Yoga Sutras 2.15-2.16:
A DISCRIMINATING PERSON SEES ALL EXPERIENCE AS PAINFUL
http://www.swamij.com/yoga-sutras-21225.htm#2.15
YOGA SUTRAS 2.15-2.16: A wise, discriminating person sees all worldly
experiences as painful, because of reasoning that all these
experiences lead to more consequences, anxiety, and deep habits
(samskaras), as well as acting in opposition to the natural
qualities. Because the worldly experiences are seen as painful, it is
the pain, which is yet to come that is to be avoided and discarded.
YOGA SUTRA 2.15: A wise, discriminating person sees all worldly
experiences as painful, because of reasoning that all these
experiences lead to more consequences, anxiety, and deep habits
(samskaras), as well as acting in opposition to the natural qualities.
(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham
eva sarvam vivekinah)
parinama = of change, transformation, result, consequence, mutative
effect, alteration
tapa = anxiety, anguish, pain, suffering, misery, torment
samskara = subtle impressions, imprints in the unconscious, deepest
habits
duhkhaih = by reason of suffering, sorrows
guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)
vrittih = operations, activities, fluctuations, modifications,
changes, or various forms of the mind-field
virodhat = because of reasoning the contradictory
cha = and
duhkham = because of the pain, suffering, sorrow
eva = is only
sarvam = all
vivekinah = to one who discriminates, discerns
DISCRIMINATION COMES IN TIME:
Seeing all worldly experiences as painful is not a mere opinion or
belief system that one cultivates because of following some certain
spiritual path. Rather, it comes from the process of discrimination,
and this takes time and practice. By repeatedly seeing the process of
the playing out of samskaras (karmashaya), leading to more deep
impressions, and again recycling, the Yogi comes to conclude for
himself or herself that the entire process is bringing nothing but
pain in the long run.
WISDOM, NOT DEPRESSION:
To simply read this, that everything worldly brings pain, can seem
rather depressing or fatalistic. This is definitely not the case.
This insight comes with wisdom, with seeing clearly the nature of the
temporal process. The Yogi feels a sense of joy in this insight, as
it causes an even greater drive towards Self-realization, the direct
experience of that eternal Self, which is not subject to change,
death, decay, or decomposition.
NAME AND FORM OF THE PRIME ELEMENTS:
The Yogi comes to see that the primal elements or gunas (sattvas,
rajas, and tamas) just keep changing names and forms. It is that
incessant transitioning process that is seen to be not worthy of
continuing unabated. Eventually, through the practices of Yoga, the
gunas themselves are resolved back into their cause, leading to
liberation (4.32-4.34).
GOING IN THE WRONG DIRECTION:
The Yogi also comes to see that all of these activities are outward
bound, moving directly in the opposite direction from the eternal
Self. Because of that insight, he or she wants even more strongly to
go inward, in pursuit of the direct experience of pure consciousness,
or Purusha (3.56, 4.34).
SEE ALSO the article:
Sankhya Yoga, Prakriti and its Evolutes:
Returning to Self-realization
http://www.swamij.com/prakriti-purusha-sankhya.htm
YOGA SUTRA 2.16: Because the worldly experiences are seen as painful,
it is the pain, which is yet to come that is to be avoided and
discarded.
(heyam duhkham anagatam)
heyam = to be discarded, avoided, prevented
duhkham = pain, suffering, sorrow
anagatam = which has not yet come, in the future
CURRENTLY MANIFESTING:
The three consequences of birth, span of life, and experiences (2.13)
may be playing out in the current time or life, and may be
experienced as pain or pleasure (2.14). One has to deal with these
impressions and their actions (karmas) in the here and now.
MANIFESTING LATER:
Other samskaras of the karmashaya (2.12) are not driven by their
current coloring or life circumstance to play out at the present
moment. They remain in their latent form in the latent part of the
mind, destined to come to life and play out later.
EXPLORE THE LATENT:
The Yogi comes to the point of practices where it is not only the
currently manifesting karmas that are dealt with. Rather, he or she
intentionally explores the unconscious processing part of the mind
and the latent part of the mind, so as to uncover, attenuate, and
eliminate the coloring (klishta) (1.5, 2.3) of these deep
impressions, as was described in sutra 2.4. In this way, the effects
(karma) of those deep impressions are discarded, avoided, or
prevented (hevam). Then the absolute or pure consciousness behind the
veil can be experienced.
SEE ALSO the article:
Four Levels and Three Domains of Consciousness
http://www.swamij.com/levelsdimensions.htm
AS SENSITIVE AS THE SURFACE OF THE EYEBALL:
In describing how the Yogi wants to avoid the pain that is still to
come, the commentator Vyasa says that the Yogi's perception has
become as sensitive as the surface of an eye-ball. It is because of
this highly refined sense of self-awareness that he or she discovers
the future karmas in the karmashaya, and wants to deal with them long
before they have the chance to come to fruition.
THE SEER AND THE SEEN:
The key to this process of avoiding future karmas is breaking the tie
between the seer and the seen (2.17), as described in the remaining
sutras of this section.
Yoga Sutras 2.17-2.22:
THE NATURE OF THE SEER AND THE OBJECTS SEEN
http://www.swamij.com/yoga-sutras-21225.htm#2.17
(Useful graphics are shown at this link)
YOGA SUTRAS 2.17-2.22:
The uniting of the seer (the subject, or experiencer) with
the seen (the object, or that which is experienced) is the
cause or connection to be avoided.
The objects (or knowables) are by their nature of: 1) illumination or
sentience, 2) activity or mutability, or 3) inertia or stasis; they
consist of the elements and the powers of the senses, and exist for
the purpose of experiencing the world and for liberation or
enlightenment. There are four states of the elements (gunas), and
these are: 1) diversified, specialized, or particularized (vishesha),
2) undiversified, unspecialized, or unparticularized (avishesha), 3)
indicator-only, undifferentiated phenomenal, or marked only (linga-
matra), and 4) without indicator, noumenal, or without mark
(alingani).
The Seer is but the force of seeing itself, appearing to see or
experience that which is presented as a cognitive principle.
The essence or nature of the knowable objects exists only to serve as
the objective field for pure consciousness. Although knowable objects
cease to exist in relation to one who has experienced their
fundamental, formless true nature, the appearance of the knowable
objects is not destroyed, for their existence continues to be shared
by others who are still observing them in their grosser forms.
YOGA SUTRA 2.17:
The uniting of the seer (the subject, or experiencer) with the seen
(the object, or that which is experienced) is the cause or connection
to be avoided.
(drashtri drishyayoh samyogah heya hetuh)
drashtri = of the seer, knower, apprehender
drishyayoh = of the seen, knowable
samyogah = union, conjunction
heya = to be discarded, avoided, prevented
hetuh = the cause, reason
THE SEER ENGULFS THE SEEN:
Connecting the seer with the seen does not mean the physical eyes
looking at physical objects. It means the pure consciousness (1.3,
2.20) wrapping itself around the subtlest of the traces in the deep
unconscious. Those deep impressions (samskaras) are engulfed (1.4) by
consciousness, and then the forgetting process of avidya (2.5, 2.24)
becomes even more pronounced. The subtler nature of these seen
objects is described in the next few sutras, below. (Click here for
more info on the process of the observer observing the observed.)
