God in Hinduism
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Sankhya and Yog schools, Patanjali and Upanishads
Ashok Vohra, June 28, 2022: The Times of India
The only difference between the Sankhya school and the Yog school is that the former comprises theoretical knowledge and the latter is a spiritual practice. However, the two differ in their conception of God. Though the Sankhya school does not argue for the non-existence of God, it regards God as an unnecessary postulate. Yog, on the other hand, believes that God exists and is the highest self.
The conception of God in yog is radically different from Upanishads. In Upanishads, God is the supreme ruler of the universe, in the sense that He is its creator, sustainer and annihilator. Patanjali does not regard God as Creator God. He names his God Ishwar. Patanjali introduces the concept of God – Ishwar for the first time in Yoga Sutra 1. 24. He describes Ishwar as ‘a special kind of Being, untouched by ignorance and the products of ignorance, not subject to karmas or samskaras or the results of action. ’ He is unaffected by the kleshas – taints of affliction: avidya, ignorance; ahamkar, egoism; raga and dvesha – attractions and repulsions, as well as the fear of death.
Patanjali disagrees with Advait Vedantic theory that when a man is liberated, he becomes one with Brahmn. Patanjali upholds that man can only attain refuge in Him but can never become one with Him. Ishwar aims to bestow grace on living beings, by teaching them knowledge and dharma, righteousness. As a result of devotion to God, one achieves perfect samadhi.
Patanjali does not assign any specific name or ascribe any particular form to Ishwar. Patanjali’s Ishwar can be compared with a screen on which any name and form can be projected. Whatever qualities, names and forms the devotee perceives in Ishwar, is Ishwar itself. That is how even one’s Guru becomes Ishwar.
Ishwar has infinite aspects, and hence there are innumerable ways to approach Him. Patanjali upholds that depending on his nature and preferences, once the aspirant has chosen the ideal name and form of Ishwar, and the way of worshipping Him, he must hold to it. The devotee, rather than offering prayers to the chosen deity, meditates on Him. Elaborating the difference between the two, Patanjali says, ‘When you pray you have to believe in someone who is listening to your prayer. When you meditate, you meditate alone. In prayer, the other is required; in meditation, you alone are enough. ’
The advantage of Patanjali’s notion of Ishwar over Brahmn of Advait Vedanta is that we cannot even imagine Brahmn, let alone know Him, ‘until the moment of our liberation, but we can imagine Ishwar, according to our nature, for Ishwar has attributes which our intellect can recognise’.
Yog is a perfect science. It does not teach us to believe; it teaches us to know. It does not say ‘Become blind followers’; it says, ‘Open your eyes’ and enumerates the procedure to open our eyes.
Yog does not teach us to lean on Ishwar for fulfilling our mundane needs, or to use Ishwar as an escape. Through yogic exercises, pranayama, meditation, contemplation and samadhi, Patanjali’s objective is to help us think, speak and act in a manner that leads to freedom from elements that disturb our minds and pollute our hearts, leading to karmic bonds.
The writer is former professor of philosophy, Delhi University
