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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.

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

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Patanjali’s Yoga Sutras – Chapter 1: (Effort & Commitment – cont.; Sutras 1.21 – 22)

These two sutras (1.21 and 1.22) discuss the levels of intensity applied to actual practice and commitment to the goal. This way each person can progress at their own rate and still have a direct experience. Remaining aware throughout your practice is extremely useful and great freedom results from that awareness.

 Yoga Sutra (1.21) – tivra samvega asannah. Tivra means fast, intense; Samvega is practice, momentum, conviction or enthusiasm; Asannah means very close, near.

Translated this sutra means…Those who practices with full intensity of feeling, vigor, and a firm conviction achieves concentration and its results quickly, as compared to those who’s practice is mediocre. More simply put – The goal is achieved rapidly through intensive conviction and practice

What Patanjali seems to indicate here is the intensity of conviction and practice will determine how quickly the reach the goal. Someone with all the time in the world to practice but with little conviction will not progress as rapidly toward the goal as someone (like most of us in the West) who has limited time but who’s practice is done with intense conviction and enthusiasm.

Yoga Sutra (1.22) – mridu madhya adhimatra tatah api visheshah. Mridu is mild, gentle or slow; Madhya means medium, moderate; Adhimatra is intense, strong; Tatah would mean, from that or from this practice; Api is also; Visheshah is differentiation or distinction (between levels).

This may be translated as…For all those who’s practices and conviction are both intense the degree of intensity is defined as three basic divisions of practice, those of mild intensity, medium intensity, and vehement intensity.

On the surface this sutra seems to be little more than an elaboration or restatement of sutra 1.21 (Success in yoga comes quickly to those who are intensely energetic), but in fact, the two sutras refer to related but separate ideas. According to traditional and modern commentators, sutra 1.21 addresses the practitioner in terms of their “relationship” to their practice while 1.22 refers to the “content” of the practice itself.

So what is meant by mild, medium or vehemently intense practice?  On popular view is: a mild practice is one that is irregular and lacking in enthusiasm, basically luke-warm.  The medium level of practice is more regular, but is isolated from the rest of the student’s life.

So what is a vehemently intense level of practice?  This could be perceived as a practice that is led by being clearly, and continuously focused on the goals of yoga, where the   student sees all aspects of their life as an opportunity for spiritual growth. The more that practice is incorporated into daily life, permeating all action, the sooner the veil of Maya (ignorance, illusion) diminishes. But here our Western conditioning may tend to push too hard, so caution needs to be exercised when our egos urge us to, “do more, work more, be more!”  This caution reminds us that any practice or lifestyle that pushes on, disregarding balance and harmony will generally lead to lopsided development, and an outlook that is too rigid. By keeping these thoughts in mind, we are less likely to become attached to our physical practice and much less likely to judge and define ourselves by our progress (or lack thereof), which means we’ll be less likely to be distracted from our true goals. The bottom line is, all practice should be balanced by non-attachment.

*Part 7 may be viewed by clicking on: 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 7: Effort & Commitment)

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Patanjali’s Yoga Sutras – Chapter 1: (Effort & Commitment; Sutras 1.19 – 20)

Yoga Sutras 1.19 and 1.20 describe two kinds of aspirants, both of whom can attain the goals of Yoga:

  1. 1. Advanced, born with true insight: These aspirants are those who have made tremendous advancement in previous lives and find samadhi easy to attain (1.19).
  2. 2. Others: Most of those that aspire to be yogis are of the this type, which means following five types of effort and commitment outlined by Patanjali (1.20).

Yoga Sutra (1.19) – bhava pratyayah videha prakriti layanam. Bhava comes from the Sanskrit root bhu to be or become; Pratyayah is content of mind, true perception; Videha means bodiless or incorporeal; Prakriti represents nature, creative cause; Layanam is merged into, becoming one with.

Translated this means…Some who have attained higher levels (videhas) or know un-manifest nature (prakritilayas), are drawn into birth in this world by only a few remaining latent impressions of ignorance. When such impressions remain, the aspirant retains the possibility (and the cause) of birth, even after being freed from the present body and after becoming integrated with one’s own or the cosmic nature. This type more naturally comes to the states of samadhi.

This sutra applies to only few rare people. Most need to follow the second path, which is the five-fold path outlined in the next sutra (1.20).