THE KEY IS IN LOOSENING THE ALLIANCE:
The key here is that, in a moment when the seer is not connected with
any of those possible seen objects, there is freedom, and that is the
higher state of consciousness that is being sought (1.3, 4.26).
However, it comes in stages. Layer after layer, object after object,
the seer is loosened from its connection to the seen. This is why
there is progress on the inner journey, and it is a progress that
comes from revealing and setting aside, so as to uncover the true
Self at the center.
SAMSKARAS BECOME MERE MEMORIES:
In the foundation principles of sutra 1.5, it was described that
thought patterns are one of five kinds, and that these are either
klishta or aklishta (colored or uncolored). One of those five kinds
of thought patterns is that of memory. Here, in this current sutra
(2.17), the fulfillment of that process is being described, wherein
the colored thought processes become mere memories that are no longer
colored by any of the five kleshas (2.3).
THE FINAL ALLIANCE IS BROKEN:
The rest of this chapter, and the sutras of Chapter 3 further
describe the process of breaking the alliances. After fully
describing the process of how the many alliances are progressively
loosened, sutras 2.25 and 3.50 (end of the next chapter) describe how
the final disconnect happens with the renunciation of avidya itself,
and of the alliance between buddhi and consciousness. This means that
even the finest instrument of knowing is ultimately set aside from
consciousness itself.
YOGA SUTRA 2.18:
The objects (or knowables) are by their nature of: 1) illumination or
sentience, 2) activity or mutability, or 3) inertia or stasis; they
consist of the elements and the powers of the senses, and exist for
the purpose of experiencing the world and for liberation or
enlightenment.
(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga
artham drishyam)
prakasha = illumination, light
kriya = of activity
sthiti = steadiness, inertia, stasis
shilam = having the nature of (illumination, activity, steadiness)
bhuta = the elements (earth, water, fire, air, space)
indriya = powers of action and sensation, instruments, mental sense
organs
atmakam = consisting of (elements and senses)
bhoga = experience, enjoyment
apavarga = liberation, freedom, emancipation
artham = for the sake of, purpose of, object of
drishyam = the seen, the knowable
UNDERSTANDING THE SEER AND THE SEEN:
It is essential to have some understanding of the nature of the seer
and of the seen if we are to be able to understand the nature of the
alliance between them, and how to break that alliance. Describing the
nature of the seer and the seen is the subject of this and the next
few sutras. Here, in this sutra, that nature of the seen is briefly
described as being part of several categories or types. The seen is
described in sutra 2.20.
THREE BROAD TYPES OF SEEN OBJECTS:
Based on the three gunas, or primary constituent elements, objects
have a tendency towards one or the other of three types. These are
objects predominantly of prakasha (illumination, light), kriya
(activity), or stithi (steadiness, inertia, stasis). The four states
of these elements (2.19), the purpose of these knowable objects
(2.18), the reason for the seer's alliance with them (2.23), and the
means of freedom (2.25) are explained in the following sutras of this
section.
FIVE ELEMENTS AS OBJECTS OF MEDITATION:
The seen objects are composed of the five elements (indriyas) of
earth, water, fire, air, and space (bhutas). The many manifestations
of these, as well as the five elements as individual entities are
examined with the razor-sharp discrimination of samyama (3.4-3.6),
and are set aside with non-attachment (1.16). Mastery over the five
elements comes through direct examination of their nature (3.45),
with the fruits being renounced (3.38). This process of examining
the objects and the elements leads ever closer towards the seer
resting in its true nature (1.3).
FIVE INDRIYAS AS OBJECTS OF MEDITATION:
Along with those many objects and the five elements, there comes the
five instruments (indriyas) of action (karmendriyas) and sensation
(jnanendriyas). After first training the senses (2.32, 2.43), these
ten means of expression and perception are themselves examined as
objects (3.48). Through samyama (3.4-3.6), the ten senses themselves
are also set aside with non-attachment (1.16), adding to the movement
towards the seer resting in its true nature (1.3).
SEE ALSO the article:
Indriyas or the Ten Senses
http://www.swamij.com/indriyas.htm
BEYOND CONVENTIONAL OBJECTS:
At some stage of the subtler journey within, we examine not only
objects and mental impressions in the conventional sense. We also
explore both the components that build those objects (bhutas of
earth, water, fire, air, and space), and the senses themselves (ten
indriyas). Through such subtle practice, awareness moves past all of
the objects in the conventional sense. It is starting the process of
observing the observing process, which is of critical importance in
the journey to realization of the observer itself (1.3).
SEE ALSO:
Observer, Observing, and Observed
http://www.swamij.com/types-stages-meditation.htm#threeaspects
YOGA SUTRA 2.19:
There are four states of the elements (gunas), and these are: 1)
diversified, specialized, or particularized (vishesha), 2)
undiversified, unspecialized, or unparticularized (avishesha), 3)
indicator-only, undifferentiated phenomenal, or marked only (linga-
matra), and 4) without indicator, noumenal, or without mark
(alingani).
(vishesha avishesha linga-matra alingani guna parvani)
vishesha = diversified, specialized, particularized, having
differences
avishesha = undiversified, unspecialized, unparticularized, having no
differences
linga-matra = undifferentiated, only a mark or trace (linga = mark,
trace; matra = only)
alingani = without even a mark or trace, undifferentiated subtle
matter
guna-parvani = state of the gunas (guna = of the qualities, gunas of
prakriti; parvani = state, stage, level)
ELEMENTS EVOLVE AND INVOLVE IN FOUR STAGES:
All of the objects and elements mentioned in the last sutra (2.18)
are constituted of the three primal elements (gunas). As the
attention of the Yogi goes deeper and deeper into the gunas, they are
seen to evolve and involve in four stages. Gradually the Yogi fathoms
each of these very subtle processes. This allows the seer to
systematically break the connection with the seen, as described in
sutra 2.17.
1) Vishesha = diversified, specialized, particularized, having
differences
2) Avishesha = undiversified, unspecialized, unparticularized, having
no differences
3) Linga-matra = undifferentiated, only a mark or trace (linga =
mark, trace; matra = only)
4) Alingani = without even a mark or trace, undifferentiated subtle
matter
SUPREME NON-ATTACHMENT:
Practice and non-attachment have been introduced as two foundations
of Yoga (1.12-1.16). Supreme non-attachment (paravairagya) was
described as non-attachment even to the gunas, the subtlest elements,
constituent principles, or qualities themselves (1.16). These gunas
are the subject of this current sutra.
YOGA SUTRA 2.20:
The Seer is but the force of seeing itself, appearing to see or
experience that which is presented as a cognitive principle.
(drashta drishi matrah suddhah api pratyaya anupashyah)
drashta = the seer
drishi-matrah = power of seeing (drishi = seeing; matrah = power)
suddhah = pure
api = even though, although
pratyaya = the cause, the feeling, causal or cognitive principle,
notion, content of mind, presented idea, cognition
anupashyah = appearing to see
Understanding the seer and the seen:
UNDERSTANDING THE SEER AND THE SEEN:
As was pointed out above (2.18), it is essential to have some
understanding of the nature of the seer and of the seen if we are to
be able to understand the nature of the alliance between them, and
how to break that alliance. Describing the nature of the seer is the
subject of this current sutra, and of the seen is the subject of the
next few sutras.
