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The Teachings of Yoga (Part 18: Gaining Knowledge – Higher Truths, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Gaining Knowledge of Higher Truths, cont.; Sutras 1.49-1.51)

Yoga Sutra (1.49) – shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat. Shrutameans heard or received; Anumana (lit. from the mind), inference, understanding, conclusion; Prajnabhyam means from those kinds of knowledge; Anya-vishaya (anya = different, vishaya = objects), of different objects;  Vishesha-arthatvat means relating to particular or special objects, purpose, or significance.

Translated this means…Consciousness is characterized by a special “relationship” to the object. This relationship exceeds the bounds of knowledge that is received and followed.

In other words, that knowing is different from the knowledge that is intermingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to the representative words or other concepts.

Commentary: The focus of nirvichara samadhi is directed toward an object with a special or particular purpose. That object is the deepest Self, and its special purpose will be more fully revealed in sutras 1.50 and 1.51. The Bhagavad-Gita implies that knowledge gained through scripture and logic (inference) is an important tool, but the importance of this tool should not be confused with what is crafted from it. Krishna says that for those “who know,” scriptural knowledge is like a well in a land deluged by fresh water. When we strengthen the connection to our true Self, our divine core, we learn to see that divinity in everything that surrounds us.

Yoga Sutra (1.50) – tajjah samskarah anya samskara paribandhi. Tajjah means from this; Samskarah means deep impressions or tendencies; Anya is other, different; Samskara means deep impressions or tendencies; Paribandhi means to prevent or obstruct.

Translation… This type of knowledge is filled with truth and creates latent impressions in the chitta (mind-field), and those new impressions tend to reduce the formation of other less important or useful forms of habitual latent impressions. Put more simply, This experience gives rise to impressions (samskaras) that supplants other impressions (samskaras).

Commentary: Anya samskara (other impressions) gives a perspective to contrast this new sense of being with all that we’ve known before, and pratibandhi, from prati (in opposition to) and bandh (to bind, lock) is the “wiping out” or “exclusion” of these habitual ways of thinking and being from our future experiences.

Yoga Sutra (1.51) – tasya api nirodhe sarva nirodhat nirbijah samadhih. Tasya is of that; Api means too or also; Nirodhe means to become calm, tranquil; Sarva is of all or from everything; Nirodhat means control, regulation; Nirbijah is lacking seed, seedless; Samadhih (from Samadhi) deep absorption in meditation, bliss.

Translated to mean…When even these latent impressions (mentioned in sutra 1.50) from truth based on knowledge recede along with the other (inferior) impressions, then there is concentration free from objects. Once nirbiija samadhi is attained, even these impressions will become tranquil and everything then has become tranquil.

Sutra 1.51 is the final and climactic sutra of Pada (book) I and for some may be a “hard pill to swallow,” especially those who have earnestly studied Patanjali’s preceding ideas and attempted to put them into regular practice. In these last few sutras, Patanjali informs us that we must put aside our highest, hard-fought-for achievements if we wish to reach the final goal.

*Part 17 may be viewed by clicking on: The Teachings of Yoga (Part 17: Gaining Knowledge – Higher Truths)

*For part 16, click on: The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

*For part 15, click on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 17: Gaining Knowledge – Higher Truths)

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Patanjali’s Yoga Sutras – Chapter 1: (Gaining Knowledge of Higher Truths; Sutras 1.47-1.48)

Yoga Sutra (1.47) – nirvichara vaisharadye adhyatma prasadah. Nirvichara means beyond reflection or devoid of subtle thoughts (nir = without, vichara = subtle thoughts); Vaisharadye is experience, skill (with undisturbed flow); Adhyatma is the absolute, superior or spiritual  (regarding the Atman or true Self); Prasadah means clarity, purity or illumination.

Translated this means…As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed. More simply put: If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity.

Commentary: Nirvichara samadhi is not the final goal. Instead it is a moment like taking a deep breath before jumping into an abyss. Traditional commentators say that just a glimpse of the true inner Self instantly shows us, that all the world we thought we knew was only a shadow realm constructed of our own hopes and fears. This experience of true Self-awareness, even if it is fleeting, gives us something more real than all that we previously believed was reality.

It is easy to get trapped into thinking that the goal of yoga practice is to seek out and hold onto this understanding of the deepest Self. But Patanjali and other sages say, “No.” This hard-won treasure, one that is so rare that few experience, must itself be relinquished to something even bigger, because even clinging to the most pure and “luminous” understanding of ourselves still maintains a separation from all others. The Bhagavad Gita says that this “inner shining” or sattva, as true and pure and deep as it seems, still binds us and separates us from the Divine Absolute.

