Maharshi Patanjali’s YogaSutra is a collection of 195 or 196 verses which lay out a clear path of the inward journey of a human which begins with the opening of one’s eyes to become aware of the distractions causing mental clutter all the way to a clearly defined goal experienced with closed eyes.
Yoga is Concentration. It is the cessation of every other element that breaks concentration.
Having clearly set out the goal of Yoga, Patanjali builds upon the four functions of the mind outlined in Sankya i.e. Chitta – the inner organ comprising of Manas – the Mind, Ahankara – the I principle and Buddhi – the intellect. He explains the nature of thought/fluctuation and its various sources (Pramana – right cognition, viparyaya – wrong cognition, vikalpa – fantasy, nidra – deep sleep and smruti or memory)
And how the interplay of the various thoughts and the functions of the mind lead the individual to constantly identify with the thought when not in Yoga
Abhyasa and Vairagya – practice and detachment in Yoga
He offers the tools of Abhyasa and Vairagya (Continuous Practice together with Detachment) and gives the effects of application of these tools as milestones on the path leading to the goal of Yoga.
To use the tools of Abhyasa and Vairagya efficiently and effectively, one needs talent.
This talent is to be be nurtured with
Shraddha – conviction in the practice achieved through rational enquiry,
Virya – Courage to act upon the conviction
Smruti – remembering the need of constant mental vigilance
Samadhi – Unbroken continuous concentration
Prajna – knowledge gained in Samadhi
What is Ishvara ?
Ex nihilo nihil fit. From nothing comes nothing. If there is intelligence in individual entities, it comes from an underlying intelligent principle. Patanjali terms this as Ishvara, the defining element of Yoga Darshan, expression of which is Pranava or ‘OM’. Recitation, contemplation, devotion and offering with an intense feeling of our entire being (Bhavana) to this intelligent Pure Consciousness Ishvara can lead to unbroken Concentration or Samadhi on its own.
The Japa of Om can itself cause the elimination of the nine fluctuations causing obstacles to Concentration…
- Vyadhi – Injury, Illness, Disease
- Sthyana – Mental Dullness
- Saushay – Doubt / Suspicion about the efficacy of the practice
- Pramad – Carelessness
- Alasya – Laziness / Lethargy
- Avirati – Craving for sensation / Sensuality
- Bhranti Darshan – False Perception
- Alapta Bhumikatva – failing to attain firm ground
- Anavasti Tatvani – failure to maintain the ground gained.
These internal obstacles result in external effects/ symptoms of
- Dukkha – Grief, Suffering
- Dormanasya – Depression
- Angame jayatva – Tremors
- Shvas Prashvas – Irregular breathing
The obstacles can also be tackled through the practice of singular principle. Practise one principle, only one, nothing else in the same manner.
As change is constant, it is but natural for the mind to waver on the spectrum of concentration. As is the nature of the mind to be concentrated so is it to follow the impulses.
But if the mind is to be used for further practice a constant state of Mental tranquillity (Chitta Prasanadanam) is to be maintained.
Fortifying the Mind
As Maharshi Patanjali mentions in the YogaSutra 1.33, the mind has to be fortified against 6 internal enemies/ impurities i.e Kama, Krodha , Lobha, Moha, Mada, Matsarya by developing the attitudes of
Maitri – friendliness towards happy people
Karuna – compassion towards the sad
Mudito – supportive towards to virtuous
Upeksha – neutrality towards the vicious
Even then, when disturbances occurs which they will, it is vital that mental tranquillity is regained at all costs and by all means. This includes the techniques of Mana Stithi Nibandhini
Because not only is a disturbed mind (Kshipta) of no use but it is rather harmful. Only when the mind is calm with lesser number of thoughts (vikshipta), practice can begin and progress towards ekagrata or one pointedness (concentration) on singular thought can happen.
Upon further practice as the mind moves from the stages of ekagra to nirodha (absorption), a transformation occurs as the four functions of mind i.e. manas, chitta, Ahamkara, Buddhi are gradually ascended.
The fourfold transformation of the mind
This fourfold transformation of the mind is from the state of
Savitarka Samapatti – Fusion of the mind along with thought about the name, meaning and prior knowledge of the gross elements of the object by virtue of the Mahabhutas)
Nirvitarka Samapatti – Purification of Memory in the Chitta exhausts stored information gathered through the manas and eliminates the Ahamkara leading to the direct perception of the object itself.
Savichar Samapatti – The fusion progresses with thought towards the subtle aspects of the object.
Nirvichar Samapatti – The final stage of this fusion is when the thought disappears and intuition (Rutumbhara Prajna) begins
This gradual fourfold transformation which leads to the spiritual experiences and intuitive knowledge together form Sabeeja Samadhi where the object of the meditation exists
Upon further detached practice of even the highest knowledge comes Nirbeeja Samadhi – Samadhi without the object of meditation.
