A Comparative Study of the Raj-Yoga System of Maharshi Patanjali and Raj-Yoga System of Brahma Kumaris

Author: SIDDAPPA NARAGATTI1 Yoga Therapist CENTRAL COUNCIL FOR RESEARCH IN YOGAAND NATUROPATHY NEW DELHI, INDIA.

Abstract:

Now a days people starving and wandering the knowledge of Yoga which are for exact accurate way for achieving good health lead a meaningful life. Generally ask: “What is the difference between Raj-Yoga that summed up by Maharshi Patanjali in yoga aphorisms or what is called ‘Yoga Philosophy?” and the Raj-Yoga, taught at Brahma Kumaris Organization. Since both of them bear the same name Raj-Yoga one naturally feels the need to know what the things in similarity, divergence and difference between these are and whether the things of difference are merely superficial or vital.

Keywords: Raj-Yoga, Patanjali, Brahma Kumaris, Differences and Superficial.

Introduction:

Similarity between The Raj-Yoga System of Maharshi Patanjali and Raj-Yoga System of Brahma Kumaris

In the very first instance, it should be understood that both the systems are ‘Yogas are the Mind’. Both aim at stabilization in the self(1) and control of Mind(2) or Chitta. Though Maharshi Patanjali’s system of Yoga has a place for Asana-physical postures and Pranayama-control of breath and also these form two of the eight limbs(3) of his yoga system, yet its foremost aim is to attain Samadhi and its ultimate goal is kaivalya, i.e. absolution, which is one of the aims of Brahma Kumaris Raj-yoga system also even though the latter have different concepts of Liberation and Fruition. Both lay stress on purification of Mind and on good conduct. Maharshi Patanjali’s Rajyoga system enjoins upon the aspirants to observe yamas and niyamas, i.e. rules of good conduct, as Brahma Kumaris ask aspirants of rajyoga to observe Brahmacharya (continence) and other rules of Purity, and to inculcate, in the self, qualities such as contentment, tolerance, etc.

Further, both the systems discuss what hurdles come in one’s way, what the various modification of Chitta or mind are, what Siddhis or Powers are attained by practice of yoga etc. But, besides the fact that Mind or Chitta has the central role in both the systems and that both enjoin the observances of rules of good conduct yamas and niyamas both differ among themselves on many important issues ideological as well as practical. We will now briefly discuss each thing separately. However, the two focal points of our discussion in this article will be the Chitta or Mind and God because divergence of views in regard to these two results in vast difference in the two systems.

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Difference in Definition of Yoga:

Maharshi Patanjali defines ‘Yoga’ as a practice that aim at “control of various modifications of Mind or Chitta”. He has discussed what these modifications are and he holds the view that, if these are controlled, then the soul stablises in its real nature and thus the object of yoga is fulfilled. Thus Maharshi Patanjali’s Raj-Yoga is mainly a practice fro attaining concentration of mind.

But, in the Raj-Yoga system, taught by Brahma Kumaris and propounded by The God Shiva, through Prajapita Brahma, ‘Yoga’ is defined as “ The Mental and Spiritual link of the self with God”. Though control and concentration of mind form a part of their practice also, yet these are only the means and these are not directly aimed at but, rather, one’s main effort is to have mental union with the Supreme Soul, and in this effort, the control of mind is indirectly and automatically attained.

Maharshi Patanjali has explicitly said that, when various modifications of mind are controlled and restrained,(4) then the self gets stabilized in its own real nature(5) which is distinct from that of Prakriti. But, in Brahma Kumaris system of Raj-yoga, stabilization in the real nature of the self is only the lesser half of the aim whereas the greater half is to connect the soul to God. It explains yoga in its etymological meaning which is ‘to connect’ or to unite’.(6). Here is implies “connection or spiritual union of the soul with God”.

Importance of God in Yoga:

It is important to note that, in the Maharshi Patanjali’s system, Ishwara or God is only one of the many objects on which yogis can concentrate their mind.(7). In his Yoga Philosophy, not much theoretical importance has been attached to God nor has God a central or pivotal role in his system of practice. Maharshi Patanjali himself did not consider God as necessary to solve the problems of the world. No doubt, he has introduced God briefly, stating that God is a Special Person(8)-Purush Vishesh who is above all kinds of sufferings and bondages of actions and is the Supreme and Original Teacher(9) and is also Immortal and Unborn(10) yet he has nowhere stated in his treatise on yoga that his main object is to establish a mental link with this Special Person nor has he mentioned the benefits one will have if one forged a spiritual link with God.

