A Yogi Must Certainly Be a Theist
We have already discussed yoga and the real meaning of yoga. You cannot make a person a yogi just by teaching them a few ásanas. Yoga means Saḿyogo yoga ityukto jiivátma Paramátmanah. The fundamental goal of yoga is the union of jiivátmá [unit consciousness] and Paramátmá [Supreme Consciousness]. It is the supreme unification of these two entities, and as a result the jiivátmá ceases to have a separate identity. The yoga [unification] effected by mixing sugar and salt is not the spiritual yoga. But if a sweet drink is made by mixing sugar and water, so that they become one, this is similar to spiritual yoga. In the sweet drink, one does not find the separate existence of sugar. This is not merely addition, it is unification.
In this context, one has to remember the fact that yoga occurs between jiivátmá and Paramátmá. That means, yoga is meant for theists and not for atheists. Yoga is not for people who perform worldly actions under the influence of atheism. Whatever deeds, small or big, good or bad, personal or social or national, are done by an atheist, their philosophy of life is based on atheism. That person cannot pursue the path of yoga. According to the aphorism Saḿyogo yoga ityukto jiivátmá Paramátmanah, one has to accept the reality of jiivátmá and Paramátmá. So the fact is that yoga sádhaná [yoga practice] is possible only for theists.
Who is a theist? In ancient days, an ástika [theist] was considered to be a person who acknowledged the reality of jiivátmá, Paramátmá and the Vedas. Subsequently in the Buddhist age, the word ástika underwent a change of meaning. According to the changed meaning, ástika came to be considered as one who accepts the reality of any one of the three, that is, jiivátmá, Paramátmá or the Vedas. Veda means “valid knowledge or real knowledge”. Veda does not stand for a particular book. Veda means the highest knowledge, spiritual knowledge. This is the real meaning of veda. Suppose somewhere there are detailed instructions about how to steal or commit burglary. This is also a kind of knowledge. But such kinds of knowledge cannot be termed veda. Spiritual knowledge is the prime necessity, and I would say that from this perspective [that is, if we define veda in this way] that one who accepts the reality of jiivátmá, Paramátmá and the Vedas is a theist.
This is the correct explanation of the word yoga. The change in meaning that occurred in the Buddhist age was not at all helpful. How can spiritual progress be possible for one who accepts jiivátmá but does not accept Paramátmá or the Vedas? In which direction then should the jiivátmá move? In order to advance spiritually, in which direction should the jiivátmá move? What will happen if the person does not think about Paramátmá? Likewise, if a person accepts Paramátmá but not jiivátmá, the individualʼs existence will be in danger. And where there is no jiiva [unit self], even to talk about progress will be irrelevant. So a yogi has also to accept the reality of jiivátmá. And who will do the actual work of making the connection between jiivátmá and Paramátmá? This is the role of spiritual knowledge. So one is compelled to accept that spiritual knowledge has a role to play. Without spiritual knowledge how can a person move ahead, how can a jiivátmá progress towards Paramátmá? So a theist is one who accepts jiivátmá, Paramátmá and veda. Here veda means “spiritual knowledge”, not pouring ghee as an oblation into the fire. Here veda signifies “knowledge about the process that helps the jiivátmá to move towards Paramátmá”. So a yogi has to be a theist. If someone says, “I am a yogi but an atheist, I do not believe in scriptures and texts,” then you will say – “No sir, you are not a yogi. You are committing hypocrisy in the name of yoga.” You should be careful about the frequent misuse of the word “yoga” nowadays.
In this connection you should remember one thing. In the Sanskrit language, the verbs yuiṋj and yuj do not have identical meanings. Yuj means “to add”, while yuiṋj means “to unify, to become one without any difference”. [In the same way,] jiivátmá and Paramátmá become one. The jiivátmá no longer has any separate identity. It has merged itself in Paramátmá. Brahmavid brahmaeva bhavati – “One who knows Paramátmá becomes Paramátmá Himself.” He no longer has any separate existence. In the spiritual domain, yoga is used in this sense (in the sense of “unification” and not in the sense of “addition”). You should remember that maybe one has learnt a few ásanas such as shiirśásańa, sarváuṋgásana, pashcimottanásana, and so on, but does one thus become a yogi? It does not happen like this. It is not so easy to become a yogi.
Just as people have an existence in the physical sphere, they have an existence in the psychic sphere too. In the physical sphere they have their quinquelemental body. In the psychic plane they have their mind, and in the spiritual plane, they have their átmá [soul]. A person may develop the quinquelemental body with a few exercises, but that will not make him or her a yogi. Progress in the physical sphere cannot lead to unification with Paramátmá. Similarly, a person tries to expand their mind through progress in the psychic sphere. One may come closer to Paramátmá, and even envision the possibility of merging in Paramátmá, but in spite of this, the mind functions within a fixed periphery. People operate in the world within the confines of a limited circumference. Because of this, they cannot completely merge in Parama Puruśa. There is a bondage, a boundary, around the mind. So, a yogi has to expand his or her mind and remove the bondage. This bondage is the bondage of Máyá. One can become a yogi only when this bondage is removed. Only then will human mind and Cosmic Mind become one.
What is the method to remove such a bondage? If one says, “O Mahámáyá, please leave my mind of your own accord so that I can become one with Paramátmá,” will Mahámáyá do it so easily? No, She will not do any such thing, because the function of Mahámáyá is to keep the jiiva in bondage. If a person declares war against Mahámáyá and Mahámáyá gets vanquished in the battle, then the person may become one with Paramátmá. But the problem is – human beings are small creatures, their capacity is very limited. How can human beings, with their limited capacity, wage a war against Máyá, who is infinitely powerful? You must have noticed that human beings have so many weaknesses, so many inadequacies. So Bhagaván Krśńa has said
Mámeva ye prapadyante Máyámetáḿ taranti te.
This Máyaʼ, though a tremendous power, is My power. It is not at all easy to wage war against Máyá. What is the way out? Only one who takes shelter in Paramátmá can escape from the clutches of Máyá. So the first and last thing is complete surrender.
Published in: Yoga Sádhaná
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