Yoga and Yogis

In yesterday's post, we ended with a prayer said by Uttara, quoted from Srimad-Bhagavatam. Here's the verse with comment by Srila Prabhupada.

uttarovaca

pahi pahi maha-yogin

deva-deva jagat-pate

nanyam tvad abhayam pasye

yatra mrtyuh parasparam

SYNONYMS

uttara uvaca -- Uttara said; pahi pahi -- protect, protect; maha-yogin -- the greatest mystic; deva-deva -- the worshipable of the worshiped; jagat-pate -- O Lord of the universe; na -- not; anyam -- anyone else; tvat -- than You; abhayam -- fearlessness; pasye -- do I see; yatra -- where there is; mrtyuh -- death; parasparam -- in the world of duality.

TRANSLATION

Uttara said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.

PURPORT

This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities. In the dual world everyone is falsely trying to become the master of the world, whereas in the absolute world the Lord is the absolute Lord, and all others are His absolute servitors. In the world of duality everyone is envious of all others, and death is inevitable due to the dual existence of matter and spirit. The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save himself from the cruel hands of death in the material world without having surrendered himself at the lotus feet of the Lord.

A reader asks the following:

I have a question that your article begs me to ask:

How can Krishna be the Mahayogi when he himself is the object of yoga (yoke,to link etc.)?
Krishna is Yogesvara because he is the master of all mystic powers.
Siva is known as Yogisvara because he the master and leader of all yogis who have mystic powers.
So, how can Krishna be a Mahayogi when Lord Siva is known as Mahayogi or the greatest of all yogis?
Is Krishna a yogi? What is Krishna linking to in his yoga practice?
Is Krishna a yogi or the supreme absolute truth - the object of all yoga?

KB in Florida

Dear KB: Thank you for reading. 

In answer to your question, first I'd like to make a comment about my own name. When I took sannyasa, Shridhar Maharaja gave me the name Bhakti Vidhan Mahayogi. I asked him what this meant and he said it means "One whose rule (vidhan) is that bhakti is the highest yoga."

According to my guru, "bhakti is the highest yoga."  So my commentary is coming from that point of view. Also, you have correctly noticed that I slipped a verse from the Bhagavatam into my "retelling" of Mahabharata. I took this liberty because the author of Mahabharata, Vyasa, expands his version in the Bhagavat, so I followed this in my retelling.. 

Traditionally, Shiva is called "Mahayogi" because he is a great master of yogic power, and Krishna is known as "Yogeshwara," or the controller of Yoga. Krishna is the master of Yogamaya, therefore Yogeshwara. The author of Mahabharata, Vyasa, calls Krishna "Yogeshwara" in the last verse of the Bhagavad-Gita.

yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

SYNONYMS

yatra--where; yoga-isvarah--the master of mysticism; krsnah--Lord Krsna; yatra--where; parthah--the son of Prtha; dhanuh-dharah--the carrier of the bow and arrow; tatra--there; srih--opulence;vijayah--victory; bhutih--exceptional power; dhruva--certain; nitih--morality; matih mama--is my opinion.

TRANSLATION

Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

The author of Mahabharata, Vyasa, calls Krishna "Yogeshwara" in the last verse of the Bhagavad-Gita.But Vyasa has called Krishna "Mahayogi" in his version of the prayers of Uttara. So, to some extent,the words Yogeshwara, "Great Yogi" and Mahayogi "Controller of Yoga" may be said to have the same meaning: the Master of Yoga.


Now let's consider the context. 

Ashvatthama has just used his mystic power to invoke a powerful weapon against Uttara. Ashvatthama's mystic power comes from his worship of Shiva. Some traditions consider him to be an avatar of Shiva.

 Uttara wants protection. So does she go to Shiva for protection? This would be the logical position, since Shiva is Ashvatthama's master. But No. She approaches Krishna as the master of all mystics and all mystic power. She considers Krishna to be the master even of Shiva. Krishna is superior to Shiva. (Vaishnavanam yatha shambu) Shiva is a devotee of Krishna. Since Krishna is the master of Shiva, he is a greater yogi. The point being made here by Vyasa, or by the Bhagavata, in any case, is that Krishna can protect you. Even against the mystic power granted by Shiva. As Prabhupada used to say, mare krishna rakheke, rakhe krishna mareke. "If Krishna wants to protect you, no one can kill you; and if Krishna wants to kill you, no one can protect you." The evidence for this saying is seen throughout the Mahabharata story: Bhishma, Drona, Karna, Jarasandha, and Ashvatthama are all invincible, but when Krishna wanted to kill them, no one could protect them, not even Shiva.

According to the Bhagavat, there is no competition between Shiva and Krishna. Shiva is a bhakta, a devotee of Krishna, and a practictioner of bhakti-yoga. He awards mystic powers to conditioned jiva souls determined to control material nature, and offers help for those who desire liberation from the material world through meditation, yoga, and austerities.