Moreover, in Maharshi Patanjali’s Yoga Philosophy, God is not known as the Creator and Sustainer of the world. Besides, nothing has been said about God’s role in the World Drama. In fact, Maharshi Patanjali’s Yoga Philosophy does not inspire a person for Godrealisation nor does it stir one’s sentiments of love and admiration for and surrender to God. Vijnan Bhikshu, the famous commentator and Prof. Garbe and Dr. Radhakrishnan(11) say that God has not been given any importance in Maharshi Patanjali’s thought. He is not the summum bonum of life. Nor doesd Maaharshi Patanjali ask for any guidance from Fod or one’s faith in and surrender to Him as Shrimad Bhagawad Gita exhorts the aspirants(12) for.

But in Brahma Kumaris system of Raj-Yoga, Yoga without God is no ‘Yoga’ at all. In this system, God is not just one of the objects of concentration or the best means for attaining concentration, but He is the only one on whom as aspirant of yoga has to concentrate his mind lovefully. Not only God is the Lord who helps to remove impediments from the path of aspirants and makes the path easy but He alone is the Person, because of His special attributes, with whom the soul ought to develop all its spiritual relationships. He is the Most Beloved Mother-Father, besides being the Infallible Teacher and Preceptor and is Knowledgeful, Peaceful, Blissful, Almighty and Loveful Person and, if one re-establishes the spiritual relationships with Him, one inherits treasures of Knowledge, Purity, Peace, Power, Bliss, etc. from Him. Brahma Kumaris’ system hold that, without God’s guidance and help and without soul’s surrender to Him and spiritual link or yoga with Him, it is

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© 2018 IJRAR January 2019, Volume 06, Issue 1 www.ijrar.org (E-ISSN 2348-1269, P- ISSN 2349-5138) impossible for the soul to get liberated from Maya and the bondages. It further says that, unless and until God Himself descends, as has been said in the Gita, no one can understand Raj-Yoga in its real and best form. Thus, great importance has been given, in this system, to the soul’s relationships with this ‘Special Person’ and yoga is considered to be the re-establishment of these relationships with Him.

Brahma Kumaris, therefore, give a detailed Knowledge of the soul, of the World Wheel, and of God, including God’s acts in relation to this material world of mankind. It is considered important that no doubt should be left as to the right concept or Knowledge of God, for doubt is one of the impediments on the path of a Yogi. A sincere attempt is, therefore, made to answer all one’s questions so as to give him an intellectual conviction in order that he may devote his undivided mind to realization and experience through the practice of yoga. So, Brahma Kumaris’ Raji-Yoga may also be called, “The Yoga of Knowledge” or the “Yoga of Intellect”, i.e. Bhuddhi Yoga’.

Thus, according to this definition of yoga, deep love for God, consciousness or remembrance of God as soul’s beloved-most relation Mother-Father, Teacher, Preceptor and Friend and action in accordance with His Supreme guidance are important factors in Brahma Kumaris’ Raj-Yoga whereas these have not been given any primary importance in Maharshi Patanjali’s Philosophy, which many scholars consider as almost non-different from the Sankhya Philosophy that discusses Prakriti and Purusha to the exclusion of Parama Pursha(Supreme Soul).

Difference Regarding Chitta or Mind and what a yogi has to do with it:

The most important element is the psychology or philosophy of Maharshi Patanjali’s yoga is Chitta. According to Sankhya and Yoga philosophy, Chitta is a material nature. It is first modification of Prakriti(13). But, due to closest contact with the self, it gets eliminated by the light of the Purusha, even as a piece of iron begins to glow when it gets heated because of proximity to fire.

Maharshi Patanjali explains that, when Chitta comes into contact with any object through the sense organs, eit., it assumes the form of that object even as a mirror takes the form of an object in front of it. Thus, it gets modified from moment to moment due to objects coming into its contact externally or due to memory. The self or the soul then perceives these objects due to these modifications of the Chitta. According to yoga aphorisms, there is no modification in the soul, but due to reflection of the Chitta Vritis (modification of Chitta), change appears to be taking place in the self though actually it does not take place. Just as the moon, reflected in the moving water of a river, appears to be moving and shaking, though actually it is not shaking, so does the soul appear to be affected by the modifications in the lake of Chitta in which the self is reflected. But the soul, because of ignorance, identifies with its moving reflections, so to say, and develops attachment (Rag) and aversion (Dwesha) and feels pleasure and pain. Therefore Maharshi Patanjali concludes that the only way to get rid of the bondage of attachment and aversion and the resulting pleasure and sufferings is to control, he lays down the system of Raj-Yoga. So, in His words: “Yoga is the cessation of the modifications of Chitta”.