Yoga Sutra (1.48) – ritambhara tatra prajna. Ritambhara means filled with higher truth (ritam = truth, bhara = full, pregnant; Tatra is there or then; Prajna means true knowledge, wisdom or insight.

Translation…Then consciousness will be filled with only the truth. Along with the purity and luminosity mentioned in the last sutra (1.47), which came from proficiency in nirvichara, there also comes a wisdom that is filled with the higher truth.

This sutra implies that we are to understand that there are a variety of types of knowledge or wisdom. We must also realize that the wisdom of nirvichara samadhi the not the only valid form.  Vyasa says that insight is gained from three valid sources: scripture, logic, and meditation. Other sages go on to say that the “eager practice” of all three paths of knowledge is needed. But most commentators agree that all types are not of equal value, although the different ways of knowing each have their place.

Next we will continue with yoga sutra 1.49 where Patanjali will emphasize the differences between the insight of deep samadhi and the other ways of knowing or understanding. But he still will not invalidate all the other sources of knowledge. As we progress, moving from place to place, whether in our lives, our minds, or our hearts, the kind of wisdom that will helps us changes with each stage.

*Part 16 may be viewed by clicking on: The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

*For part 15, click on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 16: Types of Engrossments, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Engrossments, cont.; Sutras 1.44-1.46)

The Teachings of Yoga (Part 15: Types of Engrossments, cont.)Yoga Sutra (1.44) – etaya eva savichara nirvichara cha sukshma-vishaya vyakhyata. Etaya means by this or by these; Eva is also; savichara means investigation accompanied by subtle thoughts (sa = with, vichara = subtle thoughts); Nirvichara is investigation devoid of subtle thoughts (nir = without, vichara = subtle thoughts);  Chais and; Sukshma means subtle; Vishaya is objects; Vyakhyata means explained, described or defined.

Translated this means… In the same way that these adsorptions (engrossments) characterized by gross objects (savitarka samapattih), and by subtle objects (nirvichara samapattih), and is known as savichara and nirvichara samapattih (Samadhi).

In this sutra, Patanjali refers back to his discussion of savitarka and nirvitarka samadhi described in the two previous sutras (1.42 – 1.43) as he distinguishes the deeper types of concentration (savichara and nirvichara samadhi).  To understand the distinction between these, we must think about the differences between “gross objects” and “subtle objects” of concentration as defined through traditional yoga philosophy.

When practicing this sutra, each of the subtle objects is to be encountered, examined, understood, with an attitude of non-attachment; they are to be seen as “not-self.” As these obstacles are removed, the student moves closer to the goal, the realization of the true Self.

Yoga Sutra (1.45) – sukshma vishayatvam cha alinga paryavasanam. Sukshma is subtle; Vishayatvam means object or having as objects; Cha is and; Alinga means without characteristics, undefined or unmanifest; Paryavasanam is extending up to or ending at.

Translated this becomes… Having such subtle objects extends all the way up to un-manifest prakriti.

Swami Satchidananda says of this sutra “the mind has the power to go to the very root of the un-manifested nature.”  Which begs the question – what is this “un-manifested nature?”  Christopher Isherwood describes it as “Prakriti…the elemental, undifferentiated stuff of matter; the energy by which all phenomena are projected,” and he says that “as the meditative mind turns inward, it probes through the gross outer coverings of things to their subtle essences…”

Yoga Sutra (1.46) – tah eva sabijah samadhih. Tah is these, those or they; Eva means only; Sabijah means with seed, seeded; Samadhih (from Samadhi) deep absorption in meditation, ecstasy.

This sutra is translated to mean… These four previously mentioned varieties of absorption (engrossment) are the only types of concentrations (samadhi) which are objective, and have a seed for an object.