Yoga Sutra (1.20) – shraddha virya smriti samadhi prajna purvakah itaresham. Shraddha means trust, certainty, faith or conviction; Virya is energy, conviction, determination; Smriti equals memory, recollections and mindfulness; Samadhi is deep absorption of meditation, ecstasy and the goal of yoga; Prajna is wisdom and discernment; Purvakah means coming before, preceeding; Itaresham means of (or for) others.

This sutra is commonly translated to mean…Others follow a five-fold systematic path to lay the groundwork by which the higher samadhi (asamprajnata samadhi) is attained. These five principles and practices form a very simple, straightforward guide outlining the personal commitments necessary to properly follow the path of Self-realization. It benefits one to memorize these five, reflecting on them often. This five-point means of orientation works in conjunction with the eight rungs of Yoga introduced later in Sutra (2.28).

The five attitudes, goals and efforts to cultivate are as follows:

  1. 1. Shraddha: Developing the faith that you are going in the right direction
  2. 2. Virya: Committing the energy to go there
  3. 3. Smriti: Cultivating memory and mindfulness
  4. 4. Samadhi: Seeking the states of samadhi
  5. 5. Prajna: Pursuing the higher wisdom

By cultivating a practice of constant remembrance of these five types of efforts and commitments, the specific practices of each are all understood in a simple step-by-step process. This helps immensely to inspire the aspirant to follow through on performing the actual practices suggested throughout all the Yoga Sutras.

The Teachings of Yoga (Part 7: Effort & Commitment)

Swami Prabhavananda’s comment on this sutra: “The concentration of the true spiritual aspirant is attained through faith, energy, remembrance, absorption and illumination.”

Inspiring steps to follow on the Path of Yoga no matter what stage or level you’re currently at. So stay tuned, next well cover Chapter 1: (Effort & Commitment, cont.; Sutras 1.21 – 22).

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Part 5, here: The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

*Part 6, here: The Teachings of Yoga (Part 6: Types of Concentration)

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 6: Types of Concentration)

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Patanjali’s Yoga Sutras – Chapter 1: (Types of Concentration; Sutras 1.17 – 18)

Yoga Sutras 1.17 and 1.18 describe the entire process of samadhi, the higher tool of meditation. Therefore, the whole process of yoga is summarized in these two and the preceding sutras. The remaining yoga sutras give more expanded explanations, including the process of stabilizing the mind and more specific ways to attain samadhi, plus how to learn to use samadhi as the finer tool for Self-realization.

The Teachings of Yoga (Part 6: Types of Concentration)

In this diagram “P” indicates with content or object.

Yoga Sutra (1.17) – vitarka vichara ananda asmita rupa anugamat samprajnatah. Vitarka means gross thought or reasoning; Vichara is subtle thought or inquiry; Ananda is even more subtle, bliss; asmita means “I-ness” or sense of self; Rupa is appearance, nature or form; Anagumat means resulting from or associated with; Samprajnatah is absorption, absolute knowledge of, also indicates “lower” Samadhi.

According to this sutra, Samprajnata (lower) Samadhi is explained, defining a deep attention, or concentration on any object. Translated this means…All objects are in one of the four stages listed. Virtually every type, style, method, or object of meditation is assigned to one of the four stages or levels described in this sutra, but here, near the beginning of the yoga sutras specific objects are not being recommended. Instead, the four categories of which any and all possible objects of meditation are introduced. The content itself can be anything; from an external object to an idea in the mind, but as long as there is active content, and the consciousness is absorbed in that content, it is called Samprajnata Samadhi. Sometimes Samprajnata Samadhi is defined as being “with support” or “with seed.”

According to Patanjali, this form of concentration or absorption (with content) consists of four levels. These are:

1: The gross (savitarka): This is the most dense, like an entry level of meditation. It consists of concentration on physical objects (matter), sense perceptions, mental visualizations, streams of thoughts, physical breath, etc.

2. The subtle (savichara): This is a more subtle level of content and concentration. This level consists of attention on the more subtle levels of matter/objects, energies, fundamentals of the mind, and qualities such as non-attachment, etc.

3: Bliss (sananda): This is an even more subtle level of reality and concentration. It consists of attention that goes beyond the gross and subtle levels of the mind. In this state bliss accompanies the meditator.

