Arvind Ki Yoga Sadhna

Here's a comprehensive summary in English of the Jain text "Arvind ki Yoga Sadhna" by Kanhailal Rajpurohit:

The text "Arvind ki Yoga Sadhna" by Kanhailal Rajpurohit explores the profound and unique yoga sadhana (spiritual practice) of Sri Aurobindo. It highlights that Aurobindo's practice, undertaken in isolation in Pondicherry for forty years, was not aimed at individual liberation in a narrow sense, but at transforming the mortal world by infusing it with divine consciousness. The goal was to elevate human life, which is often characterized by ignorance, inertia, and ego, to a higher spiritual plane. Aurobindo's sadhana is described as unparalleled in its nature, method, and ultimate aim.

The author emphasizes that Aurobindo's aspiration was immense, encompassing the destiny of the entire human society. This is vividly illustrated by the words of R.R. Diwakar, a scholar of Aurobindo's yoga, who compares Aurobindo to a poet creating an epic of human consciousness, a painter using the entire universe as a canvas, and an architect building a temple for humanity's divine ideal.

Understanding Yoga: The text delves into the meaning of "Yoga" derived from the Sanskrit root 'yuj', meaning to unite or become one. Yoga is presented as a process and a technique that facilitates the union of the individual soul (jivatma) with the universal soul (Vishwatma). It traces the historical use of yoga in India, from its mention in the Rigveda and Upanishads, as a means of concentrating and controlling the mind and consciousness, acquiring mystical powers, and achieving the highest spiritual attainment. Yoga is described as both a science and an art, exploring the nature of human instruments of thought and experience, and providing practical methods for controlling the mind, detaching it from ego, and facilitating its union with the soul of pure existence. The ultimate goal of all yogic paths is the continuous experience of bliss through oneness with Brahman or the Supreme Soul.

Sri Aurobindo's Yoga: Aurobindo's yoga began with pranayama (breath control) and progressed as Rajayoga. It later evolved into "Purna Yoga" (Integral Yoga) after his extensive experiences and synthesis of all yogic methods. Aurobindo believed that life itself is yoga, and his own life was a testament to this. His sadhana, while perfected in Pondicherry, began immediately after his arrival in India. His experiences of immense mental peace at Apollo Bunder, his practice with Lele, his sadhana in Alipur jail, and his visions of Vedic deities are considered precursors to his Purna Yoga. The text acknowledges the difficulty in interpreting Aurobindo's sadhana, comparing it to the complexity of explaining Einstein's theory of relativity.

Sadhana Without a Guru: A significant aspect of Aurobindo's sadhana was that he did not have a guru in the conventional sense. He himself stated that an inner inspiration guided his practice, with Lele offering some assistance at a critical juncture. Upon arriving in Pondicherry, he received his spiritual program from within.

The Grand Objective of Aurobindo's Sadhana: Aurobindo's primary objective was the complete transformation of human life and the establishment of the "Supramental" (Atimanasika) consciousness on Earth. His concern was not just individual liberation but the liberation and evolution of the entire humanity. His yoga differs from ancient paths like Bhakti Yoga, Jnana Yoga, and Karma Yoga by aiming to bring down the Supramental consciousness, which is beyond the mind, to transform human physical, vital, and mental sheaths. He emphasized that his yoga encompassed all levels of existence, from the material to the subtle consciousness. Jean Herbert noted that Aurobindo did not neglect any aspect of life, believing that the divine power must descend to the lowest levels for complete spiritual transformation.

Life-Affirming Sadhana: Aurobindo's sadhana was deeply rooted in life, considering yoga detached from life to be meaningless. His yoga aimed to transform life into a divine instrument for divine work. This involved achieving divine consciousness, its acceptance by human consciousness, and aligning oneself as a perfect instrument for divine will and action. While many spiritual seekers remain detached from worldly affairs, Aurobindo's inner being was directed towards the divine transformation of the material world. He approached this process with the dedication of a scientist, the vision of a philosopher, the imagination of a poet, and the tireless labor of a skilled worker. He sought to transform life within life.

Necessary Qualifications for Sadhana: Aurobindo's yoga requires a healthy mind, a powerful vital, and a strong physical personality. It is not for those with weak intellects or those seeking an easy path. He emphasized the necessity of complete mental balance, as the opening to higher consciousness also brings the possibility of vital forces entering. He advocated for a critical and alert mind, capable of dissecting facades and questioning conventional wisdom, as essential for the pursuit of truth.

Rejection of Emotionalism: Aurobindo strongly opposed excessive emotionalism, particularly as seen in some forms of Vaishnava sadhana, because it could unbalance the mind. He warned against the danger of awakened emotions running wild.

Nature of Aurobindo's Sadhana: Information about Aurobindo's sadhana comes from his own scattered remarks and other sources, revealing its general direction, the stages he passed through, his refinements, and the difficult and often painful situations he encountered.

A Novel Method of Exploring the Unknown: Aurobindo viewed yoga sadhana as a grand adventure and an experiment with one's entire being. He created new foundations for this exploration, venturing into uncharted spiritual territories without a guru and overcoming perilous paths. He believed in complete surrender and a fervent aspiration for divine realization.

The First Step: Stillness and Peace of the Mind: Aurobindo asserted that any yogic practice is impossible until the human mind is still and peaceful. This peace can be achieved either by actively emptying the mind or by becoming a silent witness to its activities. He stated that the fundamental substance of mental being is inherently calm, untouched by mental agitations. He described the mind's core as being made of an element of eternal and imperishable peace. He acknowledged that achieving this peace requires continuous effort, as people are often accustomed to an agitated life. This peace needs to descend to the vital and physical levels to permeate the entire being.