WHO MAKES THE ALLIANCE?:
If we are trying to break the alliance between seer and seen (2.17,
2.12-2.25), then who is the seer who has made that false alliance? It
is the pure consciousness known as purusha, atman, or Self. It is
that, which remains (1.3) after the mastery (nirodah, 1.2) of the
many impressions in the mind field.
SEE ALSO the article:
Sankhya Yoga: Prakriti and its Evolutes, Returning to Self-Realization
http://www.swamij.com/prakriti-purusha-sankhya.htm
NATURE OF THE OBJECTS OF ALLIANCE:
If the seer is pure consciousness, then what is the nature of those
objects (1.4) with which the false alliance has occurred? The nature
of those objects is described in the next sutra (2.21).
2.21 The essence or nature of the knowable objects exists only to
serve as the objective field for pure consciousness.
(tad-artha eva drishyasya atma)
tad-artha = the purpose for that, to serve as (tad = that; artha =
purpose)
eva = only
drishyasya = of the seen, knowable
atma = essence, being, existence
RELATIONSHIP BETWEEN SEER AND SEEN:
While there are countless objects, it is useful to know that all
objects share one thing in common. They are all witnessed by the
seer, the Self, or pure consciousness. Thus, the nature of the
relationship between consciousness and one object is similar to the
relationship between consciousness and any other object--they both
share the same observer or seer.
BREAKING THE ALLIANCE IS SIMILAR:
If the nature of the alliances is similar, then the means of breaking
those alliances is also similar. This means that there is a basic
simplicity in the process of discrimination (2.26-2.29) that leads to
Self-realization. This doesn't make the process easy, but it sure is
useful to see the underlying simplicity in the process. Regardless of
what object is seen by the seer, and regardless of its coloring
(klishta), the means of seeing clearly through discrimination is
similar in all cases. Thus, the Yogi keeps doing the same basic
process of examining, discriminating, and setting aside with non-
attachment (1.12-1.16). Over and over, through all the levels of
concentration (1.17), and with each of the kinds of coloring (2.4),
the same means of razor-like discrimination occurs (3.4-3.6).
YOGA SUTRA 2.22: Although knowable objects cease to exist in relation
to one who has experienced their fundamental, formless true nature,
the appearance of the knowable objects is not destroyed, for their
existence continues to be shared by others who are still observing
them in their grosser forms.
(krita-artham prati nashtam api anashtam tat anya sadharanatvat)
krita-artham = one whose purpose has been accomplished (krita =
accomplished; artham = purpose)
prati = towards, with regard to
nashtam = ceased, dissolved, finished, destroyed
api = even, although
anashtam = has not ceased, not dissolved, not finished, not destroyed
tat = that
anya = for others
sadharanatvat = being common to others, due to commonness
OBJECTS CEASE TO EXIST:
As attention moves subtler and subtler through the layers of
existence, those objects that were there for the benefit of the seer
(2.21) no longer exist for the seer. A most simple example of this is
when one's attention turns inward, even for the beginning meditator.
At first, the external world and its sounds are a distraction. Yet,
suddenly, when attention actually moves inward, it is as if the
external world, its objects, and people cease to exist. When
attention moves inward, down through the levels of manifestation of
earth, water, fire, air, and space, for example, those levels also
cease to exist for the seer.
OBJECTS CONTINUE FOR OTHERS:
While the objects cease to exist for the Yogi, they continue to exist
for others. For example, in case of the meditator mentioned above,
the external world ceases for that person, but continues for others.
The same is also true for the subtler aspects such as the elements
and indriyas (2.18).
Yoga Sutras 2.23-2.25:
FREEDOM OF THE SELF BEYOND IGNORANCE
http://www.swamij.com/yoga-sutras-21225.htm#2.23
(Useful graphics are shown at this link)
YOGA SUTRAS 2.23-2.25:
Having an alliance, or relationship between objects and the Self is
the necessary means by which there can subsequently be realization of
the true nature of those objects by that very Self. Avidya or
ignorance (2.3-2.5), the condition of ignoring, is the underlying
cause that allows this alliance to appear to exist. By causing a lack
of avidya, or ignorance there is then an absence of the alliance, and
this leads to a freedom known as a state of liberation or
enlightenment for the Seer.
YOGA SUTRA 2.23:
Having an alliance, or relationship between objects and the Self is
the necessary means by which there can subsequently be realization of
the true nature of those objects by that very Self.
(sva svami saktyoh svarupa upalabdhi hetuh samyogah)
sva = of being owned
svami = of being owner, master, the one who possesses
saktyoh = of the powers
svarupa = of the nature, own nature, own form (sva = own; rupa = form)
upalabdhi = recognition
hetuh = that brings about, the cause, reason
samyogah = union, conjunction
ALLIANCE WAS NECESSARY TO KNOW OBJECTS:
If the alliance between the seer and the seen had never happened, it
would not be possible for the seer to have objective knowledge.
Later, as practices unfold, that so-called knowledge is seen to be
based on ignorance (avidya, 2.5), and thus, is seen to be not
knowledge after all.
ALLIANCE ALLOWS BREAKING THE ALLIANCE:
Furthermore, having that false alliance between seer and seen allows
one to seek, and to find the true Self (1.3). Had there been no
alliance, this journey would not have been possible. In other words,
the alliance itself (between seer and seen) was an essential
prerequisite! Thus, it is sometimes said that the entire universe is
all lila, or play.
YOGA SUTRA 2.24: Avidya or ignorance (2.3-2.5), the condition of
ignoring, is the underlying cause that allows this alliance to appear
to exist.
(tasya hetuh avidya)
tasya = of that (of that alliance, from last sutra)
hetuh = that brings about, the cause, reason
avidya = spiritual forgetting, ignorance, veiling, nescience
HOW THE ALLIANCE AROSE IN THE FIRST PLACE:
All of the alliances between seer and seen, which have been described
in the previous few sutras (begin 2.17), were able to arise because
of the foundation klesha (coloring) (1.5, 2.3) of avidya, or
ignorance (2.5). Without that primary foundation, the other alliances
simply could not have grown. It is somewhat like saying the walls and
roof of a house could not be built without a foundation, or that
plants could not grow without some form of soil or substratum in
which to grow.
NEUTRALIZE THE FOUNDATION:
By neutralizing or eliminating the foundation of avidya or ignorance
(2.5), all of the would-be alliances are effectively dealt with. This
is described in the next sutra (2.25).
YOGA SUTRA 2.25: By causing a lack of avidya, or ignorance there is
then an absence of the alliance, and this leads to a freedom known as
a state of liberation or enlightenment for the Seer.
