Philosophy of Yoga (Patanjali) versus Vedanta (Bhagavad Gita)
Comparison between Vedanta (Bhagavad Gita) and the Philosophy of Yoga (Sutras of Patanjali)
Yoga Sutras of Patanjali and Bhagavad Gita
The ancient Hindu philosophical system is divided into six schools called "Shad-Darshanas":
- Vedanta (Veda Vyasa, the essence of which is the Bhagavad Gita)
- Philosophy of Yoga (Yoga Sutras of Patanjali)
- Sankhya Philosophy (Kapila)
- Mimansa (Yaimini)
- Niaia (Gotama)
- Vaisesika (Kanada)
These six Darshanas are usually grouped into three pairs based on their similarities:
- Mimansa and Vedanta
- Sankhya and the Philosophy of Yoga
- Niaia and Vaisesika
In India, the most important is, and has been for centuries, Vedanta. Many Hindu philosophies or religions are based on Vedanta. However, to the West the best known is Patanjali's Philosophy of Yoga, especially since Swami Vivekananda introduced it to the West at the end of the 19th century
These six Darshanas generally address some, or all, the following four topics:
- Existence and nature of Brahman (God, Sat-Chit-Ananda, or whatever you want to call it)
- Nature of the Atman (Jiva) or individual soul (Self-knowledge)
- Creation of the Jagat (universe)
- Moksha or liberation from the cycle of Samsara (births and deaths) and the disciplines and paths of yoga that lead to it
Patanjali's Yoga system is based on achieving liberation through advanced stages of meditation (Dhyana)
The Bhagavad Gita, as the essence of Vedanta, define four Paths or yogas to achieve Moksha:
- Karma Yoga (Selfless Action to purify the mind, similar to Kriya Yoga)
- Dhyana Yoga (Meditation).
- Raja Yoga includes Dhyana
- Bhakti Yoga (Devotion)
- Jnana Yoga (Knowledge)
As we see, Patanjali marks a single (scientist) path to liberation, through mind control based on meditation. The Bhagavad Gita offers these four main paths, each seeker, depending on their profile, can choose one path or another, or a mixture of both.
And this is another difference between the two. Patanjali defines a single path, while the Bhagavad Gita defines four, thus reaffirming its harmonizing and flexible character that has always characterized it.
Religious tolerance of the Bhagavad Gita
“Sri Krishna: Whatever way men come to Me, I surrender to them. In every way, O Partha, the path that men follow is Mine.” Bhagavad Gita 4.11
"Any path” must be understood as “any religion”, affirming the principle of harmony between religions in Hinduism, whose most important prophet will be Sri Ramakrishna (“So many paths, so many religions”) in fact Ramakrishna stated that the different Hindu schools they were valid.
Furthermore, this principle had already been announced in the Rig Veda:
“The Truth is only one, the wise call it differently”
Sankhya Philosophy
And it is important not to forget that Kapila's Sankhya philosophy is common to both, although slightly adapted, both in the Yoga Sutras and in the Bhagavad Gita (in fact Chapter 2 is called Sankhya Yoga). However, this common basis based on Sankhya also makes a fundamental difference.
Patanjali's system is based on the existence of many Purushas (individual Atmans), while Vedanta believes in a single Purusha (Purushottama or Supreme Purusha) who takes form as individual Atmans (Jivas). In verse 7 of Chapter 15, this is how we see it:
“Sri Krishna: Actually, a part of Myself has been the eternal Jiva in this World of life (of the Jivas), and attracts the mind and the five senses from their place in Prakriti.” Bhagavad Gita 15.7
In Shlokas (Verses) 17, 18 and 19 we find Purushottama (Supreme Person):
“Sri Krishna: The Supreme Person is surely another: called Paramatman, who is the imperishable Ishvara that pervades and sustains the three worlds.
I am known in the world and in the
Vedas as Purushottama (Supreme Person) because I transcend Kshara (perishable) and I am also superior to Akshara
(imperishable).
Whoever without lying knows Me as Purushottama knows everything, worships Me with all his heart, O Bharata.”
As we see, the concept of Ishvara, although with nuances, is common in both systems.
On the other hand, Sankhya philosophy is considered dualistic, although there are also experts who claim that it is an atheistic system. Swami Vivekananda claimed that the Sankhya did not need any God.
In Vedanta, there is both dualistic Dvaita Vedanta and non-dualistic Advaita Vedanta. We could say that in general terms the Bhakti Marga of the Bhagavad Gita is based mainly on the dualistic conception, while the Jnana Marga on the non-dualistic one.
Despite these differences, the goal of Vedanta, as described in the Bhagavad Gita, and the Yoga Sutras (both are Yoga Sastra), is Atman-Jnana, or knowledge of the true Self.
But the Bhagavad Gita takes a very important step further; Once Atman-Jnana has been achieved, proposes to realize Brahma-Jnana, or knowledge of Brahman, mainly through Bhakti or Jnana Yoga.
This knowledge leads to the concept of Advaita Vedanta: All is One. And this difference is fundamental, and what marks the great difference between both systems.
Filosofía del Yoga (Patanjali) Vedanta (Bhagavad Gita).
(c) Gita Institute & Pedro Nonell