These represent the only four types of meditation on a gross object regardless of the school/system of meditation that is practiced. This sutra summarizes the previous four:

  1. 1. Savitarka samapattih with gross thoughts (sutra 1.42)
  2. 2. Nirvitarka samapattih without gross thoughts (sutra 1.43)
  3. 3. Savitarka samapattih with subtle thoughts (sutra 1.44)
  4. 4. Nirvitarka samapattih without subtle thoughts (sutra 1.45)

Patanjali insists that most people are unaware of things such as desire and aversion and how they constantly shape their subconscious minds, affecting every thought and action.  Those who are dedicated and have seriously committed to yoga practice may become aware of their inner stumbling blocks, thereby gaining an opportunity to check these forces before they arise into action, sustaining belief in them. With meditation, these underlying “seeds” may be constantly pulling us back from both the process and object of our focus and this may continue until we reach a level of contemplation that allows our most basic inner nature (the “Self”) to become fully realized. Until we reach that level, Patanjali says that we will only reach a temporary union with anything nearing truth. Our ego-based self-identity will constantly draw us back into the whirlwind thoughts springing up from our subconscious conditioning. To overcome this “sliding back,” persistence, practice and patience are necessary.

Part 15 may be viewed by clicking on: The Teachings of Yoga (Part 15: Types of Engrossments)

*For part 14, click on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 15: Types of Engrossments)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Engrossments; Sutras 1.42-1.46)

Yoga Sutra (1.42) – tatra shabda artha jnana vikalpah sankirna savitarka samapattih. Tatra means there, among these; Shabda is sound, word or name; Artha means object, form or meaning; Jnana is knowledge or idea; Vikalpah means conceptualization (with options); Sankirna is mixed with or distorted; Savitarka Samapattih is a specific form of samapatti (Savitarka is sa = with + vitarka = gross thoughts; Samapattih is Samadhi, engrossment, absorption or state of enlightenment).

Translated this means…This specific type of such an absorption (samapattih) is one in which there is a mixture of three things, a word or name given to the object, the meaning or identity of that object, and the knowledge associated with that object; this absorption (engrossment or state of enlightenment) is known as savitarka samapattih (associated with gross objects). Swami Satchidananda interprets this sutra as: “The samadhi in which object, its name, and conceptual knowledge of it are mixed is called savitarka samadhi, the samadhi with examination.”

In his commentary Vacaspati Misra implies that at its root this sutra is about the confusion of unity with diversity. Because of our preconceptions, that which we believe is an understanding of unique phenomena is actually a combination of three diverse elements (name, form, and knowledge). We know that the world really is a complex series of objects and interactions, but if we want to more fully comprehend our true surroundings, we need to gain a better understanding of each of the individual components.

After the practitioner has the initial ability to allow the typically noisy, chattering conscious mind to become still, there comes an opportunity for them to discriminate between these three different aspects of how a mental object is constructed. These three are:

  1. 1. The given Name that represents the object.
  2. 2. The specific Object being observed.
  3. 3. The inherent Nature of that category of object.

After sufficient practice, the meditator gradually comes to realize that all of our attractions, aversions and fears, as well as our conceptions, perceptions and opinions are all mental constructs. This process of discrimination will continue to get ever more subtle until the final discernment between the subtlest aspect of mental process and pure consciousness (or Purusha) is achieved.

Yoga Sutra (1.43) – smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka. Smriti is memory or previous impression; Pari-shuddhau means purged or upon purification (pari = upon; shuddhau = purification); Svarupa-shunya is empty of its own nature (shunya = devoid, empty of; svarupa = its own nature) Iva is as if or as it were; Artha-matra means only the object (artha = object; matra = only); Nirbhasa is luminous, radiant or shining brightly; Nirvitarka means without a gross thought (nir = without; vitarka = gross thought.

Translated as… When the memory (or accumulations of previous impressions) is purified, the mind then appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forth; this type of absorption (or engrossment) is known as nirvitarka samapattih. Swami Vivakananda translates this sutra thusly: “The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).”

Nirvitarka is the concentration on a gross object in which the extraneous gross level activities in the mind have subsided due to the memory having been purged or purified. This is the second of four types of absorption (engrossments) on a gross object (sutras 1.42 thru 1.46). Take note that with savitarka, there was not only meditation on the object, but also there were the other streams of gross thoughts in the mind (sutra 1.42), though these were not distracting because of vairagya (non-attachment). Here, in nirvitarka (sutra 1.43), these thought patterns have subsided.

Stay tuned “Types of Engrossments”, cont.; Sutras 1.44-1.46.

Part 14 may be viewed by clicking on: The Teachings of Yoga (Part 14: After the Mind is Stable)

*For part 13, click on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 14: After the Mind is Stable)

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Patanjali’s Yoga Sutras – Chapter 1: (After the Mind is Stable; Sutras 1.40-1.41)

Overview of Sutras 1.40-1.41)

Once the mind has been reasonably stabilized and clear (see yoga sutras 1.33-1.39), the process of Yoga can begin to deepen further. Once the deeper stages are reached the mind then becomes like a transparent crystal (sutra 1.41), and is now a purified tool ready for the subtler explorations of both the gross and subtle levels. A mind so trained and controlled can explore the entire range of objects, from the tiniest to the largest (1.40).

