Page 459 - Complete Works of Dr. KCV Volume 1
P. 459

 world from ungodly things and links it with godly worship, whereas Jnana yoga helps the detachment of the mind from the objects of the outer world which are in constant flux and fix it on the permanent self within or God. These are helpful aids or means to control the manas in the first instance and as such may be said to occupy the same place as the Yama and Niyama of the Astanga Yoga.
It is only when the goal is union with God and God alone is being sought that one even bye-passes the control of the mind. Perhaps one even gets behind the mind and mind becomes a veritable disturbance.
In earlier forms of the three yogas mentioned above, the purpose of yoga was union with the Ultimate Reality or God or Self. Karma meant the sacrificial activities as prescribed in the srutis. Jnana meant sruti-jnana and bhakti meant the devotional attitude that arises out of the sruti-janya-jnana. But the modern versions of these three yogas has almost made them man oriented and reason directed. All anubhava is restricted to anumana. Service of man is said to be karma yoga, and that of course leads to jnana which is social knowledge, and devotion also becomes worship of man, as he is and perhaps as he ought to be.
This basic man centredness of yoga has made yogas meaningless even when the expounding of the scriptures slants towards sruti, mula-karma, sruti-janya-jnana and Brahma-bhakti-bhava.
In this later development however an attempt had been made to make yoga a means of practice for the ordinary man but in the process as we can see the basic goal of union with Reality has been either lost sight of or deliberately dropped from view.
The basic fact is that man is endowed with Manas. Taking it in the comprehensive way, it could be said to include the mental processes of intellect, sensation, affection, desire and emotion. As psychologists know these have quite a variety of modifications, pure and impure. As recognised by Indian psychology of Nature, there are sattvika or harmonious or synthetic manifestations, as well as extremely active and forceful and equally extreme indolence and inert and perverse manifestations known as rajasic and tamasic forms of force.





























































































   457   458   459   460   461