(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)
tat = its
abhavat = due to its disappearance, lack or absence (of that
ignorance in the last sutra)
samyogah = union, conjunction
abhavah = absence, disappearance, dissolution
hanam = removal, cessation, abandonment
tat = that
drishi = of the knower, the force of seeing
kaivalyam = absolute freedom, liberation, enlightenment
CAUSING AN ABSENCE OF IGNORANCE:
There is an important subtle point here that is very practical. By
removal of the ignorance (avidya) (2.5), there remains a void,
absence, or lack of avidya. It is this absence of avidya (ignorance)
that is desired, not just the act of eliminating it. If we say that
our goal is eliminating avidya, it sets the stage for the mind to
continue to produce ignorance or misunderstanding, so that we can
fulfill our goal of eliminating it. If we want to take on the false
identity of being an eliminator of ignorance, then more and more
ignorance will be produced, so that we may fulfill the desire of
eliminating. However, if we have the stated goal of the absence of
ignorance, our mind will become trained to seek that state of absence
of avidya. The elimination of ignorance becomes the process along the
way towards that eventual final goal (4.30).
SEE ALSO the article:
Bindu: Pinnacle of Yoga, Vedanta and Tantra
http://www.swamij.com/bindu.htm
FREEDOM BEYOND IGNORANCE:
With avidya or ignorance (2.5) seen as the foundation or soil out
(2.24) of which grows the many alliances of seer and seen (2.17), we
see one of the key points of all sadhana (spiritual practices), that
of moving beyond the misperceptions of avidya, of which there are
four major forms (2.5): 1) regarding that which is transient as
eternal, 2) mistaking the impure for pure, 3) thinking that which
brings misery to bring happiness, and 4) taking that which is not-
self to be self.
DISCRIMINATION IS THE TOOL:
Over and over, with our razor-like discrimination, we set aside the
alliances between seer and seen (2.17), seeing beyond the four forms
of avidya (2.5). This constitutes breaking the alliance of karma.
This process of discrimination is described in the next (2.26-2.29)
and later (3.1-3.3, 3.4-3.6) sutras.
Introduction to Yoga Sutras 2.26-2.29
DISCRIMINATION AND THE EIGHT RUNGS
http://www.swamij.com/yoga-sutras-22629.htm
THE EIGHT RUNGS OR LIMBS:
The art and science of Yoga is systematically described in eight
(ashta) rungs, steps, or limbs (anga). Thus, this section of the Yoga
Sutras is also called Ashtanga Yoga. The eight rungs of Yoga are
summarized in sutra 2.29, and explained in the next section (2.30-
2.34). Subsequent sutras further describe the benefits and methods of
working with those eight rungs (2.35-2.45, 2.46-2.48, 2.49-2.53, 2.54-
2.55). The links below will take you directly to the descriptions of
each of the eight rungs:
1) Yama: codes of restraint, abstinences (2.30, 2.31)
2) Niyama: observances, self-training (2.32)
3) Asana: meditation posture (2.46-2.48)
4) Pranayama: expansion of breath and prana (2.49-2.53)
5) Pratyahara: withdrawal of the senses (2.54-2.55)
6) Dharana: concentration (3.1)
7) Dhyana: meditation (3.2)
8) Samadhi: deep absorption (3.3)
THE EIGHT RUNGS ARE FOR DISCIMINATIVE ENLIGHTENMENT:
The reason for practicing the eight rungs of Yoga (2.29) is to
develop attention as the tool for discriminative knowledge, which is
the means to discriminative enlightenment and liberation. It means
using razor-like attention (3.4-3.6) to separate the seer and the
seen (2.17), so as to break the alliance of karma (2.12-2.25), and to
get past the four mistakes of ignorance, or avidya (2.24-2.25), which
are: 1) confusing the temporary for the eternal, 2) the impure for
the pure, 3) misery for happiness, and 4) the false self for the true
Self (2.5). Resulting from this systematic discrimination, the seer
or Self is eventually experienced in its true nature (1.3).
DISCRIMINATION ALLOWS SUBTLER INTROSPECTION:
This one-pointed attention and discrimination, which comes from the
practice of the eight rungs, is used for examining, exploring, and
attenuating the colorings of the subtle impressions of the mind field
(2.10), so as to go beyond, inward to the pure, eternal center of
consciousness.
THE FIRST FIVE RUNGS SHARPEN THE RAZOR:
If it is razor-like attention that is the tool for discrimination,
then it is the first five rungs of the Yoga Sutras which are honing
the edge of that razor. Then, the finer, sharpened tool is the last
three rungs, which are concentration, meditation, and samadhi, which
are collectively called samyama (3.4).
SEE ALSO the article:
Coordinating the Four Functions of Mind
http://www.swamij.com/fourfunctionsmind.htm
Yoga Sutra 2.26:
DISCRIMINATIVE KNOWLEDGE IS THE MEANS OF LIBERATION
http://www.swamij.com/yoga-sutras-22629.htm#2.26
(Useful graphics are shown at this link)
YOGA SUTRA 2.26:
Clear, distinct, unimpaired discriminative knowledge is the means of
liberation from this alliance.
(viveka khyatih aviplava hana upayah)
viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity,
awareness)
aviplava = undisturbed, without vacillation, uninterrupted
hana = of removal, of avoidance
upayah = the means, way, method
REMOVING AVIDYA OR IGNORANCE:
The last section dealt with the process of breaking the alliance of
karma (2.12-2.25), particularly through causing an absence of
ignorance (avidya) (2.24, 2.25), which is of four major forms (2.5):
1) regarding that which is transient as eternal, 2) mistaking the
impure for pure, 3) thinking that which brings misery to bring
happiness, and 4) taking that which is not-self to be self.
DISCRIMINATIVE KNOWLEDGE IS THE MEANS:
Here, in this current sutra, discriminative knowledge is introduced
as the key to liberation from this alliance to ignorance (avidya).
Discriminative knowledge is the key to the entire science of Yoga.
Through discrimination, one gradually, systematically separates the
seer from the seen (2.17, 2.12-2.25), until the final realization of
the true, eternal Self dawns (1.3, 4.22-4.26).
WHAT IS DISCRIMINATION?:
Discrimination is a process of sorting out between this and that.
This sorting out process may begin at the most external level of our
relationship with the world, such as in practicing principles such as
non-injury or truthfulness (2.34). It may include purifying the gross
colorings of the mind (2.1-2.9), or the more subtle colorings (2.10-
2.11). Over and over, this razor sharp discrimination (3.4-3.6) cuts
ever deeper into the levels of false identities (1.5) habitually
clouding the true Self (1.4).
DISCRIMINATIVE ENLIGHTENMENT:
Through the repeated process of attaining discriminative knowledge
through those many gross, subtle, and subtler levels of our being
(1.17), comes discriminative enlightenment (4.22-4.26). It is an
ongoing process of discriminating between Self and non-Self, until
the Self is seen to stand alone (1.3).
SEE ALSO the article:
Coordinating the Four Functions of Mind
http://www.swamij.com/fourfunctionsmind.htm
Yoga Sutra 2.27:
SEVEN INSIGHTS COME TO ONE WITH DISCRIMINATIVE KNOWLEDGE
http://www.swamij.com/yoga-sutras-22629.htm#2.27
YOGA SUTRA 2.27:
Seven kinds of ultimate insight come to one who has attained this
degree of discrimination.