Another point worth mentioning is that Krishna himself practices bhakti in the form of Chaitanya Mahaprabhu, who assumes the heart and halo of Sri Radha to discover the nature of divine love, so in that sense also Krishna is a Mahayogi having mastered the highest yoga.

Furthermore, the word yoga has various meanings: yoking is one, as you have mentioned. (I'm not yoking about that). Means or method is another. If you think about how the word yoga is used in Bhagavad-gita, the meaning is closer to "method," or even "religion."  The word religion comes from the Latin verb ligo, comes religo, to tie or bind over again, to make more fast. If yoga means "yoke, or link together," and religion means to "re-tie" you can see how the word yoga could be used to mean something like religion. 

In Bhagavad-gita we find different kinds of yoga mentioned: karma-yoga, kriya-yoga, buddhi-yoga, jnana-yoga, hatha-yoga, and bhakti-yoga. People who follow these paths make a kind of religion out of them. At the end of Bhagavad-gita, Krishna is identified as Yogeshwara or the master of all these different paths, methods, religions, or approaches to the divine. 

So Krishna may be considered the object of yoga practice, but he is also its subject. He is not a yogi in the sense that he is a seeker on the path, but as a master of all the different mystic yogic powers, even those available to a mahayogi like Shiva. 

I hope this is helpful in considering your question.
Humbly, B.V. Mahayogi


Definitions of Yoga from Monier Monier William's Sanskrit-English Dictionary
http://andhrabharati.com/dictionary/sanskrit/index.php

योग : Monier William's Sanskrit-English Dictionary, 2 ^nd Ed. 1899    

• &c. » pp. 856, 858.

युज्[1]m.

• (√1. युज् ; ifc. f( आ).) the act of yoking, joining, attaching, harnessing, putting to (of horses) RV. MBh.
• a yoke, team, vehicle, conveyance ṠBr. Kauṡ. MBh.
• employment, use, application, performance RV. &c.
• equipping or arraying (of an army) MBh.
• fixing (of an arrow on the bow-string) ib.
• putting on (of armour) L.
• a remedy, cure Suṡr.
• a means, expedient, device, way, manner, method MBh. Kāv. &c.
• a supernatural means, charm, incantation, magical art ib.
• a trick, stratagem, fraud, deceit Mn. Kathās. (cf. योग-नन्द)
• undertaking, business, work RV. AV. TS.
• acquisition, gain, profit, wealth, property ib. Kauṡ. MBh.
• occasion, opportunity Kām. MārkP.
• any junction, union, combination, contact with (instr. with or without सह, or comp.). MBh. Kāv. &c. ( योगम् √ इ, to agree, consent, acquiesce in anythingR.)
• mixing of various materials, mixture MBh. R. VarBṛS.
• partaking of, possessing (instr. or comp.) Mn. R. Hariv.
• connection, relation ( योगात्, योगेन and योग-तस् ifc. in consequence of, on account of, by reason of, according to, through) KātyṠr. ṠvetUp. Mn. &c.
• putting together, arrangement, disposition, regular succession Kāṭh. S3rS.
• fitting together, fitness, propriety, suitability ( °गेन ind. and -तस् ind. suitably, fitly, duly, in the right manner) MBh. Kāv. &c.
• exertion, endeavour, zeal, diligence, industry, care, attention ( °योग-तस् ind. strenuously, assiduously ; पूर्णेन योगेन, with all one's powers, with overflowing zeal) Mn. MBh. &c.
• application or concentration of the thoughts, abstract contemplation, meditation, (esp.) self-concentration, abstract meditation and mental abstraction practised as a system (as taught by पतञ्जलि and called the योग philosophy ; it is the second of the two सांख्य systems, its chief aim being to teach the means by which the human spirit may attain complete union with ईश्वर or the Supreme Spirit ; in the practice of self-concentration it is closely connected with Buddhism) Up. MBh. Kāv. &c. (IW. 92)
• any simple act or rite conducive to योग or abstract meditation Sarvad.
• Yoga personified (as the son of धर्म and क्रिया) BhP.
• a follower of the योग system MBh. Ṡaṃk.
• (in सांख्य) the union of soul with matter (one of the 10 मूलिक-अर्थाs or radical facts) Tattvas.
• (with पाशुपतs) the union of the individual soul with the universal soul Kulârṇ.
• (with पाञ्चरात्रs) devotion, pious seeking after God Sarvad.
• (with जैनs) contact or mixing with the outer world ib.
• (in astron.) conjunction, lucky conjuncture Lāṭy. VarBṛS. MBh. &c.
• a constellation, asterism (these, with the moon, are called चान्द्र-योगाः and are 13 in number ; without the moon they are called ख-योगाः, or नाभस-योगाः)VarBṛS.
• the leading or principal star of a lunar asterism W.
• N. of a variable division of time (during which the joint motion in longitude of the sun and moon amounts to 13 degrees 20 minutes ; there are 27 suchयोगs beginning with विष्कम्भ and ending with वैधृति) ib.
• (in arithm.) addition, sum, total Sūryas. MBh.
• (in gram.) the connection of words together, syntactical dependence of a word, construction Nir. Suṡr. (ifc. = dependent on, ruled by Pāṇ. 2-2, 8 Vārtt. 1)
• a combined or concentrated grammatical rule or aphorism Pāṇ. Sch. Siddh. (cf. योग-विभाग)
• the connection of a word with its root, original or etymological meaning (as opp. to रूढि q.v.) Nir. Pratāp. KātyṠr. Sch.
• a violator of confidence, spy L