4: I-ness (sasmita): This level is one of the subtlest states of concentration as its attention is focused on the very core of the individual, the I behind or the witness of all experiences.

*Note on the prefix “sa” in these four words means “with” or accompanied by.

Thus Yoga Sutra (1.17) defines and sums up the whole process (or levels) of the concentration type meditations. The other type of meditation is the seedless (or unsupported) meditation, or meditation without objects or content, which will be defined in the next sutra.

Yoga Sutra (1.17) – virama pratyaya abhyasa purvah samskara shesha anyah. Virama means cessation, letting go, stopping, receding; Pratyaya is the cause, content of mind or cognition; Abhyasa means enthusiastic practice; Purvah indicates preceding or coming before; Samskara means deep impressions, imprints in the unconscious, deep habits, subliminal activators; Shesha is residual or that which remains; Anyah refers to the other (the lower samadhi).

Translated… In this yoga sutra, concentration or attention is without any content or object that can be described, and this is called Asamprajnata (seedless or unsupported) Samadhi. In this state, in addition to the gross and subtle thoughts, the senses and thinking apparatus of the mind remain in a latent state. It is a very high state of “knowing,” and is of the kind that is often described as indescribable in words (beyond words).

Much more than just a state of quietness: It is important to understand that the objectless-ness referred to here is far deeper than simply quieting the busy conscious mind. Allowing that noisy mind to gradually still itself is no doubt an important step, however, it is only a stepping stone to opening the veil obscuring the unconscious. Once attained, the many impressions (samskaras) that are normally not seen are allowed to come forward, and along with them an awareness of the sensing and thinking instruments, the subtle energies, and all the subtle building blocks of mind and matter. All of these, not just the surface level thoughts, are the subject of objectless-ness or seedless meditation.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Part 5, here: The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Practice & Non-Attachment; Sutras 1.15 – 16)

Yoga Sutra (1.15) – drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam. Drista means seen or perceived. Anushravika means revealed, heard (from others). Vishaya is objects, subjects or entities. Vitrishnasya is of one who is free from desire or craving. Vashikara means supreme, mastery or total control. Sanjna means awareness, consciousness or knowing. Vairagyam is non-attachment, indifference, dispassion or neutrality.

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

Translated this means…When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachment (vairagya). Or in other words: dispassion (or non-attachment) results from a balance in (or mastery of) the consciousness, and when the desire for all things that we see or have heard of is extinguished.

This non-attachment is not suppression nor detachment as these are both pretentious and a case of “doing” something. This non-attachment is instead a “non-doing” sort of thing. It means that your attention does not hold (or grab onto) any impression that appears in the mind in the first place. Non-attachment is cessation! If attachment does occur (whether appealing or aversion), and attention fixes itself on a deep mental impression, the subsequent non-attachment comes from the cessation of mental clinging, not from an act of forcefully prying attention away.

Patanjali further explains that non-attachment (vairagya) applies to progressively deepening levels of our being. While we might begin with our more shallow level attachments, such as the objects and people encountered in daily life, this practice is intended to deepen to include all of the objects or experiences even those we might have only heard about, including the many powers (siddhis) or experiences of the psychic or subtle realm. We gradually come to witness that even these are nothing more than distractions on our journey to Self-realization, and we learn to let them pass by as clouds in the sky.

Yoga Sutra (1.16) – tat param purusha khyateh guna vaitrshnyam. Tat is “that.” Param is higher, superior, supreme, transcendent. Purusha means pure consciousness, Self. Khyateh means through knowledge, vision, discernment. Guna represents the elements, prime qualities, constituents or attributes (three gunas of sattvas, rajas and tamas). Vaitrshnyam is that state of freedom from desire or craving (for the gunas)

This sutra can be translated to mean…Indifference to the subtlest elements, constituent principles, or qualities themselves (gunas), achieved through a knowledge of the nature of pure consciousness (purusha), is called supreme non-attachment (paravairagya). Or put another way: The highest state of desirelessness (unsurpassed non-attachment – paravairagya) arises from the experience of the true Self and in this state even the most basic elements of nature lose their power over us.

The Teachings of Yoga (Part 5: Practice & Non-Attachment, cont.)

Supreme non-attachment (paravairagya) to the gunas (the three primal elements that the yogis refer to as the prime constituents of both manifest and unmanifest matter (prakriti) includes non-attachment in relation to not only the gross physical world, but also to the entire subtle, psychic and astral planes, as well as the causal realm out of which they arise.