On to the sutras…

Yoga Sutra (1.40) – parma-anu parama-mahattva antah asya vashikarah. Parma-anu means from the minutest (parma = largest, most, anu = minutest, tiniest); Parama-mahattva represents the ultimate magnitude (parama = ultimate, maximum, mahattva = infinity, largeness); Antah is end; Asya refers to of this, of his (or hers); Vashikarah means mastery or power over.

Translated this becomes…When, through these practices (as previously described in sutras 1.33-1.39), the mind eventually develops the power to become stable when concentrating on the tiniest sized object to the very largest, at this time the mind truly comes under control. Swami Satchitananda interprets this sutrs thusly: “Gradually one’s mastery in concentration extends from smallest particles to the greatest magnitude.”

When the mind is brought under the practitioner’s control (vashikara), then that mind can be used as a tool to explore the subtler components of the mind field (Chitta). This control (or the ability to focus on the smallest or largest) is not the goal in and of itself. It is meant to indicate that some power has now been gained that means some final goal has been attained. Rather, it is proof of having properly trained the instrument of mind. Then that mind is used in powerful ways that were previously unimaginable.

Vyasa’s commentary on this sutra explains it further: “Entering into the subtle it attains the position of steadiness upon the smallest of the small, down to an atom. Entering into the large, the position of mental steadiness reaches up to the largest of the large. His great power consists in not being turned back by any check while running along both these lines. The mind of the Yogi, full of this power, does not again stand in need of the mental embellishment due to habitual practice.”

So, the aim of practicing this sutra is not mastery of (or over) the other, which would only serve to further separate the “I-Them” distinctions, but to simply find stability there.  It is only in this stability and stillness that the practitioner can “become” the other.

Yoga Sutra (1.41) – kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih. Kshinna-vritti means with modifications of mind weakened (kshinna = weakened, vritti = modifications of mind); Abhijatasya is clear, transparent or naturally pure; Iva is like; Maneh is crystal, jewel; Grahitri means the perceiver, the knower; Grahana is perception; Grahyeshu is the perceived; Tat-stha means the mind abides in that (tad = that and stha =to stand, abide); Tat-anjanata means to assume the shape or color of; Samapattih means complete absorption, Samadhi.

Translation…Once the modifications of mind (vritti) have become weakened, the mind then becomes like a transparent crystal, easily taking on the qualities of whatever object is observed, whether that object is the observer, the means of observing, or an object observed, in a process of total absorption, entering a state devoid of differentiation between the perceiver, the perception, and the perceived. This culmination of meditation is called samapattih  or Samadhi.

The perception of an ego-self that we cling to (the one of individuality), which tends to remain separate from all other things, including the divine, may slowly dissolve until the “self” and the “other” are no longer separate, leaving only the sense of true Self.

*Part 13 may be viewed by clicking on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind cont.; Sutras 1.36-1.39)

Overview of Sutras 1.36-1.39)

The previous sutras (1.34 – 1.35) were the 1st and 2nd of 5 specific “concentrations” that Patanjali recommended for stabilizing the mind. And we were reminded to become aware of the actual sensing itself, not merely the objects. This applies also to the next three sutras (1.36 – 38) and to the next (1.39) which is not specified and allows for the practitioner to concentrate on whatever object or principle they may choose.

On to the sutras…

Yoga Sutra (1.36) – vishoka va jyotishmati.  Vishoka is a state free of pain and suffering; Va is or (referencing the other concentration practices); Jyotishmati means the supreme or inner light, divine light.

Translated… Or, concentration on a pain free inner state that remains lucid and bright, this also brings stability and tranquility. In other words. Tranquility may also be attained by fixing the mind on the Inner (Divine) Light, which is beyond pain, suffering and sorrow.

A simple way to practice this sutra is to visualize a glowing luminosity in the heart center and focus on that; this is not the physical heart but the heart center (chakra) in the center of the chest. Hold your concentration there and allow any thoughts, images, impressions or memories that might arise in the mind field to pass like clouds in the sky, maintaining an attitude of indifference; this way you’ll remain unaffected, undisturbed and undistracted.

