Patanjali Yoga Sutras

[Guest guest]

Hi All,

 

Yesterday evening Swami Bodhanandaji from Kerala gave a very

impressive speech on Patanjali Yoga Sutras. I thought you all might

enjoy it.

 

Regards,

Srinivas.

 

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Yogah chittah Vritti Nirodhakah

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Patanjali has postulated 195 sutras detailing the nature of

afflictions jiva is subjected to and goes about explaining various

methods of overcoming them to reach the state of perfection.

 

This is basically a complementary to Sankhya Yoga as it expostulates

the Dualistic theory of Prakriti and Purusha and is treats them as

different entities and proceeds to explain as to how perfection can be

attained. The conditioned Purusha undergoes various experiences to

refine itself until it reaches perfection.

 

It is divided into four chapters.

a) SamAdhi pada: This chapter describes how to atttain balancing of

mind.

b) SAdhanA pada: This chapter describes disciplining ourselves to

achieve cherished goals and charts out program of action.

c) Vibhuti pada: This chapter describes the dormant power we can

accrue by following the above procedures.

Vibhuti includes animadi ashta siddhis.

d) Kaivalya pada: This chapter describes the final emancipation of the

soul and communion with the final godhead.

 

Kevalasya Bhavam Kaivalyam

(A feeling or expression of wholeness is Kaivalyam)

 

 

Patanjali Yoga sutra varies from Vedanta in that it is silent on the

fact that Prakrti (energy) and Purusha (consciousness) have emerged

from the One without the Second, but agrees on the final goal which is

the communion of Jiva with Paramathma.

 

The conditioned soul (jiva or purusha) which is the subject or

experiencer has to undergo series of experiences to understand the

transient state of this objective world or prakrti.

 

In this discourse only chapter I was dealt with in detail as it has

taken about three hours.

 

Prakriti consists of prakasha (satva), kriya (rajas) and resistance

(thamas). Satva and Thamas by themselves cannot do anything unless

they are supported by Rajas.

 

Subject or experiencer is provoked by this objective world (prakriti)

into actions which entangles the experiencer tightly with this

Prakriti and cuts thick grooves in our mind called samskaras. This in

turn causes a chain of endless life cycles. We are goaded into action

due to our samskaras only to tighen the noose around our necks.

 

The five senses and thoughts together give us experiences which either

brings pleasure or pain.

 

Purushasya Bhoga apavargatham - meaning Purusha came into this world

to enjoy and learn, but instead got entangled into this world. We have

to live by the rules of the Lord which we learn in the course of time.

 

There are two kinds of distractions that we have to deal with in our

daily lives

- impulses due to external sensative world and

- impulses due to memories (thought processes or responses of memory

to these sensations).

 

 

 

Experiences act as a mirror:

----------------------------

 

We tend to be happy to look at ourselves in the mirror as a separate

entity and try to satisfy our own selfish needs failing to realize

that we are but a fraction of a whole and that our needs are fulfilled

by the care-taker who nourishes and protects the whole creation.

 

As we open up and broaden our vision we tend to understand the Self in

its true nature as would a higher quality of mirror reflects our image

better.

 

Experiences shows us as we are.

 

 

 

How do we get entagled (fall into Pravrtti marga) ?

------------------

 

It is not important to know how we got entangled but certainly it is

necessary to understand our traits and improve upon it to get out of

the clutches of Prakriti.

 

 

To start with, we realize that we are in **Avidya** (ignorance) - lack

of knowledge. As we don't have anyone to give us the right knowledge,

we tend to use our imaginative and creative power in a wrong sense and

try to be pretentious and project ourselves differently. This state is

called **Asmita**.