(tasya saptadha pranta bhumih prajna)
tasya = to one, to such a person
saptadha = sevenfold
pranta = final, ultimate
bhumih = stage, level, degree
prajna = discrimination, insight, wisdom, cognizing consciousness
MANY INSIGHTS ARE REVEALED:
As that discriminative knowledge unfolds (2.26), there is a
tremendous amount of insight or wisdom that comes. Though it is not
realistic to count them all, Patanjali states that seven types of
ultimate insight come as a result of the intense practice of
discrimination through the rungs of Yoga (3.4-3.6).
SEVEN TYPES OF INSIGHT:
The commentator Vyasa describes these seven insights briefly. It is
important to understand that the insights are meant to be indicative
of the final stages of discriminative knowledge, not that these are
to serve as a checklist, or goals of powers to attain. These seven
are a reflection of the consequences from the whole process of Yoga
described in the Yoga Sutras.
1) The deep inner sources of future suffering, which would have
played out as karma, have been identified, and the mind is no longer
drawn towards those thought patterns.
2) The root causes or deep impressions providing the potential for
that karma to play out have been removed, with nothing more needing
to be done with them.
3) Through the mastery (nirodhah) attained by deep absorption
(samadhi), the wisdom of realization has been attained.
4) Discrimination has brought sufficient discriminative knowledge
that nothing further remains about which to inquire.
5) Buddhi, the higher discriminative aspect, has fulfilled its
purpose and stands alone, with nothing more to do.
6) The activities of buddhi, no longer needed, come to rest as a
stone, which has rolled down a mountain, having no need to arise
again.
7) Pure consciousness, Purusha, stands alone, in its true, eternal
Self.
http://www.swamij.com/
Yoga Sutra 2.28-2.29:
EIGHT RUNGS OF YOGA
http://www.swamij.com/yoga-sutras-22629.htm#2.28
YOGA SUTRA 2.28:
Through the practice of the different limbs, or steps to Yoga,
whereby impurities are eliminated, there arises an illumination that
culminates in discriminative wisdom, or enlightenment.
(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
yoga-anga= rungs of yoga (yoga = yoga; anga = rungs, limbs,
accessories, components, steps, parts, members, constituents)
anusthanad = by the sustained practice, observance, performance
ashuddhi = impurities
kshaye = with the elimination, destruction
jnana = of wisdom, knowledge
diptih = light, brilliance, shining, radiance
a = until, up to
viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity,
awareness)
YOGA SUTRA 2.29:
The eight rungs, limbs, or steps of Yoga are the codes of self-
regulation or restraint (yamas), observances or practices of self-
training (niyamas), postures (asana), expansion of breath and prana
(pranayama), withdrawal of the senses (pratyahara), concentration
(dharana), meditation (dhyana), and perfected concentration (samadhi).
(yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau
angani)
yama = codes of restraint, abstinences, self-regulations
niyama = observances, practices, self-training
asana = meditation posture (from the root ~as, which means "to sit")
pranayama = expansion of breath and prana, regulation, control
pratyahara = withdrawal of the indriyas (the senses), bringing inward
dharana = concentration
dhyana = meditation
samadhi = meditation in its higher state, deep absorption of
meditation, the state of perfected concentration
ashtau = eight
angani = rungs, limbs, accessories, components, steps, parts,
members, constituents
http://www.swamij.com
Introduction to Yoga Sutras 2.30-2.34
YAMAS AND NIYAMAS
http://www.swamij.com/yoga-sutras-23034.htm
YAMAS:
The first of the eight rungs (2.29) of Yoga is the five Yamas (2.30),
which have to do with training your actions, speech, and thoughts in
relation to the external world, particularly with other people. They
include:
1) Non-harming (2.35),
2) Truthfulness (2.36),
3) Non-stealing (2.37),
4) Remembering the higher reality (2.38)
5) Non-possessiveness (2.39).
As these are gently, lovingly practiced over time, they gradually
evolve into great vows for living (2.31).
NIYAMAS:
The second of the eight rungs is the five Niyamas (2.32), which have
to do with your relationship within yourself. They involve:
1) Purifying your body and mind (2.40-2.41)
2) Cultivating an attitude of contentment (2.42)
3) Training your senses (2.43)
4) Inner exploration (2.44)
5) Letting go into your spiritual source (2.45).
WHEN YOU ARE NOT DOING THE YAMAS AND NIYAMAS:
When you are acting, speaking, or thinking against the Yamas and
Niyamas (2.33), the suggestion is to remind yourself that such
negative actions, speech, or thoughts are going in the wrong
direction, and will bring you nothing but unending misery (2.34). It
can be as straightforward as silently repeating the words to
yourself, "Mind, this is not useful; this is going to bring me
nothing but more suffering, and lead me into greater ignorance of
truth." This simple practice is an extremely important way to
balance, purify, and train the mind (2.34).
27 VARIETIES OF NEGATIVITY:
Those contrary actions, speech, or thoughts can be done by oneself,
got done by another, or merely approved of. They may be accompanied
by anger, greed, or delusion. They may be mild, medium, or intense.
Thus, there are 27 combinations of these three triads (2.34).
Awareness and witnessing of these is a very useful part of
discrimination, which is the key to enlightenment (2.26-2.29).
WHY PRACTICE THE EIGHT RUNGS?
One of the most common principles that is missed is why one is
practicing these eight rungs. The reason for practicing the eight
rungs is discriminative knowledge, as described in the previous three
sutras (2.26-2.29).
Yoga Sutras 2.30-2.31:
FIVE YAMAS OR RESTRAINTS, ABSTINENCES, SELF-REGULATIONS
http://www.swamij.com/yoga-sutras-23034.htm#2.30
YOGA SUTRAS 2.30.2.31: Non-injury or non-harming (ahimsa),
truthfulness (satya), abstention from stealing (asteya), walking in
awareness of the highest reality (brahmacharya), and non-
possessiveness or non-grasping with the senses (aparigraha) are the
five yamas, or codes of self-regulation or restraint, and are the
first of the eight steps of Yoga. These codes of self-regulation or
restraint become a great vow when they become universal and are not
restricted by any consideration of the nature of the kind of living
being to whom one is related, nor in any place, time or situation.
YOGA SUTRA 2.30:
Non-injury or non-harming (ahimsa), truthfulness (satya), abstention
from stealing (asteya), walking in awareness of the highest reality
(brahmacharya), and non-possessiveness or non-grasping with the
senses (aparigraha) are the five yamas, or codes of self-regulation
or restraint, and are the first of the eight steps of Yoga.
(ahimsa satya asteya brahmacharya aparigraha yama)
ahimsa = non-violence, non-harming, non-injury
satya = truthfulness, honesty
asteya = non-stealing, abstention from theft
brahmacharya = walking in awareness of the highest reality,
continence, remembering the divine, practicing the presence of God
aparigraha = non-possessiveness, non-holding through senses, non-
greed, non-grasping, non-indulgence, non-acquisitiveness
yama = codes of restraint, abstinences, self-regulations
THE FIVE YAMAS:
The five Yamas are considered codes of restraint, abstinences, self-
regulations, and involve our relationship with the external world and
other people:
AHIMSA: non-violence, non-harming, non-injury (2.35)
http://www.swamij.com/yoga-sutras-23545.htm#2.35
SATYA: truthfulness, honesty (2.36)
http://www.swamij.com/yoga-sutras-23545.htm#2.36
ASTEYA: non-stealing, abstention from theft (2.37)
http://www.swamij.com/yoga-sutras-23545.htm#2.37
BRAHMACHARYA: walking in awareness of the highest reality,
continence, remembering the divine, practicing the presence of God
(2.38)
http://www.swamij.com/yoga-sutras-23545.htm#2.38
APARIGRAHA: non-possessiveness, non-holding through senses, non-
greed, non-grasping, non-indulgence, non-acquisitiveness (2.39)
http://www.swamij.com/yoga-sutras-23545.htm#2.39
BUILDING RELATIONSHIP WITH THE WORLD:
It should be self evident that having a good relationship with the
world and other people is imperative if we wish to sit for meditation
and experience the depths of Self-realization. The five Yamas are a
means of building that relationship.