Yoga Sutra (1.37) – vita raga vishayam va chittam. Vita means without, free- from; Raga is attachment, desires; Vishayam means things (the objects of the senses); Va is or (referencing the other concentration practices); Chittam is mind-field, “stuff” of the mind.

Translated to mean… Or, by contemplating having a mind that is free from desires, the mind also gets stabilized and tranquil. In this sutra, Patanjali asks us to believe that at our very core there is an unchanging center of goodness and light and we should contemplate that.

Yoga Sutra (1.38) – svapna nidra jnana alambanam va. Svapna is dream (state of dreaming, not the content); Nidra means sleep, deep sleep; Jnana is knowledge, experience based on observation; Alambanam is resting on or support for concentration; Va is or (referencing the other concentration practices).

Translated this is… Or, by focusing on the nature of the consciousness stream in the dream state or the nature of the state of dreamless sleep, the mind also becomes stabilized and tranquil. Said another way:  Or, the mind achieves tranquility by concentrating on the experience of a dream or deep sleep.

This sutra simply reminds us of yet another option for our focus of concentration/meditation.

Yoga Sutra (1.39) – yatha abhimata dhyanat va. Yatha means as, according to; Abhimata is one’s own predisposition, choice, desire, attraction; Dhyanat means by meditating; Va is or (referencing the other concentration practices).

This is translated as… Or, by contemplating or concentrating on whatever object or principle the practitioner may like, or towards which one has a predisposition, the mind becomes stable and tranquil.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

The objects chosen are not as important as the intention!

To comment on the basic message that Patanjali gives in this sutra; it is apparent that it matters little what we choose as the focus of our practice; the intention of the practice is the crucial element. Although while the principle of one-pointedness can be applied to any of the objects chosen, and they may have some benefit, the meditator would so well to  learn to choose more refined objects to stabilize the mind for meditation, this will accelerate the process.

*Part 12 may be viewed by clicking on: The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

*Part 11: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind; Sutras 1.33-1.35)

Overview of part 12…

Many teachers of meditation emphasize one method only, such as concentrating on the breath, some virtue such as compassion, a specific center in the body (chakra) or some other object where fixed gazing is involved (tratak) as outlined in sutras 1.33 – 1.39. While these (and other) methods are extremely useful, it is good to keep in mind that they are limited in their results and often suffice only as preparatory practices for more subtle meditations leading up to and including Samadhi (as described in later chapters; 2, 3 & 4). Many people become satisfied with the results of these preparatory meditations and will settle for their calming benefits, never bothering to pursue the subtler meditations that lead to Self-realization.

Nonetheless, Patanjali has made a point of recommending students of meditation practice these “preliminary” meditations as a sort of basic training. Trying to skip them, although it may be tempting for some, is a serious mistake and may well result in their meditation practice becoming nothing more than a battle with their mind. So, it is very important to realize that these meditations are best used to stabilize and clear the mind as a preparatory measure for future (and more subtle) practice.

Now we’ll begin with the sutras…

Yoga Sutra (1.33) – maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta prasadanam. Maitri is love, friendliness; Karuna means compassion, empathy; Mudita represents cheerfulness, goodwill; Upekshanam is indifference, neutrality; Sukha means happiness, enjoyment; Duhka means pain, suffering; Punya is virtuous, benevolent; Apunya means the opposite of punya; Vishayanam means situations (regarding them) Bhavanatah is cultivating (habits) or developing (attitudes); Chitta means mind field, “stuff” of the mind; Prasadanam is clarification, peace.

Translated this sutra becomes…In regard to relationships, by cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard or indifference toward the wicked, the mind becomes purified and retains its undisturbed calmness.

Initially this sutra may seem to offer guidelines for our behavior towards others.  But an important distinction is to be made, these are not meant simply as instructions for “what to do,” but instead, “how to be.”

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)Yoga Sutra (1.34) – prachchhardana vidharanabhyam va pranayama. Prachchhardana is to exhale (through the nostrils), Vidharanabhyam means control (vidharaṇa = hold in, expansion, abhya = both); Va means or (he state of yoga can also be reached by…);  Pranayama means of breath or prana; vital energy.

Translated to mean… Or that calmness (of mind) is (can also be) attained by the controlled exhalation or retention of the breath. This sutra can be summarized literally as “exhalation-by retention-or-of the breath.” Going into its deeper meaning, it refers not only to the breath, but to prana (“energy,” or “life force”).  Practices of controlling the breath (pranayama) are traditionally used as a methods of channeling the life force in ways that harness it for spiritual growth.