Paravairagya comes after Self-realization and is described in these sutras as where non-attachment ultimately leads, that is, once you have the tool of samadhi and direct experience of the Self.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Part 4, here: The Teachings of Yoga (Part 4: Practice & Non-Attachment)

*Of related interest… The Three Gunas

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 4: Practice & Non-Attachment)

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Patanjali’s Yoga Sutras – Chapter 1: (Practice & Non-Attachment; Sutras 1.12 thru 1.14)

The Teachings of Yoga (Part 4: Practice & Non-Attachment)Practice (abhyasa) and non-attachment (vairagya) are the two foundational principles on which the entire system of Yoga rests. Through the cultivation of these two principles, all other Yoga practices evolve and eventually mastery over the mind field (chitta) occurs, and allows the realization of the true Self (Atman).

Regular practice keeps you headed in the right direction, while non-attachment provides you with a means to continue your inner journey without getting sidetracked by the pains and pleasures encountered along the way.

Abhyasa and Vairagya go hand-in-hand as companion practices, and they are the tools for mastering (nirodhah) the many levels (fluctuations) of the mind, thus allowing the experience of the true Self.

In order to properly practice and cultivate non-attachment, it is necessary to become consistently better at discriminating between which actions, utterances, and thoughts take you toward the goal of union, and those which tend to separate and divide. Developing this increasing discrimination is both a foundation practice and a subtle tool for advancing the inner journey.

Practice means having an attitude of persistent effort to attain and maintain a state of stable tranquility. Non-attachment involves learning to let go of the many attachments, aversions, fears, and false identities that are clouding the true Self.

Yoga Sutra (1.12) – abhyasa vairagyabhyam tat nirodhah. Abhyasa means practice (also cheerfulness). Vairagyabhyam is non-attachment, indifference (or dispassion). Tat means this (of those). Nirodhah in this context, means control, regulation, restraint or mastery.

Translated this sutra means these thought patterns are controlled via a balance between cheerful practice (abhyasa) and non-attachment (vairagya).

Yoga Sutra (1.13) – tatra sthitau yatnah abhyasa. Tatra means “of these two” (abhyasa and vairagya). Sthitau represents stability, consistence and undisturbed calmness. Yatnah is effort, persistent exertion or sustained struggle. Abhyasa means with (repeated) practice.

This sutra can be translated as: Practice (abhyasa) involves applying the chosen effort, and doing the actions necessary to bring a stable and tranquil state (sthitau). In other words – It means resolutely and consistently adhering to one’s practice of yoga until stable and undisturbed calmness is attained.

A note on Sthitau as a stable form of tranquility: This stability is more than just a matter of regaining your peace of mind when it has been lost, it is taking the extra steps when planning your life to support meditation; no only when meditating formally (like sitting meditation) but also when in “the marketplace.”

Yoga Sutra (1.14) – sah tu dirgha kala nairantaira satkara asevitah dridha bhumih. Sa means the same, that (practice). Tu is but or in any case. Dirga Kaka (Dirgha = long. Kala = time). Nairantarya is continuous; uninterrupted. Satkāra means seriousness; care. Adara is respect; consideration for others. Asevito (from asevita) means practiced, followed or continued. Drdha means sound, well founded. Bhumiḥ (from bhumi) basis, foundation or earth.

Put together all these words mean: When that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation. In other words – Success can definitely be achieved through a sound and continuous practice over an extended period of time, when carried out in a serious and thoughtful manner.

Because consistency is such an important part of practice, choose a practice to which you commit yourself. Rather than be overenthusiastic when establishing your practice and taking on more than you have time (or energy) for, it is better to start by choosing a level of practice that you know you can maintain without a break. As your lifestyle changes to give you more time for meditation you can increase your time to include a session of longer duration.

Next in this series, Part 5 (Practice and non-attachment, cont.), Yoga Sutras 1.15 – 16.

*Part 1 can be viewed by clicking on: The Teachings of Yoga (Part 1 – Yoga Defined)

*Part 2, here: The Teachings of Yoga (Part 2: Un-coloring Your Thoughts)

*Part 3, here: The Teachings of Yoga (Part 3: Un-coloring Your Thoughts – Cont.)

*Rae Indigo is ERYT500.