Eight-fold Yoga: Atma-Yoga

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

The correct practice of the eightfold yoga path is not easy. Even before entering into the details of the practice Krishna points out that one needs to control the mind. Only when one’s mind is correctly focused on the ātma may a truthseeker continue on this path. Only when one is firmly established on the path is it possible to access the serenity of meditation. This is why there are eight aspects to this form of mystic yoga. It is easy and self-serving to think of oneself as advanced enough to practice this form of yoga. But in fact, it may take many years of practice to arrive at this stage.

Basic Principles

One must not ignore the basic principles. The first principle on the eightfold path is called Yama.

Before entering into the practice of meditation, we must free our consciousness from its absorption in the lower self. We must find harmony between the mind and the higher self. This harmony is not possible as long as we are absorbed in sensual pleasure. The yogi must free the mind from distractions. This can only be achieved through self-regulation. According to the law of karma, every action has an equal and opposite reaction. The first principle to be followed in self-regulation or yama is nonviolence. When we are violent against others in thought, word, or deed, the reaction will come to us in the form of karma. We should practice peace and nonviolence in our dealings with other people. And the principal of nonviolence extends as well to our animal friends. For this reason those who practice yoga avoid meat-eating. 

 Just as much as a truth-seeker wants peace with his fellow human beings, such a yogi avoids cruelty to animals. The idea of nonviolence is a basic principle of yoga. Without following these basic principles it is not possible to still the mind and experience the inner serenity that comes with meditation upon the higher self.

Among the distractions that prevent us from meditating on the higher self is the sexual principal. For this reason, the practitioner of yoga must learn control of the sex impulse. Without controlling the erotic principle the practice of the yoga of meditation will be impossible. It is for this reason that adultery and other illicit and immoral sexual acts should be avoided. Lust and desire corrupt spiritual life.

For the same reason, a practitioner of yoga avoids intoxication by alcohol or drugs that distorts the mind and agitate the senses. Greed in business practices, speculation and dishonesty also destroy spiritual life. A yogi must be pure in thought and deed and following the proper rules of conduct mean avoiding impurity. A yogi strives for purity of body and mind above and beyond the rules. This implies a contemplative life of self-discipline free from violence and anger. Self-analysis, self-abnegation, dedication to the teachings of one’s spiritual master, and devotion to God. This is called niyama. The practitioner of yoga is not self-righteous. It is not his business to agitate the minds of others.

At this point, Krishna explains what is needed in the practice of meditation. in this section of the Gita, he describes the further principles of the eightfold path beginning with Asana: The different postures of yoga that contribute to bodily and mental health, and aid in spiritual realization. Krishna’s discourse is ancient. Modern yoga is departed from this path, but Krishna here explains the tradition.

To practice yoga, one needs a quiet place where one can enter a meditative state undisturbed by relatives, friends, or visitors. A secluded space is important, since the presence of others may distract the mind. This secluded place should be as pure as possible. The standard given by Krishna is difficult to achieve. According to his literal message we should lay kusha grass on the ground, cover it with a deer skin and a soft cloth. These particular elements are no longer required in the practice of yoga. But the principle remains the same. 

 Yoga is meant to be taken seriously. It should be carefully practiced by one whose mind is controlled and should be done in a quiet and secluded place where one may easily control the mind and senses. Certain natural surroundings, such as the banks of rivers, the tops of mountains, the oceanside, or green space may be particularly conducive, since such places have a calming effect on the mind. A deer skin is mentioned, since in ancient times this was the only waterproof material available. Nowadays such primitive techniques are no longer necessary, and yoga mats made from nonviolent materials are easily accessible.

Krishna next mentions a formal sitting posture called asana. One should sit properly, he says with body neck and head upright and poised gracefully in the lotus position. One’s eyes should be held half opened and half closed, without focusing one’s vision on anything in particular. One may hold the glance towards the tip of the nose, if necessary. The point is that one is alert, not asleep. In this way, with the serene mind free from sexual agitation one may meditate on divinity.

While it is not explicit in the text, the idea of proper breath control or pranayama: is implied here. This means that the breathing should be kept regular and smooth. There is a vital connection between the life air and the mind’s true harmony. Breath and the life air flow from the heart. There is a relationship then between uncontrolled breath and an agitated heart. Proper breathing and a peaceful heart go hand-in-hand. In this way it becomes easier to calm the mind and center the mind on the higher Self. By holding within oneself the realization that the soul is eternal, one enters meditation proper where one begins to experience the inner light of the soul while developing an awareness consciousness of the Supreme Soul, Paramatma who exists within and without.