ACTIONS, SPEECH, AND THOUGHTS:
It is easy to mistakenly lump these three together, as if they are
one concept. Actually, they are three separate practices, which work
together intimately. To cultivate self-awareness or mindfulness of
actions, speech, and thoughts as separate entities is very important.
Witness your actions as an independent practice, though related to
the others. Witness your speech as an independent practice, though
related to the others. Witness your thoughts as an independent
practice, though related to the others.
1) ACTIONS: The first level of self-awareness and self-regulation is
that of actions in the external world. Each of the Yamas are
consciously cultivated at the level of actions. By mindfulness and
self-awareness, you see when your actions are contrary to the Yamas,
and you can counter that by noting that the action is not useful
(2.33, 2.34), and acting more in line with the Yamas.
http://www.swamij.com/yoga-sutras-23034.htm#2.33
2) SPEECH: Self-awareness and self-regulation of each of the Yamas
are also consciously cultivated at the level of speech. By
mindfulness and self-awareness, you see when your speech is contrary
to the Yamas, and you can counter that by noting that the speech is
not useful (2.33, 2.34), and speaking more in line with the Yamas.
http://www.swamij.com/yoga-sutras-23034.htm#2.33
3) THOUGHTS: The subtlest level of self-awareness and self-regulation
is that of thought in the inner world. Each of the Yamas are
consciously cultivated at the level of thought. By mindfulness and
self-awareness, you see when your thoughts are contrary to the Yamas,
and you can counter that by noting that the thought is not useful
(2.33, 2.34), and promoting positive thoughts that are more in line
with the Yamas. See the sections of the article Seven Skills to
Cultivate for Meditation, which deal with the witnessing and training
the thinking process.
http://www.swamij.com/yoga-sutras-23034.htm#2.33http://www.swamij.com/sevenskills.htm
COLORING OR KLISHTA:
It is extremely important to understand the subtler context of the
coloring (klishta, 2.3, 2.4) involved with the Yamas. While we are
surely wanting to practice the Yamas in their more obvious worldly
sense, the part that is ultimately most important is the coloring or
klishta qualities of the subtle mental traces, or samskaras in the
karmashaya (2.12), as these form the veil (1.4) that blocks the
direct experience of the center of consciousness (1.3). It is not
that "I" am violent or non-violent, truthful or non-truthful, etc.
Rather, it is the thought patterns deep in the basement of the mind
(chitta), which have been colored in some way (2.4). These colorings
are dealt with in their gross (2.1-2.9) and subtle (2.10-2.11) levels.
http://www.swamij.com/yoga-sutras-20109.htmhttp://www.swamij.com/yoga-sutras-21011.htmhttp://www.swamij.com/yoga-sutras-10104.htmhttp://www.swamij.com/koshas.htmhttp://www.swamij.com/fourfunctionsmind.htm
SENSES AND MIND:
To understand not only the gross, but also the subtle aspects of self-
regulation through the Yamas, it is necessary to also understand the
nature of the senses and mind in Yoga:
1) SENSES:
The senses (indriyas) are of 10 kinds, five of which are means of
expression (karmendriyas), and five of which are means of cognition
(jnanendriyas). These are explained in the article on Training the
Ten Senses or Indriyas.
http://www.swamij.com/indriyas.htm
2) MIND:
The mind (manas) as thinking instrument is one of the four aspects of
the inner mental instrument (antakarana). This is described in the
article on Coordinating the Four Functions of Mind.
http://www.swamij.com/fourfunctionsmind.htm
WITNESSING YOUR THOUGHTS:
A separate article describes in greater detail the process of
Witnessing Your Thoughts. It may seem complicated at first, but there
is a basic simplicity that will reveal itself with practice. The
benefits for advancing in meditation are tremendous.
http://www.swamij.com/witnessing.htm
FOUNDATION FOR MEDITATION:
The better your relationship with the world and other people, and the
more you have lovingly trained yourself through the Yamas, then the
more naturally will come the other steps to meditation and higher
experience. The meditation can then, in turn, enhance the way you
relate with the world and with yourself. In this way, all of the
rungs, or limbs of Yoga work together.
YOGA SUTRA 2.31:
These codes of self-regulation or restraint become a great vow when
they become universal and are not restricted by any consideration of
the nature of the kind of living being to whom one is related, nor in
any place, time or situation.
(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)
jati = type of birth, species, state of life
desha = space, place
kala = time
samaya = circumstance, condition, consideration
anavachchhinnah = not limited by
sarva-bhaumah = universal, in all parts (sarva = all; bhaumah =
parts, spheres)
maha-vratam = great vow (maha = great; vratam = vow)
BECOMING VERSUS STATING A VOW:
Few people are able to state these vows of the Yamas (2.30) with one
hundred percent conviction from the beginning. Therefore, one starts
from where he or she stands, living them to the degree possible.
Later, as sadhana (practices) evolve, they become a great vow when
they are universal in nature.
BECOMING GREAT VOWS THROUGH FOUR CONDITIONS:
The five Yamas gradually become great vows as one moves towards four
conditions:
1) They are practiced universally in relation to all beings of all
types of birth, species, or states of life.
2) They are practiced equally in all places or spaces.
3) They are practiced continuously in all times.
4) They are practiced uniformly among all circumstances or situations.
VOWS OF ACTIONS, SPEECH, AND THOUGHT:
It is extremely important to understand that one may take a vow
related to action and speech, but that a vow of thinking might lead
to suppression or repression of thoughts and emotions. This is
definitely not the path of Yoga. If it were possible to truly make a
vow to not have contrary thinking, then there would be no need for
the self-exploration described, such as dealing with the gross (2.1-
2.9) or subtle (2.10-2.11) impressions. There would also be no need
for any instructions on what to do when one acts contrary to the
Yamas (2.33). One would simply make a vow, and that would be it! The
mind would be clear. However, that is not the case. We live the Yamas
(2.30) within our capacity, and relentlessly do the inner work to
clear the mind (1.2, 1.4), so that the Self underneath may be come
known (1.3).
http://www.swamij.com/yoga-sutras-20109.htmhttp://www.swamij.com/yoga-sutras-21011.htmhttp://www.swamij.com/yoga-sutras-10104.htm
FOUR ASPECTS TO THE GREAT VOW:
These five forms of self-regulation, self-restraint, and self-
exploration apply in four ways, once they become universal:
1) JATI: In relation to beings of any type of birth, species, or
state of life
2) DESHA: In any space or place
3) KALA: At any time
4) SAMAYA: In any circumstance, condition, or other such consideration
http://www.swamij.com
Yoga Sutra 2.32
FIVE YAMAS NIYAMAS OR OBSERVANCES, PRACTICES OF SELF-TRAINING
http://www.swamij.com/yoga-sutras-23034.htm#2.32
YOGA SUTRA 2.32:
Cleanliness and purity of body and mind (shaucha), an attitude of
contentment (santosha), ascesis or training of the senses (tapas),
self-study and reflection on sacred words (svadhyaya), and an
attitude of letting go into one's source (ishvarapranidhana) are the
observances or practices of self-training (niyamas), and are the
second rung on the ladder of Yoga.