Mercy above Justice

महाभरत

Mahābharata

As retold by

Michael Dolan, B.V. Mahāyogi

When Kṛṣṇa mounted his chariot to return to Dwaraka, Uttara came running for his protection. And falling at the wheel of his chariot, Uttara begged for her life and the life of her child, saying, 

पाहि पाहि महायोगिन्देवदेव जगत्पते 

नान्यं त्वदभयं पश्ये यत्र मृत्युः परस्परम्

Shrimad Bhagavatam (1.8.9)

pahi pahi maha-yogin deva-deva jagat-pate 

nanyam tvad abhayam pasye atra mrityuh parasparam (1.8.9)

 “O Kṛṣṇa, protect me! You are the true Mahayogi, for you are the greatest of all those with mystic yoga power. You are the hope of the hopeless and the protector of the poor, the simple brahmaṇas and the earth itself. You alone can free us from fear in this world of darkness and duality.  Protect my unborn child who is the hope of our dynasty!”

And as she spoke a missile of great power, shining like the sun, fell from the heavens. The powerful mantra-guided weapon approached the place where Uttara knelt.  But Krishna had heard the prayer of Uttara.  And  seeing the missile flying straight for her, protected her with his yogic power. And by his divine miracle Kṛṣṇa caused her womb to be protected from this attack on her unborn child, Pariksit, the future ruler of India.

Meanwhile, the mighty Arjuna along with his brothers had rode hard to the place where Aśvattāmā  was hiding.   Aśvatthāmā was captured. The angry sons of Paṇḍu arrested him and dragged him like a beast from the forest. They took him, bound head and foot back to where their wife, the hot-blooded Draupadī was grieving for her slaiin children.

Mercy above Justice

DRAUPADĪ FORGIVES

द्रौपदी कृप

Draupadi had suffered insult at the hands of Duryodhana and company. And now her children and brother had been murdered in their sleep by the  vicious Aśvattāmā.  But war had tempered her hunger for revenge; Draupadī had seen enough blood. 

She had bathed her hair in the blood of the men who had insulted her and had tried to strip her naked in the crooked game of dice. She had seen death and destruction on the battlefield and now  the loss of her brother the warlike Dhristadyumna. 

Her father, and many royal uncles and noble cousins now lay dead. Draupadī had affection for Drona; he had been the childhood friend of her father Draupada. And seeing Asvatthama bound like an animal, she had no interest in watching him die.

 Draupadī had lost all interest in blood. “Mercy is above justice," she said, "Let him live.

Arjuna was surprised that Draupadi had such pity on this ruthless fiend. "Then what shall be his punishment?"

"Then cut that magic gem which is the source of his power from his forehead and exile him  if you must, but do not to kill him. Spare his life. He may someday regret what he has done. Until then,  he shall show by his grief and madness how bitter are the fruits of war." And turning to that shameful brahmana's son, Draupadi said,  "Repent your crimes, O ruthless Aśvatthāmā.” 

And showing him the respect due to a brahmaṇa, she asked her brothers to release him from his bonds.  Draupadi said, “His father was our master, he is a brahmaṇa.” She said “I cannot see more blood.I grieve for my brother and  my poor lost children. Let not Droṇa’s wife, Kripi, lament for her child Aśvatthāmā as I lament for mine. Her husband Droṇa still lives on in his likeness, her son. Please, let us not cause further grief, as we are righteous. As mercy is above justice, show him mercy. After all this bloodshed, let us begin anew. Now at last we have peace. Let us not begin the reign of peace with an act of revenge. Let not the wife of Droṇa cry like me."And finally, she appealed to Krishna.  Lord Kṛṣṇa, you give him justice or show him mercy as you please.”