The Meaning of Emptiness: The emptiness of the mind, in Aurobindo's view, is not voidness but stillness and peace. Stillness does not mean inactivity but the attainment of a greater consciousness. He stressed that action is not to be abandoned; its test lies in activity. His yoga, unlike older traditions that advocate renouncing action, aims to reach the Divine and bring that perfection into life.

The Opening of the Psychic Being: Prayer, aspiration, devotion, love, and surrender are key elements in this initial stage. It also involves rejecting all that obstructs the sadhana, with ego being the primary obstacle. The second stage involves concentration in the mind, which then shifts to a focus above the head. This is followed by the descent of peace and power, leading to the awakening of the psychic being, which Aurobindo describes as a divine ray or light. The emergence of the psychic being leads to the destruction of the intellectual ego, transforming the mind into a mere instrument for expressing divine truth. Since Aurobindo's yoga is dedicated to the Supreme Being and not personal liberation, the surrender of ego is a fundamental requirement.

Unveiling the Psychic Being: The unveiling of the psychic being, hidden behind a veil in the heart, occurs when vital and mental disturbances cease, ego is dissolved, and the individual bows before the Supreme Consciousness. The first sign of this awakening is joy—a calm, deep, selfless joy. This awakening is often difficult to grasp as it diminishes with worldly experiences and conditioning.

Union with the Divine Light: The "opening" that facilitates the unveiling of the psychic being primarily connects the individual to a personal God and brings divinity within. The opening of the center above the head connects directly to the Absolute Divine, giving birth to divine consciousness within, referred to as spiritual birth. The development of sadhana is proportional to the increase of love and devotion, as transformation signifies greater contact and communion with divine consciousness.

Immediate and Ultimate Goals: Aurobindo's immediate goal was the direct and unifying experience of the Supreme Being, which required ethical development and control of desires. His ultimate aim was the direct knowledge of the true self, distinct from sensations and thoughts, and its union with the self-luminous, self-seated, superconscious universal Truth. He believed this pursuit should be driven by the soul's genuine quest, not by disappointment in material life.

Transformation of Life and Being: Aurobindo believed that the natural evolution of human consciousness is towards this state. However, he considered it not the ultimate stage but a means to act as an instrument of the Divine. His active political life did not hinder his spiritual sadhana, which continued moment by moment. The objective was not heaven or nirvana, but the transformation of life and being as a primary aim.

Sadhana: A Divine and Grand Struggle: The quest in this sadhana is not for personal attainment of God-realization for individual benefit, but for the descent of a power of consciousness that is not yet organized or active in earthly nature. The true nature of this grand vision is that of a human soul striving for truth, evolving into a heroic figure battling opposing forces to pave the way for humanity. His sadhana was focused on ensuring the path for future generations for the victory of supramental consciousness over mind, life, and matter.

The Concept of the Supramental: Understanding the concept of the Supramental is crucial to grasping the uniqueness of Aurobindo's yoga. He rejected the notion that the human mind is the highest form of existence. According to him, there is a necessary link between the Absolute (Brahman) and ordinary consciousness, which is the Supramental. Only through the Supramental can the mind ascend to Brahman and Brahman descend to the mind. The Supramental expands without dividing the three aspects of Brahman and is creative. It is the consciousness that expresses God, is born of God, and partakes of His nature.

Supramental Realization: True knowledge begins at the Supramental level. Aurobindo explained that one must first receive spiritual experiences on the mental plane, filling the mind with spiritual essence and light. Then, one must rise to the Supramental, as it is impossible to know the world's remaining mysteries without ascending. In the Supramental, the ignorance of the duality between soul and world, spirit and life, is destroyed. The world is seen not as illusion but as the eternal play of God and the constant evolution of the soul. In this state, it becomes possible to know God completely, as described in the Gita as "samagra mam jnatum." The five planes of the soul are the physical, vital, mental, intellectual, and blissful. The higher one rises, the closer one gets to the ultimate achievement of human spiritual development. Ascending to the Supramental makes it easy to rise into bliss, establishing a stable state of unbroken, infinite joy, not just in the timeless Absolute, but in the body, life, and world. The manifestation of the whole being, consciousness, and bliss in life is the fundamental principle of his yoga.

The Difficulty of Reaching the Supramental: While Aurobindo places great importance on the Supramental for experiencing the consciousness of Brahman, he acknowledges its difficult attainment. He explains that after fifteen years, he was still working to draw all lower faculties into the lower levels of the three mental planes. When this is achieved, he believes he will help others attain the Supramental with less effort, marking the beginning of his real work. He remains patient, believing that everything happens at God's appointed time and not through the impetuous action of the ego.

True Completeness: The sadhana method developed by Aurobindo for the divine transformation of earthly life is indeed called "Purna Yoga" (Integral Yoga). It is complete not only in its comprehensive and expansive nature but also in its synthesis of the most dynamic and lasting aspects of yoga and other spiritual practices. It emphasizes the spiritual aspect while minimizing esoteric and other elements, presenting them in modern terminology for better understanding. Crucially, this yoga aims to be a means for achieving a social purpose, not in a narrow sense, but in the broader sense of the divinization of all humanity. His unique achievement lies in creating a complete and comprehensive system while others were content with general discussions of worldviews. He sought to answer traditional philosophical questions, explaining "why" and "how," the existence of sin and suffering, the sources and types of human knowledge, and the nature of values. His focus is not on our heritage or present state but on what we are yet to become, conveying a message of immense optimism. He does not accept escapism and renunciation as signs of spiritual progress. Rising above all narrowness in the name of so-called spirituality, Mahayogi Sri Aurobindo worked to create a global society where the ideal of human unity could be fully realized. Such a society, with the descent of divine consciousness, would eliminate tendencies that create tension and discord, fostering unshakable peace and the meaningfulness of life.