he who
has tried to free himself from the clutches of this objective consciousness will
know how difficult it is. It is possible only through the grace of the spiritual
teacher.
The spiritual teacher is not an ordinary man. He has got inner force. He transforms
people not merely by precepts, but by an inner power that is invisible. We call it
‘shakti-pata’. He sends spiritual force to the disciple and transforms him, in
addition to the precepts that he gives in words. Though the disciple may not feel it,
he is being inwardly transformed by the Guru's grace, and in the higher stages, the
disciple will actually feel it. God Himself works through the Guru, and the Guru is
the channel for the flow of the grace of God. Therefore, in order to practise Yoga,
it is absolutely necessary that we should sit at the feet of the Guru. It is just vanity
to feel that merely by reading books one may practise Yoga. Without the help of
the Guru, we shall not be able to practise Yoga because we will be facing too many
difficulties. The aspirant has to remember that at a certain stage he will not be able
to know whether he is tempted, opposed, held up or misled on the way. Sometimes
the aspirant will be stagnant. Then it is the Guru who has to come and say, "Look
here, child, you are stagnating; this is an obstacle." Sometimes temptations will
come. They will come in such a way that the disciple himself will not know that
they are temptations. The Guru will have to tell the disciple that they are
temptations. Sometimes the aspirant may be moving in a wrong path. The Guru has
to point out that he is following a wrong path and ask him to follow the right path.
That is why a Guru is necessary.
CENTRAL IDEAL
This University, therefore, teaches the practice of Yoga, not merely the
understanding of Yoga – in all its aspects, not merely in any particular aspect of it
– under the guidance of Gurudev Sivananda. We are to be integral beings, and we
have to train all the sides of our personality. If we train only one aspect, the other
aspects will revolt. There should not be rebellion of the forces which have been
ignored. Therefore, our Gurudev teaches the Yoga which is the integral
transformation of the personality of the individual for Eternal Life, and this process
of transformation by Yoga has to be undergone every minute of our life, not
merely at 4 o'clock in the morning. Yoga is to be practised always. Though one
may sit at 4 o’clock in the morning exclusively for meditation, one must remember
that the act of meditation should be there continuously in all actions. Meditation
should not be completely cut off from daily activity. Nor can we be completely
meditating throughout the day. Everybody must act, and will act. But one has to act
in such a way that one will not be bound by the desire for the fruit of actions. This
is the special feature of Karma Yoga.
It is extremely difficult to practise this Yoga, because one has to be very vigilant,
while acting in the world. Yogo hi prabhavāpyayau (Katha 2.3.11): "Yoga comes
and goes." It does not last long, and, therefore, with supreme vigilance, extreme
carefulness, one has to practise Yoga. Every moment of our life, we have to be
Yogis. This is what the Upanishads and the Bhagavadgita teach. This is what the
Yoga-Vedanta Forest University teaches. Every moment of our life we have to
remember God and transform every bit of our activity into Yoga. This is the central
curriculum of the Forest University here, and this is well exemplified in the daily
life of our Gurudev. We have to learn it from him directly, more than through
verbal teachings. Though we learn this Yoga through his writings and his spoken
words, there is more than all these: his own example. He who knows what he is in
truth, who knows what the implied meanings of his behaviours and actions are,
knows, I feel, the true nature of Yoga. May we all be blessed with the strength to
understand the nature of true Yoga and the fortune to sit at the feet of the Guru to
practise this Yoga for the realisation of the Supreme Being. This is my prayer.