“In the yoga system, by the perfection called mahima-siddhi, one can expand himself as he desires. The demon Aghasura expanded himself up to eight miles and assumed the shape of a very fat serpent. Having attained this wonderful body, he stretched his mouth open just like a mountain cave. Desiring to swallow all the boys at once, including Krishna and Balarama, he sat on the path.” (Krishna, The Supreme Personality of Godhead, Volume 1, Chapter 12)

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“It is like a record which plays on repeat. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, in alignment with the Vaishnava conclusion, emphasizes bhakti as the best process for self-realization. He is honest in the presentation, though. He acknowledges that there are other paths, such as jnana, karma, and yoga. In this context, yoga refers to mysticism. If we wanted the full picture, it would be like ashtanga-yoga or mechanical yoga. Bhakti itself is yoga in this context, as the aim of the devotion is to link the individual consciousness with the Supreme Consciousness.

“There is the central point of contention within followers of the Vedic tradition. You will not get everyone to agree to this conclusion, that bhakti is the best way. They will reference the verses from Bhagavad-gita describing mechanical yoga. Finding a secluded place, sitting on a deerskin rug, focusing the eyes on the tip of the nose, etc. I believe there is even a shloka where Krishna says that the benefits of working and studying are the same. Sankhya and karma, when pointed in the direction of renunciation, lead to the same place.

“Why, then, are you always focused on bhakti? What if someone wants to merge into transcendence? What if they are more inclined towards the impersonal feature of the Almighty, the Brahman understanding? What if they are content with working with detachment, in following karma, but in the mood of yoga? What is wrong with jnana if it helps a person detach from this world, which is temporary and miserable?”

यत्सां‍ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते
एकं सां‍ख्यं च योगं च य: पश्यति स पश्यति

yat sāṅkhyaiḥ prāpyate sthānaṁ
tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca
yaḥ paśyati sa paśyati

“One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.” (Lord Krishna, Bhagavad-gita, 5.5)

There are two ways to look at the difference. One is the factor of speed. Just how fast will the benefit arrive? How quickly can success be achieved? Jnana, mystic yoga, and karma have strict requirements. There is ascendency. Although this allows for gauging progress along the way, there is also a path that must be completed. It is like taking the staircase to reach the top of a tall building.

The goal of bhakti-yoga can be fulfilled in a second. The requirements are not as strict. Rather, the object of worship, the goal Himself, intervenes to lend a helping hand. It is like taking the elevator to the top. Even if someone has the deck stacked against them, is born into circumstances not favorable for realizing the self, they are still eligible for reaching the topmost destination, param gatim.

मां हि पार्थ व्यपाश्रित्य
ये ऽपि स्युः पाप-योनयः
स्त्रियो वैश्यास् तथा शूद्रास्
ते ऽपि यान्ति परां गतिम्

māṁ hi pārtha vyapāśritya
ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ‘pi yānti parāṁ gatim

“O son of Pritha, those who take shelter in Me, though they be of lower birth – women, vaishyas [merchants], as well as shudras [workers]— can approach the supreme destination.” (Lord Krishna, Bhagavad-gita, 9.32)

Another way to look at the distinction with bhakti-yoga is to study the vulnerability after achieving success. In jnana, karma, and mystic yoga, there is the chance that the individual will be distracted. Their success might actually hinder their further advancement, in finally crossing the finish line. The story of Aghasura highlights the potential.

The name Aghasura has a literal translation of “demon of sin.” Agha refers to sin. This is like an anchor concept which can be used to compliment someone else. For instance, in Bhagavad-gita, Krishna refers to Arjuna as anagha. This is a negation. It means that Arjuna is free of sin.

“The word anagha, by which Arjuna is addressed, is significant. Anagha, O sinless one, means that unless one is free from all sinful reactions, it is very difficult to understand Krishna. One has to become free from all contamination, all sinful activities; then he can understand. But devotional service is so pure and potent that once one is engaged in devotional service he automatically comes to the stage of sinlessness.” (Shrila Prabhupada, Bhagavad-gita, 15.20 Purport)

Asura refers to a demon. This is also a negation. The root word is sura, which refers to a devotee, a demigod, or someone generally aligned with the mode of goodness, sattva-guna. Aghasura is thus a demon who is sinful by nature. He happens to have advanced abilities. He can make his body enormous, on command.

This ability is actually one of the benedictions of mystic yoga. If you achieve your goal, you can acquire what is known as the mahima-siddhi. Siddhi refers to a perfection, which is a kind of ability. Mahima-siddhi allows the yogi to expand their size, whenever they so desire. We might think this to be beyond the realm of possibility or that any person with this ability is somehow divine in nature, but we already have evidence of the body expanding and contracting. The individual remains the same, and so the manipulation of the body is not a consideration for advancement; at least in the opinion of the wise.

Aghasura once used this ability with ill intent. He wanted to kill people. He was specifically targeting Krishna, who was a beautiful youth living in the farm community of Gokula-Vrindavana. Aghasura wanted to avenge the deaths of previous associates who had tried to take out Krishna. Aghasura was living up to his name.

As a large python, Aghasura was able to manipulate his body such that it appeared to be a giant cave. That strange sight was impossible to ignore. The male cowherd friends of Krishna could not resist temptation. They decided to enter the cave, though they were well aware of the potential for danger. Aghasura appeared destined for success. His enhanced ability in yoga was about to eliminate his targets.

Except the people who entered the caves were devotees. They had already followed bhakti-yoga. They did not require a special ability. They were not interested in siddhis. They had Krishna nearby. The dark-complexioned youth understood what was going on. He finally entered the cave Himself. Krishna is a much better mystic than the demons, and so He was able to expand Himself inside of that cave. The size was too much to take for Aghasura, who eventually died, as a result.

Upon hearing this story, the logical conclusion is that bhakti is more important than mystic yoga. Bhakti is more important than knowledge. It is superior to renunciation. Whatever the devotee might be lacking, Krishna supplies. He plugs the gaps. There is no concern over vulnerability, since bhakti is only for the benefit of Krishna to begin with.

अनन्याश् चिन्तयन्तो मां
ये जनाः पर्युपासते
तेषां नित्याभियुक्तानां
योग-क्षेमं वहाम्य् अहम्

ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham

“But those who worship Me with devotion, meditating on My transcendental form – to them I carry what they lack and preserve what they have.” (Lord Krishna, Bhagavad-gita, 9.22)

In Closing:

Rather anchor of deficiency lugging,
Krishna all gaps plugging.

Like when friends Aghasura to meet,
And destined for defeat.

Unconscious from fumes emitting,
Into darkest of caves committing.

Their shelter to handle the matter,
Expanded size the demon to shatter.

Categories: questions

Tags: dailyprompt, krishna lila, poem, poems, poetry, yoga