Maharshi Arvind Ki Sarvang Yoga Sadhna - Book Summary

This document is a chapter from a book, likely titled "Maharshi Arvind ki Sarvang yoga Sadhna" by Brajnarayan Sharma. It provides a comprehensive overview and analysis of various Indian yogic and spiritual practices, culminating in an explanation of Maharshi Aurobindo's "Sarvang Yoga" or "Integral Yoga."

Here's a summary of the key points discussed in the text:

I. Introduction to Yoga and Sadhana:

The Goal: The ultimate aim of all Indian philosophical and religious traditions is the realization of the Self (Atman). Yoga Sadhana is presented as an unparalleled path to achieving this.
The Upanishadic View: The text begins by quoting the Mundaka Upanishad, emphasizing that the Self cannot be attained through mere discourse, intellect, extensive learning, or weakness. Strength is crucial.
Rich Yogic Heritage: Maharshi Aurobindo had a vast heritage of yogic practices to draw from, including:
- Hatha Yoga
- Raja Yoga
- The threefold paths of Jnana, Bhakti, and Karma Yoga
- Tantra Sadhana (Shaiva, Shakta, Vaishnava, Ganapatya, Saura, etc.)
- Jain Sadhana
- Buddhist Sadhana
Defining 'Yoga' and 'Sadhana':
- Yoga: Derived from "Yujir Yoge" (union) and "Yuj Samadhau" (concentration/meditation). The text notes that Maharshi Patanjali primarily used "Yoga" in the sense of Samadhi, as evidenced by the Yoga Sutras and commentaries. It also discusses the critique of the "union" meaning and the concept of "Chitta Vritti Nirodha" (cessation of mental modifications) as the core of Yoga.
- Sadhana: Defined as the physical, mental, and spiritual effort or preparation by which the individual soul progressively uplifts itself to realize its true nature.
Krishna's View of Yoga: Lord Krishna in the Bhagavad Gita defines Yoga as "skill in actions" (Karma Yoga) and "equanimity" (Sameness of mind in dualities like pleasure/pain, gain/loss, etc.). This equanimity is considered universally accepted across yogic practices.

II. Maharshi Aurobindo's Sarvang Yoga (Integral Yoga):

Holistic Approach: Aurobindo's system is termed "Sarvang Yoga" or "Purna Yoga" (Integral Yoga). Unlike other yogas that focus on a single aspect, Integral Yoga aims to develop and transform all parts of the being.
Addressing the Limitations of Other Yogas:
- Most yogic systems focus on one limb, neglecting or subordinating others.
- They often aim for ascent but not the descent of the Divine.
- Hatha Yoga: Focuses on the body and vital force (Prana), aiming for physical strength, health, and mastery over the body. It establishes its foundation on the Anna-maya (food) and Prana-maya (life-force) sheaths. Its goals are control over breath, purification of nadis, and eventually, the awakening of Kundalini. While achieving physical perfection and siddhis (supernatural powers), it can be extremely arduous, solitary, and the resulting powers might not be used for the greater good.
- Raja Yoga: Focuses on the mind, aiming to control mental modifications (Chitta Vritti Nirodha). It involves Ashtanga Yoga (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi). It offers "Swarajya Siddhi" (self-rule) and "Samrajya Siddhi" (empire-rule). However, it can lead to detachment from the waking state and a disregard for worldly accomplishments and siddhis.
- Jnana, Bhakti, and Karma Yoga: These paths are discussed as focusing on knowledge, devotion, and action respectively. While effective, they tend to be one-sided, emphasizing one aspect of human personality over others. Jnana Yoga can lead to spiritual pride, Bhakti Yoga to dependence on the divine as a master-servant, and Karma Yoga to entanglement in rituals.
- Tantra Yoga: Mentioned as a system that attempts to harmonize various aspects, but some of its practices (like Vamamarga) were prone to misuse and deviation.
- Jain Sadhana: Characterized by extreme austerity and meditation, focusing on shedding karmic impurities and ascending through spiritual stages. It emphasizes purity and penance.
- Buddhist Sadhana: Primarily emphasizes morality (Shila) and meditation, with Mahayana focusing on compassion and the welfare of all beings.
Aurobindo's Innovation: Aurobindo's Integral Yoga seeks to transform and integrate all aspects of human existence – the physical, vital, mental, and spiritual – making the individual a fit vessel for the Divine descent. No part of the being is left behind; rather, each part is perfected.
The Two Ends of Existence: The text highlights the perceived separation of material existence (inert matter) and conscious spiritual existence (Atman). Aurobindo bridges this gap by emphasizing the harmonious development and transformation of both.
The Three Levels of Being:
1. Body and Life-force (Prana): The first level, equivalent to "Pashu Bhava" (animal state).
2. Mind (Manas, Buddhi): The second level, "Manushya Bhava" (human state).
3. Spirit (Atman): The third and highest level, "Divya Bhava" (divine state), leading to "Siddha Bhava" or "Bhagavata Bhava."
Ascent and Descent: Aurobindo's philosophy is characterized by both the ascent of the individual soul from the lower states to the higher spiritual states and the descent of the Divine grace and consciousness into the being.
The Chaitanya Purusha (Psyche): This is the inner soul or spirit, distinct from mind and life-force. It acts as the guide and bearer of the spiritual journey, turning the entire being towards truth and the Divine.
The Three Transformations:
1. First Transformation: The physical consciousness is influenced by the Chaitanya Purusha, leading to changes in physical and vital realms.
2. Second Transformation: The realization of the One Soul, Brahman, or God. The Divine consciousness descends and establishes itself in the ordinary consciousness.
3. Third Transformation: The spiritual consciousness ascends through various levels of being (physical, vital, mental, overmental) towards the planes of Knowledge and Bliss, leading to the transformation of nature from ignorance to true knowledge and from knowledge to bliss.
The Seven-Point Developmental Scheme: Mentioned as a framework for these transformations, detailed in "The Life Divine" and practically applied in "The Synthesis of Yoga."
The Centers of Being: The text discusses the physical, vital, and mental centers within the human being and their corresponding desires (desire for enjoyment, desire for action, desire for knowledge).
The 'I' or 'Aham': The Self-awareness is crucial. The challenge is that the ego (aham) often obscures the true Self. Stability and stillness of mental modifications are essential to realize the true 'I'.
The Goal of Transformation: The ultimate aim is not just to transcend the lower levels but to transform them, bringing the Divine consciousness into the material world.
Overcoming Obstacles:
- Ascent Obstacle: Becoming attached to higher states and looking down upon the lower, abandoned realms.
- Descent Obstacle: Trying to bring down the Divine without adequately transforming the lower nature.
Key Methods: Concentration (Ekagrata) and Renunciation (Vairagya) are presented as essential steps in Aurobindo's path. Concentration helps in achieving deep meditation, while Vairagya purifies the being, removing impurities from the body, vital, and mind.
No Loss of Self: Through this process, the Sadhaka doesn't lose anything but becomes a true member of the Divine presence, integrating all aspects of their being.

III. Critique of Modern Misinterpretations of Yoga:

The text criticizes the modern commercialization of yoga, where it's reduced to mere physical exercise, a cure for diseases, or a means for Westerners to amass wealth. Aurobindo's work is presented as a counter-movement to reclaim the true essence of yoga.

In essence, the document argues that while various yogic traditions have offered paths to spiritual realization, Maharshi Aurobindo's Integral Yoga provides a comprehensive, holistic, and transformative approach that seeks to bring about the Divine in the entirety of human existence, bridging the gap between the material and the spiritual. It's a path of gradual transformation and integration, not just transcendence.