yogis, different types of

 
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The followers of the Patanjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him, and thus their position is even more abominable than that of those who want to merge into the Lord's effulgence. These yogis meditate on the four-handed Visnu form of the Lord in order to merge into His body. The Patanjali system describes the form of the Lord as klesa-karma-vipakasayair aparamrstaḥ purusa-visesa isvaraḥ: "The Supreme Personality of Godhead is a person who does not partake of a miserable material life." The yogis accept the eternity of the Supreme Person in their mantra, sa pūrvesam api guruḥ kalanavac chedat: "Such a person is always supreme and is not influenced by the element of time." The followers of the Patanjali system therefore accept the eternity of the Supreme Personality of Godhead, yet, according to them: purusartha-sūnyanam pratiprasavaḥ kaivalyam svarūpa-pratistha va citi-saktir iti. They believe that in the perfectional stage, the conception of purusa is vanquished. According to their description: citi-saktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal. In the beginning, these yogis accept the Supreme Personality of Godhead, but they ultimately give up this idea in order to become impersonal. They are most unfortunate because although they have a personal conception of the Absolute Truth, they neglect to render devotional service to the Lord and thus they fall down again into the material world. This is supported by the Srimad-Bhagavatam (10.2.32). Aruhya-krcchrena param padam tataḥ patanty adho 'nadrta-yusmad-ahghrayaḥ: due to neglecting the lotus feet of the Lord, these yogis again fall down into the material existence (patanty adhaḥ). Consequently this path of yoga is more abominable than the impersonalists' path. This conclusion is also supported by Lord Kapiladeva in the following verse from Srimad-Bhagavatam (3.29.13).    (More...)
The mystic who worships the Supersoul within himself is also called Atmarama. Such Atmarama yogis are of two kinds: the one is called Sagarbha, the other is called Nigarbha. In Srimad Bhagwatam it is stated, in the Second Canto, Second Chapter [8]: "Some of the yogis meditate within the heart on the localized situation of Vishnu, Who is four-handed with four symbols: the conch shell, the wheel, the club and the lotus." The yogi who thinks of the four-handed Vishnu becomes developed in devotional ecstasy, and attains the different symptoms of that position. Sometimes he cries, sometimes he feels separation. In this way he becomes merged in transcendental bliss. So, as a result of such transcendental bliss, he is practically entrapped like a fish.    (More...)
Such Sagarbha and Nigarbha yogis can be divided into three: the beginner, the person who is already on the ascendent, and he who has already achieved a perfection. In the Bhagavad Gita they have been described in the Sixth Chapter as follows: Persons who are trying to ascend on the path of the mystic Yoga system are called Aruruksha. In Aruruksha Yoga there are different kinds of sitting postures and there is concentration of the mind. For one who is already ascended on the path of Yoga, meditation and detachment are the causes. And when one has no attachment for working in the matter of sense gratification, then gradually he becomes free, and becomes situated in ecstasy and is called Yoga Rudha. Such mystic yogis, if they in some way or other come in contact with a saintly person, also are converted to become devotees of Krishna.    (More...)
In meditation, there are two systems of yoga, namely aṣṭāṅga-yoga and sāṅkhya-yoga.
In meditation, there are two systems of yoga, namely astahga-yoga and sahkhya-yoga. Astahga-yoga is practice in concentrating the mind, releasing oneself from all engagements by the regulative processes of meditation, concentration, sitting posture, blocking the movements of the internal circulation of air, etc. Sahkhya-yoga is meant for elucidating the truth from ephemerals. But ultimately both the systems are meant for realizing the impersonal Brahman, which is but a partial representation of Narayana, the Personality of Godhead. As we have explained before, the impersonal Brahman effulgence is only a part of the Personality of Godhead. Impersonal Brahman is situated on the person of the Supreme Personality of Godhead, and as such, Brahman is the glorification of the Personality of the Godhead. This is confirmed both in the Bhagavad-gita and in the Matsya Purana. Gati means ultimate destination, or the last word in liberation. To be one with the impersonal brahmajyoti is not ultimate liberation, but superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuntha sky. Therefore the conclusion is that Narayana, or the Personality of Godhead, is the ultimate destination for all kinds of yoga systems as well as all kinds of liberation.    (More...)
The Lord explained two kinds of procedures-namely sāṅkhya-yoga and karma-yoga, or buddhi-yoga.
The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.    (More...)
In the Second Chapter, verse 39, the Lord explained two kinds of procedures-namely sahkhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sahkhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Krsna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krsna consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse-that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krsna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependant, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krsna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krsna consciousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krsna consciousness; and the other process is directly connecting with everything in Krsna consciousness. Of these two, the path of Krsna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krsna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.    (More...)

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