According to the Brahma Kumaris system of Raj-Yoga, Chitta (Mind) is not material in its nature. Chitta is only another name of the ‘consciousness’ or ‘awareness’ of the soul. Consciousness or awareness is the very nature of the self and is inseparable from it. When an object comes in contact with anyone of the sense, the sensory nerves send the codified electro-chemical messages or sensations to the hypothalamus in the brain and, therefore, like a controller in a control room, the soul which has awareness as one of its own inherent qualities, perceives it and either likes or dislikes it and feels pleasure or displeasure as a result of it. Thus, there is no need to interpose or hypothesize Chitta as any material agent for the purpose. It is the self, which because of

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© 2018 IJRAR January 2019, Volume 06, Issue 1 www.ijrar.org (E-ISSN 2348-1269, P- ISSN 2349-5138) ignorance or delusion, identifies itself with the body and thus gets negative thoughts and emotions and becomes influenced by these. The soul has now to withdraw from the body which is of matter and has to stablise in its true nature.

Chitta or Mind, according to Brahma Kumaris, is the name, given to consciousness, when it manifests in the form of thought, perception or feeling. As one gives such names as ;light’, ‘heat’, ‘power’, etc. to electricity according as it manifests in a fluorescent tube or an electric heater or an engine, even so does consciousness have the names Chitta (Mind), Buddhi (Intellect) and Smirti (Memory) according to the form of manifestation.

This difference in the concept of Chitta or Mind is very vital, for whereas Maharshi Patanjali’s yoga sutras require the cessation of all modes of mind, including memory, Brahma Kumaris’ yoga requires one to redirect mind or its attention, or the faculty of memory, to God, considering Attention and Memory as abilities of the soul itself. Their system aims at the sublimation of these faculties. It, therefore, does not call for cessation of the activities of Chitta but for turning and tuning the Mind to God even as Shrimad Bhagawad Gita asks an aspirant to link the mind to God(14) or to focus the attention on the Supreme or to remember Him(15).

The Brahma Kumaris believe that Mind is not merely to be restrained but its various faculties have to be ennobled, purified, refueled, energized and activated for a better purpose and, for this, the abilities have to be re-channelized.

Modifications of Chitta:

The difference concerning the concept of Chitta or Mind more clearly by the Vrittis or modifications of Chitta which Maharshi Patanjali wants a yogi to stop completely. The Yoga aphorisms have discussed the following five types:

1. Pramana: the word ‘Pramana’ means ‘Right testimony’. In Yoga philosophy, these are three: Direct perception (Pratyaksha), Inference (Anumana) and Scriptual statements (Shabda). The word ‘Vritti’ can be better understood if one compares it to the currents or circles caused by a movement in the lake. In yoga-parlance, it means currents of thought which rise when a point of knowledge strikes the mind. So, when Chitta is directly perceiving an object or is aware of it by means of Inference of Scriptural Testimony, its Vritti is known as ‘Pramana’. The mental stage then is known as Pramana. 2. Viparya: The false knowledge of anything is known as Viparya. So, the modification of Chitta caused by false knowledge or doubt is Viparya. 3. Vikalpa: This is the knowledge in which the object, which is known, does not exist, e.g., the horns of donkey to not exist. 4. Nidra: The word ‘Nidra’ means ‘sleep’; so, this is the modification of Chitta which is the substratum of knowledge of absence of anything. Due to preponderance of tamoguna in Vritti, there is absence of knowledge because when a person arises from sleep, he has the consciousness that he slept well. Thus, sleep also is a modification of Chitta. 5. Smriti: When the Chitta is remembering the experienced or known objects, its modification is called ‘Smriti’.

The above-mentioned five modifications of mind or Chitta Vrittis cause Sanskars, i.e. tendencies, in the Chitta and, in due course, these tendencies again take the form of Vrittis or modifications and, thus the cycle goes on for ever. Now Maharshi Patanjali considers cessation of the above five modifications of Mind

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as Yoga. He says that when the Chitta is not having any of the above modifications, the soul, as witness, is stabilized in the self.

