Yoga: Part 2

Yoga:

Part 2:

As I was writing about the various starting points of yoga, several abhangas came to mind. These are basically statements made by saints who had dared to connect their human selves with the universal consciousness. 

These lines serve as pointers to some important considerations in the practice and fulfillment of yoga.

The first abhanga that came to mind as I defined samadhi in the earlier post was Sant Soyrabai’s Avagha Rang Ek Zala. The opening line itself describes the state of Samadhi ! I can’t think of any other description of this state that is more beautiful than these four simple words. 

The entire abhanga describes the state where the practice( effort, action)comes to a standstill and there is direct experience of the oneness of total consciousness. The lines between a single individual and the universe are completely blurred.

The Abhanga was described in its entirety in the sixth in the series of posts about the Saints of Mangalvedhe. Here just a couplet from the abhanga is picked to highlight the state of samadhi.

Dehi asoni videhi 

Sada samadhistha pahi.

This can apply to the state of the universal consciousness as well as to the individual follower of any path of yoga who finally ascends to that state of consciousness. Although it may seem like they are manifest in a physical form they are untouched by that form or the matter that constitutes the physical form. 

They remain in that state of equanimous awareness at all times. 

While this is a normal state always for the Universal Reality, it is neither normal nor automatic for a practitioner of yoga. It is achieved the old fashioned way: that is through persistent efforts! Neither disidentification from the physical body nor steady equanimous awareness arrives instantaneously. In other words, the beginningless ignorance( avidya) takes time to wash away. 

So, what was mentioned in the earlier part, it’s all about practice, practice, practice! 

It is worth noting here that Soyrabai’s background is perhaps the best example to demonstrate the fact that the highest achievement possible for a human being does not require special qualifications to get started. Soyrabai was born in a family of Mahars in the thirteenth century. That was the lowest social class of its times. The community was considered as untouchable and outcasts. Education and paid earnings were not privileges for them. Scientific evidence, intellectual discussions, access to literature of any kind was not even remotely possible for them. If these disadvantages weren’t enough, being born as a woman was one step below the ranks of a male human being. Inspite of everything being against her, this woman has experienced the state of oneness with the God consciousness and documented it through poetry in the most eloquent way one can come across. It’s a matter of great marvel. 

The indisputable power of sincerely followed Bhakti Yoga is what speaks through the poetry of Soyrabai. 

Because Bhakti Yoga was perhaps the only means available for the illiterate and uneducated people at large to emancipate themselves in a world that stands on socioeconomic hierarchical ground, it becomes vulnerable to be judged unfairly. Its popularity can be easily attributed to the laziness or inadequacies of the human brain by those who consider themselves as intelligent and educated. Such judgments are easily thrown out by the poetry of the likes of Soyrabai. 

Having said that, within the cadres of the followers of Bhakti Yoga, intellectual discernment was always highly valued. The best example of this fact is the abhanga by Sant Tukaram extolling the superiority of Sant Dnyaaneshwar. 

Dnyaniyancha Raja Guru Maharao 

Mhanati Dnyandev tumha aise 

Maja paamaraasi kaay thorapan 

Paayichi vahaan paayi bari

Bramhaadeek jethe tumha voLagaNe

Itar tulane kaay pudhe 

Tuka mhane neNe yuktichiye kholi

Mhanuni thevili paayi doyi

Tukaram Maharaj as he was known, has left behind his own devotional legacy in the form of Tukaram Gatha which is a collection of about 4500 abhangas authored by this saint from the 17th century in Maharashtra, India. Yet where does he place himself in comparison with Sant Dnyaaneshwar? At the latter’s feet! And he gives a reason for that. 

Dnyaniyancha raja Guru Maharao

He addresses Dnyaneshwar with great reverence thus:

You are the king amongst all people of knowledge. The most qualified Guru of all. You are rightly known as the God of Knowledge/ Wisdom. 

The Gods like Bramha recognize your greatness. When such is your renown, how would the words of lesser people compare ? 

I am the most lowly of people. What greatness can I boast of? The rightful place of footwear is at the feet( not on the head)! ( implying here that while Dnyaneshwar holds a very high position in the lineage of great people, Tukaram’s place is at the feet of Dnyaneshwar. He acknowledges his own humble qualifications.) 

He continues: Your ( Dnyaneshwar’s) depth of logic and reason is so great, it is unfathomable to my intellect. With that realization I have placed my head on your feet. 

In another of his abhangas Tukaram Maharaj says:

Khel mandiyela vaaLavaNti ghayi 

Naachati VaishNava bhai re

Krodh Abhimaan gela paavaTaNi

Ek eka laagatil paayi re

It takes humility for one great man to recognize the greatness of another.

Yes, from the perspective of the ordinary world, reason, logic, literary excellence, intellectual prowess are all superior to those who lack these traits. But from the perspective of the highest level of consciousness and humanity, everyone is equal and worth equal respect. Soyrabai’s extraordinary contribution is equally valuable as Dnyaaneshwar’s literary legacy. It takes another mind who has scaled up to that highest pinnacle of human endeavor to recognize how these two saints with contrasting intellectual abilities become equals. 

It also highlights another important point. And that is the fact that, although outwardly there may be differences, in their essence bhakti yoga, dnyan yoga or Karma yoga paths are not distinct paths from one another. One who views them as different doesn’t know anything about any of them. So says Shri Krishna in the Bhagwad Gita to Arjun. 

It is the purpose, commitment, resolve, perseverance, effort and attitude that matters. All other qualifications become irrelevant and secondary. 

Although the terms Yoga, Pranayama and Samadhi are gifts to the world from ancient Indian philosophy, they are relevant to all humans on the planet towards achieving redemption from their lower behaviors and inching upward towards a better version of themselves.

Tukaram’s words again:

Tuka mhaNe keli sopee paayvaaT

Utaraavayaa bhava sagar re

 These are very practical and powerful tools to reach the highest potential within each individual. One can only focus on one’s own personal journey to reach that highest potential while sincerely praying that others too reach theirs in this lifetime.