Draupadi

महाभरत

Mahābharata

As retold by

Michael Dolan, B.V. Mahāyogi

 THE SONS OF DRAUPADĪ

The warriors sought in the dark for the avenging marauder. After Aśvatthāmā went the greatest remaining warriors of the Panchalas, headed by Yudhamanyu. Then out of the night rode the son of Drona, enraged, killing all in his path. The Panchalas gave battle in close combat,  but Aśvatthāmā swung mace and sword left and right, killing many. Finally he drew the terrible Rudraksha weapon given him by Shiva.  In this way he slew thousands.

Ashvatthama rampaged through the night until he reached the camp of the Pandavas.
Alighting from his horse well-armed with sharpened sword, he  crept into the quarters where the sons of Draupadī lay sleeping.

And seeing the five sons of Draupadī sleeping, that fiend blind with rage killed them ruthlessly, believing them to be his sworn enemies, the five Paṇḍavas: Yudhiṣthira, Arjuna, Bhīma, Nakula and Sahadeva.

The Pandavas and Draupadi with a small dog. Traditional Indian Painting

In his rage he mistook the sons of Draupadī as his enemies and killed them. And so it was that after the greatest of all battles had finished, as Duryodhana lay dying, the son of Droṇa beheaded the sleeping children of Draupadī.

In the morning, the news reached the Pandavas themselves. After Dristradyumna, son of Drupada had been murdered by Ashvatthama, the very sons of Draupadi were slain in their sleep. Her children, murdered by the cruel and vicious Aśvatthāmā lay dead with their uncles and grandfathers.

With this, the fire-born Draupadī wept.  Arjuna swore, “O fair lady, dry your tears. I shall bring you the head of Aśvatthāmā . And when we bury our sons at last you shall take your bath standing on his head”.

Arjuna and his brothers set out after Aśvattāmā. There was a great duel fought between the Paṇḍavas and Aśvattāmā. Faced with superior force, Aśvattāmā ran like a dog from the field of battle  to lick his wounds and plot his revenge on the  Paṇḍavas.

The allies of the Kauravas were dead. Some had fled the field. Aśvattāmā alone could avenge the death of his father, the great Droṇacharya. He hid for a while and planned his final attack while the women mourned their dead.

The Paṇḍavas returned to camp. The sad-eyed ladies carried the holy water of the Ganges to the ashes of their fallen heroes. They began the funeral ceremonies and wept.

As the ashes of the dead swirled into the winds of time, the souls of great heroes of war departed this world for heavenly planets and beyond. The war had devastated the ranks of the great armies that had overbudened the world with their military might. At the cost of great blood, peace was at hand. With the reign of Arjuna’s grandson, Pariksit, the world would know peace for generations.

The blood of battle was washed clean by the waters of the sacred river.  The sky was clear of smoke.  Widows dried their tears and prepared for a new life with their children in hopes of peace.

And at that time, with the fires of war extinguished, with peace at hand, a small group of friends gathered as the lotus-eyed Kṛṣṇa mounted his chariot and prepared his horses for their journey home for Dwaraka.

He lashed the horses firmly to their yoke, made ready his chariot and bade farewell to his friends and allies - the Paṇḍavas.  He said farewell to all the queens and ladies there present, especially Draupadī, the dark-skinned queen of Yudhiṣthira.  At this the noble Paṇḍavas once again shed tears  at the departure of their friend, ally and worshipful Lord Kṛṣṇa.

Aśvattāmā’s Last Weapon
अश्वत्तामा अस्त्र

But just as peace was upon the land, from his hiding place in the forest where he had worshiped his god Shiva for a fortnight,  the forlorn Aśvattāmā, his horses exhausted, his eyes burning with envy, decided to cast the ultimate weapon.


He drew a blade of holy kusha grass from the earth. Then, focusing his yogic power, this brahmanas son recited the ancient mantras he had learned from Drona,  military guru of the Kaurava armies.  And repeating those mantras with deep intent, he wove a spell and cursed that blade of grass, imbuing it with mystic power. Drawing upon the ancient Vedic science of sound, Ashvatthama conjured the power within the very atoms of the kusha straw. And when he had finished, his brahmastra weapon was ready.

And fixing the cursed blade of straw on a finely pointed shaft, Asvatthama set the arrow on his bow, aimed into the sky and with all the brahminical power he had left directed his weapon at the very womb of Uttara, the wife of Arjuna’s son Abhīmanyu.


Now this daughter-in-law of Arjuna held within her womb the future of the Paṇḍava dynasty, the great Maharaja Parikṣit, father of Janamejaya. And it was against Parikṣit that the weapon of Aśvattāmā was hurled, to destroy the heir of Yudhiṣthira, and thwart the peace of India.

Now, when Kṛṣṇa mounted his chariot to return to Dwaraka, that lady came running for his protection. And falling at the wheel of his chariot, Uttara begged for her life and the life of her child, saying, “O Kṛṣṇa, protect me! You who are the hope of the hopeless and the protector of the poor, the simple brahmaṇas and the earth itself. Protect my unborn child who is the hope of our dynasty!”