(shaucha santosha tapah svadhyaya ishvarapranidhana niyamah)
shaucha = purity of body and mind
santosha = contentment
tapah = training the senses, austerities, ascesis
svadhyaya = self-study, reflection on sacred words
ishvara = creative source, causal field, God, supreme Guru or teacher
pranidhana = practicing the presence, dedication, devotion, surrender
of fruits of practice
niyamah = observances or practices of self-training
THE FIVE NIYAMAS:
The five Niyamas are the observances or practices of self-training,
and deal with our personal, inner world:
SHAUCHA: purity of body and mind (2.40, 2.41)
http://www.swamij.com/yoga-sutras-23545.htm#2.40
SANTOSHA: contentment (2.42)
http://www.swamij.com/yoga-sutras-23545.htm#2.42
TAPAH: training the senses, austerities, ascesis (2.43)
http://www.swamij.com/yoga-sutras-23545.htm#2.43
SVADHYAYA: self-study, reflection on sacred words (2.44)
http://www.swamij.com/yoga-sutras-23545.htm#2.44
ISHVARA PRANIDHANA: surrender; (ishvara = creative source, causal
field, God, supreme Guru or teacher; pranidhana = practicing the
presence, dedication, devotion, surrender of fruits of practice)
(2.45)
http://www.swamij.com/yoga-sutras-23545.htm#2.45
TRAINING BODY, MIND AND SENSES:
It should be self evident that having a healthy body, clear mind, and
regulated senses is necessary if we wish to sit for meditation and
experience the depths of Self-realization. The five Niyamas are a
means for self-training in relation to body, senses, and mind.
ACTIONS, SPEECH, AND THOUGHTS:
It is easy to mistakenly lump these three together, as if they are
one concept. Actually, they are three separate practices, which work
together intimately. To cultivate self-awareness or mindfulness of
actions, speech, and thoughts as separate entities is very important.
Witness your actions as an independent practice, though related to
the others. Witness your speech as an independent practice, though
related to the others. Witness your thoughts as an independent
practice, though related to the others.
ACTIONS:
At the same time that one is aware of actions in the external world
through practicing the Yamas, he or she also becomes aware of the
personal, inner processes related to body, senses, and mind, by
practice awareness of the Niyamas. By mindfulness and self-awareness,
you see when your actions are contrary to the Niyamas (as well as the
Yamas), and you can counter that by noting that the action is not
useful (2.33, 2.34), and acting more in line with the Niyamas.
SPEECH:
Through similar mindfulness and self-awareness of speech in relation
to the Niyamas, you see when your speech is contrary to the Niyamas.
This can also be countered that by noting that the speech is not
useful (2.33, 2.34), and speaking more in line with the goals of the
Niyamas.
THOUGHTS:
The subtlest level of self-awareness and self-regulation is that of
thought in the inner world. Each of the Niyamas are consciously
practiced at the level of thought. By mindfulness and self-awareness,
you see when your thoughts are contrary to the Niyamas, and you can
counter that by noting that the thought is not useful (2.33, 2.34),
and promoting positive thoughts that are more in line with the
Niyamas. See the sections of the article Seven Skills to Cultivate
for Meditation, which deal with the witnessing and training the
thinking process.
http://www.swamij.com/sevenskills.htm
COLORING OR KLISHTA:
It is extremely important to understand the subtler context of the
coloring (klishta, 2.3, 2.4) involved with the Niyamas. What is
ultimately most important is the coloring or klishta qualities of the
subtle mental traces, or samskaras in the karmashaya (2.12), as these
form the veil (1.4) that blocks the direct experience of the center
of consciousness (1.3). It is not that "I am" an impure body,
cluttered mind, or a sensory addict, etc. Rather, it is the thought
patterns deep in the basement of the mind (chitta), which have been
colored in some way (2.4), which in turn affect the body, mental
processing, and the sensory attractions and aversions. These
colorings are dealt with in their gross (2.1-2.9) and subtle (2.10-
2.11) levels.
http://www.swamij.com/koshas.htmhttp://www.swamij.com/fourfunctionsmind.htmhttp://www.swamij.com/klishta-aklishta.htm
SENSES AND MIND:
To understand not only the gross, but also the subtle aspects of self-
training through the Niyamas, it is necessary to also understand the
nature of the senses and mind in Yoga:
1) SENSES: The senses (indriyas) are of 10 kinds, five of which are
means of expression (karmendriyas), and five of which are means of
cognition (jnanendriyas). These are explained in the article on
Training the Ten Senses or Indriyas.
http://www.swamij.com/indriyas.htm
2) MIND: The mind (manas) as thinking instrument is one of the four
aspects of the inner mental instrument (antakarana). This is
described in the article on Coordinating the Four Functions of Mind.
http://www.swamij.com/fourfunctionsmind.htm
WITNESSING YOUR THOUGHTS: A separate article describes in greater
detail the process of Witnessing Your Thoughts. It may seem
complicated at first, but there is a basic simplicity that will
reveal itself with practice. The benefits for advancing in meditation
are tremendous.
http://www.swamij.com/witnessing.htm
FOUNDATION FOR MEDITATION: The more you have lovingly trained
yourself through the Niyamas, then the more naturally will come the
other steps to meditation and higher experience. The meditation can
then, in turn, enhance the way you relate with the world and with
yourself. In this way, all of the rungs, or limbs of Yoga work
together.
Yoga Sutra 2.33-2.34
WHEN STRUGGLING WITH THE YAMAS & NIYAMAS
http://www.swamij.com/yoga-sutras-23034.htm#2.33
YOGA SUTRAS 2.33-2.34:
When these codes of self-regulation or restraint (yamas) and
observances or practices of self-training (niyamas) are inhibited
from being practiced due to perverse, unwholesome, troublesome, or
deviant thoughts, principles in the opposite direction, or contrary
thought should be cultivated. Actions arising out of such negative
thoughts are performed directly by oneself, caused to be done through
others, or approved of when done by others. All of these may be
preceded by, or performed through anger, greed or delusion, and can
be mild, moderate or intense in nature. To remind oneself that these
negative thoughts and actions are the causes of unending misery and
ignorance is the contrary thought, or principle in the opposite
direction that was recommended in the previous sutra.
YOGA SUTRA 2.33:
2.33 When these codes of self-regulation or restraint (yamas) and
observances or practices of self-training (niyamas) are inhibited
from being practiced due to perverse, unwholesome, troublesome, or
deviant thoughts, principles in the opposite direction, or contrary
thought should be cultivated.
