The opinion of a sadhaka and yogi varies.
A sadhaka is Isvara-oriented while yogi is Brahma-oriented.
A sadhaka desires to taste and eat sugar. Yogi desires to become sugar himself.
Sadhaka aspires to sport with Bhagavan but a yogi’s aim is to merge in Brahma.
Therefore a sadhaka is a dualist whereas a yogi is Brahma-oriented or else non-dualist.
That Brahma is the only primordial cause or origin for everything is acknowledged by a sadhaka also but his main objective is to visualise Krishna, Vishnu, Narayana, Siva, Kali, Durga etc. A sadhaka accepts these as Brahma-knowledge. But all these are illusory to a yogi. In yogi’s opinion as long as a spectator, spectacle, dalliance etc. exist till then duality exists.
Thus it is stated that where sadhaka’s sadhana ends a yogi’s sadhana begins.
To a sadhaka visualization knowledge, taste, experience, dalliance all these prevail but a yogi does not wish to stop here. He also encounters these, he has to reach these stages also, but he aspires to supersede these states and go above all these. Since Brahma hence Bhagavan is ever Static Still Amorphous and void-like , a yogi is termed to be the believer in the Absolute Void. But in actuality he does not disacknowledge Krishna, Vishnu etc. alongwith visualization, realization, dalliance etc. All these are different states in his path of progress. He is conversant with the non-attainment of salvation if one continually abides in these states, because none of these states are the state of settlement. Kutastha settlement state transcends Isvara essence hence deities. If one remains in the deity stage, perhaps some day or the other rebirth is possible, because dynamism prevails even amidst these essences of the deities. Thus a yogi gradually surmounts these illusory states and desires to merge in Absolute Void Still Brahma.
But a sadhaka is confined to this type of visualization, taste, dalliance etc. and his sadhana ends here because his principal aim is still there. Thus merging in Still Brahma which transcends all this dalliance etc. is not possible for a sadhaka. Therefore a sadhaka endeavours to be engrossed in dhyana through the medium of myriad idols of deities or desired deity etc. or by taking recourse to superficial objects. He invokes Bhagavan and sings in praise of Him. Superficial support or fantasised idols serve him assistance.
A yogi does not require any of these. A yogi endeavours to find his own self within himself, because he is conscious he Himself is Brahma, falling in the snare of dynamism he exists in a different state merely. He is conversant about himself being ambrosial son. Just as a human begets a human so also ambrosia’s son is ambrosia. Therefore he himself is Brahma or Ambrosia. To effect an annihilation to dynamism induced temporary camouflage termed as illusion is the function of a yogi. Therefore a yogi does not invoke God, eulogise Him, pray to Him for any gains. He just keeps on practising yogakarma, the karma by which his momentum hence dynamism is exterminated. He is aware that vibration only constitutes the total creation etc. which are illusory, Brahma Who is Still and Static transcends this and this Brahma is the destined haven. Therefore, a yogi abandoning all types of deities, adorables etc., in short abandoning all types of forms and fantasies engrosses himself within himself and strives to realize his own self. Thus it is not necessary for him to depend on any support.
A sadhaka is Isvara-oriented while yogi is Brahma-oriented.
A sadhaka desires to taste and eat sugar. Yogi desires to become sugar himself.
Sadhaka aspires to sport with Bhagavan but a yogi’s aim is to merge in Brahma.
Therefore a sadhaka is a dualist whereas a yogi is Brahma-oriented or else non-dualist.
That Brahma is the only primordial cause or origin for everything is acknowledged by a sadhaka also but his main objective is to visualise Krishna, Vishnu, Narayana, Siva, Kali, Durga etc. A sadhaka accepts these as Brahma-knowledge. But all these are illusory to a yogi. In yogi’s opinion as long as a spectator, spectacle, dalliance etc. exist till then duality exists.
Thus it is stated that where sadhaka’s sadhana ends a yogi’s sadhana begins.
To a sadhaka visualization knowledge, taste, experience, dalliance all these prevail but a yogi does not wish to stop here. He also encounters these, he has to reach these stages also, but he aspires to supersede these states and go above all these. Since Brahma hence Bhagavan is ever Static Still Amorphous and void-like , a yogi is termed to be the believer in the Absolute Void. But in actuality he does not disacknowledge Krishna, Vishnu etc. alongwith visualization, realization, dalliance etc. All these are different states in his path of progress. He is conversant with the non-attainment of salvation if one continually abides in these states, because none of these states are the state of settlement. Kutastha settlement state transcends Isvara essence hence deities. If one remains in the deity stage, perhaps some day or the other rebirth is possible, because dynamism prevails even amidst these essences of the deities. Thus a yogi gradually surmounts these illusory states and desires to merge in Absolute Void Still Brahma.
But a sadhaka is confined to this type of visualization, taste, dalliance etc. and his sadhana ends here because his principal aim is still there. Thus merging in Still Brahma which transcends all this dalliance etc. is not possible for a sadhaka. Therefore a sadhaka endeavours to be engrossed in dhyana through the medium of myriad idols of deities or desired deity etc. or by taking recourse to superficial objects. He invokes Bhagavan and sings in praise of Him. Superficial support or fantasised idols serve him assistance.
A yogi does not require any of these. A yogi endeavours to find his own self within himself, because he is conscious he Himself is Brahma, falling in the snare of dynamism he exists in a different state merely. He is conversant about himself being ambrosial son. Just as a human begets a human so also ambrosia’s son is ambrosia. Therefore he himself is Brahma or Ambrosia. To effect an annihilation to dynamism induced temporary camouflage termed as illusion is the function of a yogi. Therefore a yogi does not invoke God, eulogise Him, pray to Him for any gains. He just keeps on practising yogakarma, the karma by which his momentum hence dynamism is exterminated. He is aware that vibration only constitutes the total creation etc. which are illusory, Brahma Who is Still and Static transcends this and this Brahma is the destined haven. Therefore, a yogi abandoning all types of deities, adorables etc., in short abandoning all types of forms and fantasies engrosses himself within himself and strives to realize his own self. Thus it is not necessary for him to depend on any support.
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