We tend to think that we are different from God. This sense of

separateness leads to unhappiness. In the heart of hearts we tend to

search for happiness because being happy is our true nature. But in

the process get into **Raaga-Dvesha**

 

- the vices of attachment, enimity, etc. We get obsessed with our

possessions as our mind gets perverted and this is called

**Abhinivesha**.

 

 

Modifications of the mind (Vrittis):

---

 

Before we find any kind of solution to our problems we have to

understand our minds. Our mind can be in one of the five states or

Bhumikas:

 

a) Kshiptam or Vikshiptam: Very agitated. Our thoughts are very

unproductive, unconnected and dissipative.

c) MUdam: stupid or foolish. No matter how much ever we spent our

energy, there wouldn't be any fruitful results.

d) EkAgram: Concentrated. With effort the mind tend to give sucess in

any undertakings.

e) Niruddham: This is a state where things happen effortlessly.

 

 

Knowledge and Wisdom:

---------------------

 

The salvation from the shackles of negative thought processes is

possible only by gaining right kind of knowledge. Knowledge is defined

as the state where the thought formations of an object corresponds to

the object in question.

 

There are five kinds of knowledge:

 

a) Nidra: no knowledge or I don't know state. Here we identify

ourselves with one of the Vrittis totally oblivious of our true

nature. Sometimes forgetfulness is a bliss as we can enjoy a meal in a

hotel only if we do not look into the preparation part or enjoy a role

in a stage drama if we do not look into their personal lives of the

players. This is the primitive stage of knowledge.

 

b) Pramana: Learning through various means like

- pratyaksha : here we learn through direct experience

- anumana : here we learn through inference. For ex., looking

at a smoke and aniticipating a fire.

- sruti : here the information is gained through reliable

sources - be it shastras, pandits or a Mahaan.

 

c) Viparya (or Bhrama): Wrong knowledge.

This is a hallucination wherein we superimpose a non-existing

object on the real object in place.

 

d) Vikalpa: Imagination

This is the knowledge of an object which doesn't exist at that

point of time and may be created through the power of mind and

perseverence.

 

e) Smriti: Memory-activated thoughts

We have some pre-disposed opinions about a lot of things which

we have accumulated over the past lives and are triggered when

a corresponding object is encountered.

 

The growth of a one's knowledge is influenced by the thought processes

he entertains. There is always grief in the past, delusion in the

present and fear and uncertainity in future.

 

The series of experiences we undergo finally causes the Truth to

descend on us and the knowledge gets transformed to wisdom.

 

 

 

Retracing our path to retreive our Lost Glory (Nivritti Marga):

------------------------------

 

Yoga Drishti which is the knowledge of the Self can be achieved only

by the third category of people. To achieve that we have to realize

that we came into this world only to enjoy or undergo certain

experiences in our lives and not to get involved in the worldly

matters (Parivritti marga). The path by which we get disenganged from

the Prakriti or matter is called Nivritti marga.

 

 

The glimse of Truth can only be given only by relating experieces of

those who experienced them. That is the reason why we have many

Upanishads, shastras and other epics.

There are four methods proposed by Patanjali for salvation:

 

a) Kriya Yoga: is focussing our energies on the indwelling power and

invoking it by doing certain kriyas.

b) Ashtanga Yoga: which is the eight-fold path and is explained in the

following paragraphs.

c) Easwara pranidhana: Complete surrender to God without any traces of

ego or selfish motives.

d) Aushadha, mantra and tapa: It is achievable by proper medicine,

mantra and tapa but it requires rigorous discipline.

 

Ashtanga Yoga:

 

a) Yama - ethical principles.

b) Niyam - are the rules for disciplining ourselves which are purity,

contentment, self-study and dedication to the Lord.

c) Asana - is to get steadiness of physical body.

d) Pranayama - controlling our vital energy.

e) Pratyahara: Savitarka and Nirvitarka.

f & g) Dharana & Dhyana - Savichara and Nirvichara.

h) Samadhi - Savikalpa, Nirvikalpa

 

 

 

a) ethical principles: Non-violence, truth, non-stealing, continence

and having no expectations for which we do not deserve.

 

Following the analogy 'experience is a mirror', by observing the

ethical principles, we tend to become fearless in all respects as we

see ourselves in all creatures.