To experience this transformation a practitioner must prepare oneself through Sadhana. If the transformation is to be complete, so should be the preparation. The practitioner or sadhaka must asses his/her current state and then begin the sadhana through the prescribed paths of Kriya Yoga, Ashtanga Marga and later through Abhyasa and Vairagya.
Each and everyone is born with mental conditioning which is early-on essential for self-preservation but later becomes obstructive to achieving the goal.
The pre-conditioning of the Mind in Yoga
This pre-conditioning of the minds begins with
Avidya – counter spiritual knowledge leading to the strengthening of the I principle – Asmita creating biases through Attraction and Aversion (Raga & Dvesha) ending up in dearly holding on to the life principle (Abhinivesha).
The strength of preconditioning varies and depending upon its degree, different techniques are to be applied to lower its impact. The fully active (udar) and alternating (vichinna) klesha are to be dealt through Kriya Yoga of Tapah, Svadhyaya & Ishvara Pranidhana. When the practice of Kriya Yoga weakens them, the weakened kleshas (tanu) are to be further subdued through the practice of Dhyana. Finally, the klesha still present are to be dealt with Pratiprasava – to trace the source of these kleshas in Avidya – the root of all misery.
Klesha – Karma – Samskara
Klesha (preconditioning of the mind) become Vrittis (thoughts/attitudes), Vrittis become actions (karma) and Karma has its results (samskaras) which could bring experience of transient pleasure or pain.
But for the one on the path of Bliss, sees that the very nature of the transient pleasure or pain is that of Sorrow or Dukkha (Heya) which will ensue because of the identification of self with this transient experience – Avidya – unituitive knowledge or ignorance which is the cause of Suffering called Hetu.
In the state of Avidya, Buddhi – the intellectual function of the mind operates to provide experience (Bhoga)of the material world.
But when through the determined practice of the Ashtanga Marga, the Buddhi is trained to seek liberation (Apavarga) the dominance of Rajas and Tamas gunas decreases and Sattva Guna increases. This leads to the fading way of the 6 impurities or enemies of the mind known as ‘Shadripu‘ which are Kama – Intense Desire, Krodha – Anger, Lobha – Greed, Moha – infatuation , Mada – Arrogance and Matsarya – Jealousy.
According to Patanjali’s YogaSutra, as the impurities fade, one acquires discriminatory wisdom (Vivek Khyati) through which one able to break the identification of the Self with the transient experience – Avidya, the root of all misery or Suffering (Hana)
As change is constant, the constant and unbroken application (aviplava) of this discerning wisdom eliminates Avidya – the root cause of Sorrow and results is gaining of highest knowledge (Prajna) is 7 stages. This is the means ‘Hanopaya’ of getting of suffering.
The perfect practice of the Ashtanga’s lead to physio – psycho- social transformation occurs leading to experiences which might appear supranormal. (siddhis)
The first five Angas are said to be external limbs – Bahirangas ;– Yama, Niyama, Asana, Pranayama, Pratyahara
The trio of Dharana, Dhyana, Samadhi are the Antarangas – internal limbs.
Through the Abhyasa (constant detached practice) of the bahirangas when one is prepared and practices the Antaranga of Dharana, Dhyana happens spontaneously leading to Samadhi.
The perfect practice of the 3 Antarangas occurring in quick succession (Sayyama) brings about psychological transformation of Nirodha (Cessation) , Samadhi (Absorption) and Ekagrata (One-Pointedness).
Sayyama upon various object of meditation results in the acquiring super sensory knowledge and paranormal attributes. (epistemology, cosmology, teleology etc.)
But attachment towards these attributes would rekindle the cycle of Klesha – Vritti – Karma – Samaskara and be an obstacle in path of Yoga. Hence Vairagya towards the Siddhis as well as the super sensory knowledge is to be constantly practiced.
As Kleshas are inborn, so are the Karmas carried over from past lives. The cumulative Karmas and Samskaras, manifested or unmanifested are a result of the permutation and combination of the three Gunas.
As a result, the mind is always inclined towards desire which when overcome through Samadhi, the cycle of cause and effect is broken.
Now, clear of the past, present and future (potential) conditioning, the mind behaves as a transparent crystal and is no longer inclined towards the transient (Prakriti) and gravitates towards the in-dwelling constant (Purusha) gaining omniscience through constant Practice.
When the emotional distance is created even with the Omniscience, the true nature of Purusha is embodied and Seer abides in its own nature.
kaivalyaṁ svarūpa-pratiṣṭhā
Maharshi Patanjali’s Yogasutras is one of 16 systems of Hindu Philosophy known as ‘Darshana’- a direct access or vision into the reality of existence. The Yoga Darshana of Patanjali is based on the framework of Sankhya Darshana and offers practical tools and techniques to advance the practitioners on the spiritual path. In doing so the practitioners begin to experience its benefits on various aspects of health known as Aarogya starting with physical health, physiological health, mental health, intellectual health leading all the way towards a healthier consciousness. Thus causing a real inner transformation in an individual and enabling a life of purpose.
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