Yoga Sutra (1.35) – vishayavati va pravritti utpanna manasah sthiti nibandhani. Vishayavati means of the sensing experience (Vishaya = object, thing, Vati = impression, sensation); Va is or, also; Pravritti means perception (higher); Utpanna is arising, appearing, coming from; Manasah means mind, mental (from Manas); Sthiti is steadiness, calmness; Nibandhani means firmly establishing, fixing, holding.

Translated to mean…The concentration on the process of sensory experiencing of the subtle sense perception also leads to stability and tranquility of the mind. Swami Satchidananda interprets this sutra as: “Or the concentration on subtle sense perceptions can cause steadiness of mind.”

This sutra tells how to practice by becoming aware of the inner process of sensation (not simply sensing the objects with the five senses). It means trying to become aware of actual sensing itself. In the beginning this sensing starts at a more surface or gross level, but as practice progresses, witnessing of the higher or more subtle inner senses will occur.

Stay tuned, (Part 13: Stabilizing/Clearing the Mind, cont.) will follow shortly…

*Part 11 may be viewed by clicking on: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 11: Obstacles & Solutions)

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Patanjali’s Yoga Sutras – Chapter 1: (Obstacles & Solutions; Sutras 1.30-1.32)

Overview of part 11…

As your practice evolves obstacles are to be expected: Yoga sutra 1.30 lists a number of predictable obstacles that arise on your inner journey, and sutra 1.31 mentions several consequences that grow out of these obstacles. Although the serious student may feel challenged as these obstacles (and their consequences) arise, they can take a degree of comfort in Patanjali’s assurance that they are perfectly natural and a predictable part of a maturing practice.

The Predictable Obstacles Yoga Sutra (1.30):

  1. 1. Illness,
  2. 2. Dullness,
  3. 3. Doubt,
  4. 4. Negligence,
  5. 5. Laziness,
  6. 6. Cravings,
  7. 7. Misperceptions,
  8. 8. Failure,
  9. 9. Instability.

There are also four consequences resulting from the above Obstacles (1.31)

There is a single, underlying principle that is the remedy for both these obstacles and their consequences, and that is the one-pointedness of mind (1.32). Although there are many forms in which this one-pointedness can be fixed, the principle lies in the uniformity and regularity of practice. A focused mind is far less likely to get entangled and lost in a quagmire of illusions and delusions that can occur as a result of these obstacles.

Now on to the sutras…

Yoga Sutra (1.30) – vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdha-bhumikatva anavasthitatva chitta vikshepa te antarayah. Vyadhi means disease, illness, sickness, Styana implies dullness, mental laziness, procrastination, Samshaya is doubt, indecision, Pramada means carelessness, neglect of duty, Alasya means laziness, sloth, Avirati means sensuality or to dissipate our energies,  Bhranti-Darshanais is false perception, wrong views (bhranti = false; darshana = views, perception), Alabdha-bhumikatva means failure to attain stages of practice (of concentration), Anavasthitatva means instability or slipping from the ground obtained, Chitta is mind field, “stuff” of the mind and Vikshepa means distraction, diversion, Te equals they are or these are, Antarayah means obstacles or impediments.

Together these words are translated as…Naturally encountered on the path are the following distractions that are found to be obstacles, there are nine and they are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness (both in mind and body), failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once it has been attained.

In order not to have to deal with the consequences of the obstacles that arise as a result of distractions it is best to prevent the distractions from arising in the first place. By making the mind one-pointed, we may focus it in such a way that the distraction does not arise. This may seem difficult in the beginning, but persistence will prove that the ability to focus the mind is critical and well worth the enormous effort to cultivate it.

Yoga Sutra (1.31) – duhkha daurmanasya angam-ejayatva shvasa prashvasah vikshepa sahabhuva. Duhkha represents pain (either mental or physical), Daurmanasya is sadness, despair or depression, Angam-Ejayatva (Anga is limbs or body and Ejayatva unsteadiness, shakiness), Shvasa expresses inhalation (implying agitated breathing) Prashvasah means exhalation (also implying agitated breathing), Vikshepa is distractions,  Sahabhuva means symptoms, accompaniments.

This sutra is translated as… From the obstacles listed in sutra 1.30, there are four additional consequences that also arise:

  1. 1. Mental or physical pain,
  2. 2. Sadness or dejection,
  3. 3. Restlessness, shakiness, or anxiety, and
  4. 4. Irregularities in the exhalation and inhalation of breath.