In this way, by maintaining proper harmony between the mind and the higher self, a practitioner of yoga achieves serenity.

Once again Krishna stresses that one must avoid extremes in sensual pleasures, in eating and sleeping; one must avoid infatuations and obsessions in work as in play. Otherwise it will be impossible to follow the life of a yogi. One who balances the mind in this way becomes harmonized in yoga. He becomes situated in transcendental state of consciousness.

Once his mind is in harmony with the self, a more advanced practitioner lives constantly in the yogic state. Just as a lamp in a windless place does not flicker, so the yogi remains steady in meditation on the atma.

In describing the yoga process, Krishna has been emphasizing two points: detachment from the finite and transitory world and all its sensual pleasures and a cultivation of the inner self. He’s explained this detachment in different ways: sacrifice, nonattachment to the fruits of work, and renunciation in the spirit of divine love. In terms of a cultivation of the inner self, he has described the nature of the atma and the ontology of the self. He’s identified himself as the personality of Godhead.

Whether or not you accept Krishna as the personality of Godhead or worship some other deity, Krishna’s explanation of theism is especially powerful. He teaches that both exploitation of this world and a dry renunciation based on knowledge are external. True enlightenment comes only through dedication and divine love. This is the essence of his message to Arjuna. Here in the sixth chapter the discussion on yoga is no different. Detachment should be based on spiritual enlightenment. Enlightenment may come through meditation. But true absorption and meditation will only be possible through an acceptance of personalty theism. This is the purport of yoga practice, as explained in the Bhagavad-Gita.

Such practice is not easy. The mind is naturally attracted to the objects of the senses. The animals have no problem with unrestricted eating, sleeping, fighting, and sexual reproduction. It is only in the human form of life that we may aspire to control the mind and go deeper. To discover the unlimited realm of consciousness. But the mind is not easy to control. Yoga is a question of constant practice.

In this practice is not a matter of an hour or two a week. To enter into a perfect state of yogic trance or samadhi where one’s mind is free from materialistic mental activities is not easy. Even daily meditation may not lead us into a state of enlightenment. Progress is slow. And yet, Krishna assures us that whatever progress is made on this path will never be lost. And the slightest effort will never be wasted.

योगी युञ्जीत सततम् आत्मानं रहसि स्थितः

एकाकी यतचित्तात्मा निराशीर् अपरिग्रहः ६.१०

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ६.११

शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः

उपविश्यासने युञ्ज्याद् योगम् आत्मविशुद्धये ६.१२

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः

समं कायशिरोग्रीवं धारयन्न् अचलं स्थिरः

प्रशान्तात्मा विगतभीर् ब्रह्मचारिव्रते स्थितः

संप्रेक्ष्य नासिकाग्रं स्वं दिशश् चानवलोकयन्

६.१३

नात्यश्नतस् तु योगोस्ति न चैकान्तम् अनश्नतः

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ६.१४

युञ्जन्न् एवं सदात्मानं योगी नियतमानसः

शान्तिं निर्वाणपरमां मत्संस्थाम् अधिगच्छति

६.१५

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ६.१६

निःस्पृहः सर्वकामेभ्यो युक्त इत्य् उच्यते तदा ६.१८

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ६.१७

यदा विनियतं चित्तम् आत्मन्य् एवावतिष्ठते

योगिनो यतचित्तस्य युञ्जतो योगम् आत्मनः ६.१९

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ

ekākī yatacittātmā nirāśīr aparigrahaḥ 6.10

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ

nātyucchritaṃ nātinīcaṃ cailājinakuśottaram 6.11

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ

upaviśyāsane yuñjyād yogam ātmaviśuddhaye 6.12

samaṃ kāyaśirogrīvaṃ dhārayann acalaṃ sthiraḥ

saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan

6.13

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ

manaḥ saṃyamya maccitto yukta āsīta matparaḥ 6.14

yuñjann evaṃ sadātmānaṃ yogī niyatamānasaḥ

śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati

6.15

nātyaśnatas tu yogosti na caikāntam anaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6.16

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6.17

yadā viniyataṃ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā 6.18

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogam ātmanaḥ 6.19