In Brahma Kumaris’ system of Yoga, the Vrittis are not classified on the above basis. Though their system deals with Pramana, Viparya, Vikalpa and Smriti also, yet the main factor, for consideration, with them is whether man’s mind is Sattwic, Rajasic or Tamasic state and whether man’s mind is conscious of God and the self. It classifies man’s Vrittis, not merely on the basis of whether a person’s awareness of an object is based on right or false testimony but also whether a person’s awareness is associated with negative emotions, such as ‘Attachment’, ‘Lust’, ‘Fear’, ‘Hate’, etc., or with positive ones, such as compassion, kindness, love, etc., and, in periods when one is discharging one’s worldly duties, it asks the practicant to have the positive vrittis, also called, right attitude, right outlook or ‘divine tendencies’. During intensive meditational practices, of course, it asks the aspirant to be absorbed only in the ambrosial experience of God-realization.

According to Brahma Kumaris Yoga Philosophy, if a person is listening to God’s revelations (Shabda Pramana) and, at the same time, his mind is conscious of his being a soul (not a body) and of God Almighty, then his Vrittis not merely Pramana Vritti, but, rather, he is in yoga-stage even though his this Samadhi is not built on cessation of thoughts. His Chitta absorbed in the nectarian discourse, is in the highest Sattwic stage and is in Yoga. Similarly, if a person has the knowledge of an object by direct perception (Pratyaksha), which also is a kind of Pramana Vritti and yet is conscious of the self and God, then also he is in a state of yoga. Karma Yoga can be practiced with such Vritti only. If cessation of all Vrittis is attained, then karma Yoga can not be practiced, but Brahma Kumaris system of Yoga calls upon a person to serve the society through Karma toga also besides practice of Raj-Yoga.

Likewise, the Vritti, called “Smriti’ (Memory) has not to be put an end to. Rather, it serves as the life to take the soul up into divine absorption. One starts Yoga practice by remembering that he is a soul and that God is on-High and is his most beloved Mother-Father and Friend and Guide and these and such other thoughts serve as the closing valves of mind which do not let in negative or worldly thoughts and, thus, one is led up into the state of stabilization in the self, and also to concentration on God and, fanally, to divine experience of bliss.

In fact, Brahma Kumaris Raj-Yoga philosophy holds that there can be no complete cessation of Vrittis or mental states: there can be only modifications whether they may be noble or ignoble or, in place of these modifications, there can be the original state qualified by Bliss, Light and Might. So, even in the state of Samadhi, perceptions or Knowledge have not completely ceased to be, but rather these are there in the form of experience, which is called by some as the experience of ecstacy and, by others, as Turiya or Bliss and by still others as Paroksh or Aproksha Anubhuti, i.e. Direct Vision, or Direct Experience, or experience without vision.

Of course, the Viparya and Vikalpa Vrittis are to be eliminated. But this can be done by using the Vritti, called ‘Smriti’(Memory). One has not to remember past, physical, gross or worldly experience, but rather one has to remember or be mentally conscious of God, His attributes and salubrious acts and you can call this vritti as ‘Yoga Vritti’.

Further, it is clear from a discussion of various Vrittis that these cann not be associated with any material agent but with the soul itself which may have false or real knowledge. In this context, one should not forget that no material and inconscient entity as ‘Chitta’ is supposed to be can have knowledge or memory with

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emotions. The discussion of these Vrittis, therefore, gives further support to Brahma Kumaris view that Chitta is not a material agent or a subtle internal organ (Antahkaran) of the soul but is the name of faculties of thinking, perceiving, cognsing, imagining, experiencing or remembering, etc, inherent in the soul.

Difference Regarding stages of mind:

It would now be profitable to deal with various stages of mind or consciousness. These are called ‘Chitta- Bhoomis’. A proper understanding of these would also, by the way, give further validity and support to Brahma Kumaris’ conception of Chitta. Maharshi Patanjali’s Yoga-aphorisms mention the following stages:-

1. Kshipta: This is the stage in which the Chitta is very much disturbed, confused, tense or agitated. This also refers to the stage when the mind keeps running after worldly objects. 2. Mudha: When a person is over powered by lethargy, sloth, sleep or the tendency to be inactive because of preponderance of Tamoguna, his Chitta is said to be in ‘Mudha-Bhumi’, i.e. in thestage of inertia. 3. Vikhipta: In this stage, the Chitta is oscillating between the tendencies of success nd failure, fame and insult or neglect, etc. In this stage, one has many desires to be fulfilled. This stage is different from the Kshipta stage because, in this, there is temporary ceasing of modifications of Chitta. 4. Ekagrata: It is stage of Chitta when it is fixed on some subject just as flame of a burning lamp remains pointing up and does not flicker when it is not disturbed by gusts of wind. 5. Nirudha: Maharshi Patanjali refers to this stage when the Chitta is in Yoga.It is the stage when the modifications of mind have ceased.