Yoga Sutra (1.32) – tat pratisedha artham eka tattva abhyasah. Tat equals those or their, Pratisedha means prevent, reduce, diminish, Artham is for the purpose of or in order to, Eka is one, single, Tattva means truth, principle or topic, Abhyasah is practice (enthusiastic).

Translated this sutra means… To prevent or overcome these obstacles and their consequences, making the mind one-pointed is recommended and this is done by training it how to focus on a single principle or object.

As Swami Satchidananda has paraphrased, we are told not to become spiritual “grazers,” moving from one practice to another, but instead to sink our roots deep and commit with faith to a (one-pointed) practice that suits our own needs.

*Part 10 may be viewed by clicking on: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Samadhi attained by devotion, cont.; Sutras 1.25-1.29)

This practice takes the student on a direct route inward, systematically penetrating each of the levels of consciousness. As we have already reviewed in part 9, it is done with sincerity and dedication (sutra 1.23) directed towards the untainted creative source or pure consciousness, Ishvara (sutra 1.24). Now in part 10 it will be shown how Ishvara is represented and invoked by OM and how that consciousness contains the seed of omniscience which is the very source of the teachings from all the ancient sages.

We will also be reminded in these next sutras that for it to have its proper effect, the sound of OM needs to be remembered with a deep feeling for the true meaning of what it represents.

On to the sutras…

Yoga Sutra (1.25) – tatra niratishayam sarvajna bijam. Tatra means there, in Ishvara (that special purusha); Niratishayam is unsurpassed, the highest, limitless; Sarvajna means all knowing from (sarva, all and jna, to know); Bijam means seed, root, origin.

Translated to mean…The pure consciousness is also the seed of pure knowledge or omniscience. In other words. Ishvara is unmatched and is the ultimate source of all knowledge, while in us (or others) it is only a seed.

Yoga Sutra (1.26) – sah purvesham api guruh kalena anavachchhedat. Sah is he or that, Purvesham means of the first, former, of the ancients; Api is even, also; Guruh means guru, teacher; Kalena means by time; Anavachchhedat indicates not limited by time, unconditioned, continuous.

From that consciousness (Ishvara) the ancient-most teachers were taught, since it is not limited or conditioned by the constraint of time. So, God/Isvara is the original teacher of all, even the most ancient of teachers, and is not limited by time.

Ishvara, being pure consciousness and eternal in nature, is the direct teacher of all of the ancient, earlier, or even the first of the teachers within human history. In other words, some of the original teachers of humanity have learned directly from pure consciousness, not from a human lineage of teacher-student, etc., whereby there is just a passing on of information. This direct learning from the source continues to be available at all times and places, though the help of human teachers is certainly a useful, if not an essential aid in keeping the student focused on the goal.

Yoga Sutra (1.27) – tasya vachakah pranavah. Tasya means of that, being (Ishvara); Vachakah is a verbal symbol, word, indicator or term; Pranavah is the mantra symbolized by AUM or OM this symbol always retains its purity.

Translated…The sacred word designating this creative source (Ishvara) is the sound OM, called pranava.

OM has a high vibrational quality but also has many other meanings, one of which is as a sound or term that denotes pure consciousness (Ishvara) as referred to in the preceding sutras. The word pranavah literally translates as “humming.”

Traditional teachers say that to properly chant OM (more clearly pronounced AUM), begin in the throat, then role through the mouth, and end with the closing of the lips. This then implies that OM represents the joining together of all possible sounds. Other particular mantras are simply a specific characteristic of “a sound” while Om is the totality of all sound. Used as the sound of Ishvara (God), Om implies that Ishvara (God) is ALL, the sum total of creation, existence, and change.

Yoga Sutra (1.28) – tat japah tat artha bhavanam. Tat means its, whose, being; Japah is repeated remembrance, repetition; Tat means its, whose, being; Artha equals meaning; Bhavanam means understanding with devotional feeling, absorbing, dwelling upon.

Translated…This sound is repeatedly remembered with deep feeling for the full meaning of what it represents. Swami Vivekananda translates it thusly: “The repetition of this (Om) and meditating on its meaning (is the way).”

It is important for the student to remember that not only the vibration (japa), but also the deep meaning of the mantra, and avoid performing a merely parrot-like repetition in the mind. Keep in mind one of Raja Yoga’s basic tenets is focused attention (in this case on OM) that results in deeper and more subtle perceptions.