 

b) Niyama - are the rules for disciplining ourselves which are purity,

contentment, self-study and dedication to the Lord.

 

Niyama helps us focus on our goals and in distinguish between our

'wants' and 'needs' thereby reducing our needs.

 

c) Asana - Asana siddhi is important because for people at large, it

is not possible to focus on higher goals when the body is subjected to

pain.

 

d) Pranayama - the vital energy is the reason for our existence

without which our body is dead. We perform because of this vital

energy. It is easy to observe the breath which flows in the same

pattern. By following the flow of prana we try to be in sync with the

rhythm of cosmic energy. With every inhale, prana hits the last

dormant chakra and activates it. With every exhale the vital energy

merges with the cosmic energy. One who is continuously aware of this

eternal drama is an nityAgni-hotri.

 

 

 

e) Savitarka and Nirvitarka:

----------------------------

 

Experience is a function of consciousness. Since we have identified

ourselves with Vrittis, our assessment, assumptions and perceptions

mostly tend to be incorrect. Therefore we need to understand the

nature of the world before we react to the world. Most of our

reactions are based on wrong notions that we have like insecurity,

sense of deprivation and unable to distinguish our needs from wants.

The first step we gain by watching ourselves is reducing our needs

which leads to more independence and a state of fearlessness. As we

understand that this objective world is a mirror image of our present

and past reactions to it, we can make it a better place to live by

tolerating and having an intelligent relationship with it - by not

being impulsive to external disturbances.

 

When there is a constant struggle not to be influenced by the external

world, the state of mind is called Savitarka. When we have overcome

the struggle and we tend to be in that state effortlessly the state is

called in Nirvitarka.

 

 

f & g) Savichara and Nirvichara:

--------------------------------

 

Though we have shielded ourselves from external disturbances we still

are afflicted by our thought processes which are uncontrollable. These

emotional disturbances are due to our supressed feelings of anger,

despair etc. These feelings become an obsession and needs an outlet to

be discharged before it is ready to explode. By reducing our wants

and by watching our reactions, these disturbances get weakened and

gradually fade away.

 

There is a constant struggle here also initially and by practise we

can stay in this state effortlessly. These states are called Savichara

and Nirvichara.

 

Then we invoke responses to the objective world and NOT be provoked by

it.

 

This is the eternal Rama - Ravana war which happens in everyone. Sita

(mind) has to stick with Rama always as long as the war persists

before Rama emerges victoriously.

 

Once the provoked responses stop, no assertions are needed and the

struggle subsides naturally.

 

 

h) Savikalpa and Nirvikalpa Samadhi:

---

 

When the mind is able to overcome the external and emotional

disturbances, it is like ripples in a pond and not fierce storms in

the midst of ocean. He is ready for the Samadhi state which means the

equanimity of mind.

 

The hurdle that one has to overcome here is 'Anavasthitattva'. When

one by hard work come in sight of reality, happy and proud his

practise may slacken. He has purity and great power of concentration

and is at the final cross-road of his quest. Still continuous

endeavour is required and he has to pursue his path with infinite

patience, determination and perseverence. He must wait until divine

grace descends upon him.

 

The Self is not realized by study and instructions, intellect or any

amount of learning. It is realized only by one who longs for Him and

by the one whom He chooses.

 

 

In spite of reaching the highest state, still some seeds of old

associations may persist. This can be illustrated by the story of a

beggar who becomes a billionaire. In spite of it when he notices that

food is distributed freely, he stands in the queue. When the giver

notices the costly and royal outfit of the billionaire, he is

surprised and looks in the face of the billionaire. The billionaire

realizes his mistake that he is not in need of any alms or charity.

 

Then all the seeds of associations are 'roasted' and never sprouts

again. This is the state of Nirbeeja, nirvikalpa samadhi.

 

 

The speech was followed by a question-and-answers session, and then by

guided meditation was conducted for five minutes where we were

cautioned to be in constant vigil of the state of mind as a mantra was

chanted.