In Brahma Kumaris system of yoga, some other Chitta Bhumis (states of Mind) are also explained besides these. For example, there is a state of divine ecstay or intoxication. Just as a person, prossessing great wealth, has some kind of intoxication and his state is known as ‘Kshipta’, even so the state of a person who has God’s Knowledge and is stabilized in yoga, is that of Divine Intoxication. This is different from the ‘Kshipta’, ‘Nirudha’ or any other state.

Again, Ekagrata (concentration) on God gives mind a state different from Ekagrata on any other object. Ekagrata on God gives a person divine bliss but Ekagrata on a point, marked on a piece of pater, does not yield any bliss.

It is worthy of note that all these various states of Chitta or Mind, described by Maharshi Patanjali or Brahma Kumaris cannot be attributed to a material Mind because strong desire for worldly objects which give the Chitta the Kshipta state or feeling of pleasure and pain, which give the Mind, the desires that give the Mind the Vikshipta state, are the marks of a conscient soul. In Nyaya Darshan (Indian logic), ‘Desire’ and ‘Feeling of pleasure’, etc. have been mentioned as the characteristics of the soul(16) and not of a mental Chitta. As peace is the attributes of God, so is peace or peacelessness an experience of soul itself and not of any internal material organ (Antahkarana). Thus, this vital difference in the two Raj-Yoga systems, in regard to Chitta, sets in a chain of differences which leades to wide divergence.

Difference in Regard to Forms of Chitta:

The four forms of Chitta, discussed in Yoga Philosophy will further explain the difference between the two systems and will, in the passing, further strengthen the view that the Chitta is not a material agent but is an attributive or functional name of the soul. These four forms, mentioned in Maharshi Patanjali’s systems, are

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based on the preponderance of one of the gunas Satoguna, Rajoguna and Tamoguna. The following three forms have been discussed in Maharshi Patanjali’s systems:

1. Prakhya: In this stage, the Chitta is predominated by Satoguna and the Tamoguna remains in subordinate position. In this form, the Chitta aspires for different powers of Yoga. 2. Pravritti: When Tamoguna becomes weak and the Chitta is predominated by Rajoguna, it appears as enlightened and full of tendencies for Dharma, Knowledge, etc. 3. Sthithi: When Rajoguna gets subordinated, the Chitta is predominated by Sattwa, gets established in itself and attains discriminative reason, i.e. Viveka. This form of the Chitta is knonw as ‘Sthithi’.

In Brahma Kumaris’ systems, such states as Avyakta Sthithi (Subtle, Angelic State), Bindu stage, etc. also have additionally been discussed and ‘Pravritti’ has been classified into ‘noble’ and ‘ignoble’ or ‘Divine’ and ‘Demoniac’. In the Shrimad Bhagwad Gita also, Brahmi Sthithi(16) and various other forms have been described in detail. These do not find special mention in Maharshi Patanjali’s system.

Conclusion:

It would, therefore, be appropriate to conclude that Brahma Kumaris’ system gives a realistic concept of Chitta and, therefore, of its Vrittis and, so, its practice also is based on true principles. It makes better use of Pramana and Smriti so asto attain stabilization in yoga. Instead of curbing, suppressing or stopping these Vrittis. It’s a approach is, therefore, based on sound psychology and its practice is natural and easy. Moreover, it leads to ennoblement and enlightenment of Smriti and Sthithi, by connecting the soul through loveful consciousness of God.

References:

1. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.3 2. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.2 3. Maharshi Patanjali’s Raj Yoga is also known as Ashtanga Yoga, i.e. Yoga of eight limbs for it is divided into eithg parts. Sadhana Paadah 2.29. 4. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.5 5. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.6 6. The word Yoga is derived from the root “Yunj”, which means: To unite. 7. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.35-39. 8. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.24. 9. Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.26 10.Maharshi Patanjali Yoga Sutra, Samadhi Padah 1.26 11.Indian Philosophy by S. Radha Krishnan, George Allen & Unwin, Ltd. London, 1930. Vol. II. Ch V. P 369. 12.Shrimad Bhagawad Chapter18.Vs 66. 13. S. Radhakrishnan and C. Moore, A Sourcebook in Indian Philosophy, p. 439-442. 14. Shrimad Bhagawad Chapter12.Vs 8. 15. Shrimad Bhagawad Chapter12.Vs 2. 16.Indian Philosophy Part_II, Ch. 1. P 144 George Allen & Unwin, Ltd. London, 1930

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