Yoga Sutra (1.29) – tatah pratyak chetana adhigamah api antaraya abhavash cha. Tatah is thence, from this practice; Pratyak is the inner, individual; Chetana means true Self, consciousness; Adhigamah is knowledge, understanding, realization or attainment; Api means also; Antaraya is of obstacles or impediments; Abhavash means absence, disappearance, elimination; Cha means and or also.

Translated this sutra means…From that remembering comes the realization of the individual Self and the removal of obstacles.

Here Patanjali points out two direct benefits that come from the proper practice of the OM mantra:

  1. 1. Obstacles are removed.
  2. 2. This is a direct route to Self-realization.

If one is able to sincerely, devotedly, intensely practice the OM mantra to the depths of its meaning, it is a complete practice in and of itself. Swami Satchidananda summarized this sutra, clarifying it, when he wrote, “Normally, the mind and body limit you, but by holding something infinite, you slowly raise yourself from the finite objects that bind you and transcend them. Through that you get rid of all the obstacles and your path is made easy.”

The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9 may be viewed by clicking on: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

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The Teachings of Yoga (Part 9: Samadhi attained by devotion)

Patanjali’s Yoga Sutras – Chapter 1: (Samadhi attained by devotion; Sutras 1.23-1.24)

Patanjali uses the next few sutras to focus on the concept of Ishvara  in the framework of yoga. Early writings often used Ishvara to mean “master.” A yogesvara was therefore a “master of yoga.” Ishvara is derived from the root is, meaning to rule or to own, and is translated by many modern commentators with terms such as Supreme God, Lord, and Divine (with form). In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus,  as opposed to some other religious concepts, God is not a being that sits on a high pedestal or cloud high up in the sky along with the sun, moon, and stars; God is the actual state of Ultimate Reality. But due to the lack of direct experience, God has been personified (given form) and given various names and features by religions throughout the history. When someone expands their individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of all diverse things, the very underlying principle, or “Universal Self”, constituting all forms and names. The great sages of the Upanishads avoid the confusions related to various religious conceptions of God and encourage students of yoga to be honest and sincere in their quests for Self-realization.

As Christopher Isherwood aptly noted in “How to Know God,” we can’t imagine or conceptualize the true reality of God, but we are able to understand a personalized God. In yoga, this personalized God is a reflection of the connection that we may find through concentration, meditation and samadhi.

But it is necessary to keep in mind that God as experienced through Isvara is still an object, and the experience of separation between ourselves and the object of our devotion remains intact until in the end, we must release even this devotion if we are to attain asamprajnata (objectless) samadhi. This requires a huge leap of faith, and one that our egos will constantly resist.

On to the sutras…

Yoga Sutra (1.23) – ishvara pranidhana va. Ishvara means creative source, personal God, supreme Guru or teacher; Pranidhana is dedication, devotion (surrendering of fruits of practice); Va means “or”, also.

Translated this may mean…From a process of dedicated devotion and releasing into the creative source from which we originated (Ishvara pranidhana), the arrival at the state of samadhi is near. Or, in other words…The goal (Samadhi) can also be attained via submission to the concept of a Ishvara (personal God).

So, through sincere, dedicated, and devoted practice to the pure consciousness known as Ishvara, God, or Guru, the results of samadhi will come more quickly; this is much like a type of short cut, or a more direct route to the center of consciousness.

Yoga Sutra (1.24) – klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara. Klesha means colored, painful, afflicted or impure, (the root klish means to cause trouble);  Karma means actions and effects; Vipaka equals the fruits of, or maturing (ripening); Ashayaih means by the vehicles, accumulations, mental deposits in the unconscious; Aparamristah is untouched, unaffected; Purusha-Vishesha a special, distinct consciousness, (purusha = a consciousness; vishesha = special, distinct); Ishvara is a creative source, personal God, supreme Guru or teacher.

Translated this may mean…That creative source (referring to Ishvara) is a particular consciousness (purusha) that is unaffected by colorings or afflictions (kleshas), actions (karmas), or the results of those actions that will happen when latent impressions arise and cause those actions. B.K.S. Iyengar translates this sutra, thusly: God (Ishvara) is the supreme Being, totally free from conflicts, unaffected by actions and untouched by cause and effect.

Stay tuned as this series continues with Yoga Sutra (1.25)…

*Part 8 may be viewed by clicking on: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.