(vitarka badhane pratipaksha bhavanam)
vitarka = troublesome thoughts, deviating (from the yamas and niyamas)
badhane = disturbed by, inhibited by
pratipaksha = to the contrary, opposite thoughts or principles
bhavanam = cultivate, habituate, thought of, contemplate on, reflect
on
WHEN YOU ARE NOT DOING THE YAMAS AND NIYAMAS:
What do you do when you are not acting, speaking, or thinking in the
way you know you want, when not following the suggestions by the
Yamas (2.30) and Niyamas (2.32)? For example, you want to practice
ahimsa, which is non-harming. But what do you do when you have a
harmful, or angry attitude towards somebody else? The suggestion is
to go in the opposite direction, which means reminding yourself to go
away from that the anger. This is further described in the next sutra
(2.34).
WHAT DOES "OPPOSITE" DIRECTION MEAN?
When thinking of anger or hatred, for example, it can seem that one
should cultivate love, which is a good idea. However, you may have
noticed how hard it is to cultivate love for one with whom you are
intensely angry. The word opposite is used here to suggest that
rather than going into, or getting caught up in that anger, we move
away from it, in the opposite direction, which is not quite the same
as saying we should cultivate love. Recall the foundation principle
that consciousness wraps itself around the thought patterns in the
mind field (1.4), and that this is the cause of suffering. When we
unwrap our attention from those thought patterns (1.2), we rest in
our true nature (1.3). This is the meaning of moving in the opposite
direction; it means moving away from the entanglement of the
negative. By moving away, we naturally experience the love. While the
example of ahimsa (non-injury) and love were used here, the same
principle applies to the other Yamas (2.30) and Niyamas (2.32) as
well.
WHEN ACTING, SPEAKING, OR THINKING AGAINST YOUR VALUES:
The Yamas and Niyamas give superb suggestions for living and being.
However, the most important suggestion is on what to do when you are
not acting, speaking, or thinking in the way you know you want, when
not following the suggestions by the Yamas and Niyamas. For example,
you want to practice ahimsa, which is non-harming. But what do you
actually do when you have angry emotions towards somebody else?
REMIND YOURSELF, "THIS IS NOT USEFUL"
When you know that your actions, speech, or thoughts are not what you
want, the suggestion is to repeatedly remind yourself that this anger
(or other example) is going in the wrong direction, and will bring
you nothing but unending misery. It can be as straightforward as
silently repeating the words to yourself, "Mind, this is not useful;
this is going to bring me nothing but more suffering, and lead me
into greater ignorance of truth. Mind, you need to let go of this."
GOING IN THE RIGHT DIRECTION:
This contrary training will gradually lead the mind in the right
direction. It is done gently and lovingly with yourself; it is not
suppression or repression of thoughts or emotions. This is further
described in the next sutra (2.34).
USE YOUR DETERMINATION:
In Yoga Sutra 1.20 there were five foundation practices or attitudes
suggested. These included cultivating memory and mindfulness
(smriti), developing the faith that you are going in the right
direction (shraddha), and committing the energy to go there (virya).
To maintain an awareness of this kind of faith and determination is
an important part of actually practicing and living the Yamas and
Niyamas, rather than having them drift into the back of the mind as
mere data that has been studied and then forgotten.
OPPOSITES FOR THE INDIVIDUAL YAMAS AND NIYAMAS:
Each of the individual sutras for the five Yamas and five Niyamas
give guidance about cultivating the opposites:
Ahimsa: non-violence, non-harming, non-injury (2.35)
http://www.swamij.com/yoga-sutras-23545.htm#2.35
Satya: truthfulness, honesty (2.36)
http://www.swamij.com/yoga-sutras-23545.htm#2.36
Asteya: non-stealing, abstention from theft (2.37)
http://www.swamij.com/yoga-sutras-23545.htm#2.37
Brahmacharya: walking in awareness of the highest reality,
continence, remembering the divine, practicing the presence of God
(2.38)
http://www.swamij.com/yoga-sutras-23545.htm#2.38
Aparigraha: non-possessiveness, non-holding through senses, non-
greed, non-grasping, non-indulgence, non-acquisitiveness (2.39)
http://www.swamij.com/yoga-sutras-23545.htm#2.39
Shaucha: purity of body and mind (2.40, 2.41)
http://www.swamij.com/yoga-sutras-23545.htm#2.40http://www.swamij.com/yoga-sutras-23545.htm#2.41
Santosha: contentment (2.42)
http://www.swamij.com/yoga-sutras-23545.htm#2.42
Tapah: training the senses, austerities, ascesis (2.43)
http://www.swamij.com/yoga-sutras-23545.htm#2.43
Svadhyaya: self-study, reflection on sacred words (2.44)
http://www.swamij.com/yoga-sutras-23545.htm#2.44
Ishvara pranidhana: surrender; (ishvara = creative source, causal
field, God, supreme Guru or teacher; pranidhana = practicing the
presence, dedication, devotion, surrender of fruits of practice)
(2.45)
http://www.swamij.com/yoga-sutras-23545.htm#2.45
YOGA SUTRA 2.34:
2.34 Actions arising out of such negative thoughts are performed
directly by oneself, caused to be done through others, or approved of
when done by others. All of these may be preceded by, or performed
through anger, greed or delusion, and can be mild, moderate or
intense in nature. To remind oneself that these negative thoughts and
actions are the causes of unending misery and ignorance is the
contrary thought, or principle in the opposite direction that was
recommended in the previous sutra.
(vitarkah himsadayah krita karita anumoditah lobha krodha moha
purvakah mridu madhya adhimatrah dukha ajnana ananta phala iti
pratipaksha bhavanam)
vitarkah = troublesome thoughts, deviating (from the yamas and
niyamas)
himsadayah = harmful and the others (himsa = harmful; adayah = et
cetera, and so forth)
krita = committed (by oneself)
karita = caused to be done (by others)
anumoditah = consented to, approved of (when done by others)
lobha = greed, desire
krodha = anger
moha = delusion
purvakah = preceded by
mridu = mild, slight
madhya = middling
adhimatrah = intense, extreme
dukha = misery, pain, suffering, sorrow
ajnana = ignorance (a = without; jnana = knowledge)
ananta = infinite, unending (an = un; anta = ending)
phala = fruition, results, effects
iti = thus
pratipaksha = to the contrary, opposite thoughts or principles
bhavanam = cultivate, habituate, thought of, contemplate on, reflect
on
TWO CONSEQUENCES:
When acting, speaking, or thinking in opposite directions from the
Yamas (2.31) and Niyamas (2.32), as described in the sutra above
(2.33), there are two most undesirable consequences:
1) INFINITE MISERY:
When you feel the effects from injuring others, dishonesty, stealing,
uncontrolled senses, and possessiveness, the misery, pain, suffering,
and sorrow go on and on. A vicious cycle is set up where the colored
thought patterns or samskaras of the karmashaya (2.12) repeats
itself, over and over. This is the meaning of infinite misery; it
doesn't stop; it just keeps recycling. To break this cycle of karma
(2.12-2.25) is a key point in Yoga. To break the cycle first requires
seeing clearly the fact that the cycle tends to just keep repeating
itself once it starts. To see a situation clearly is a prerequisite
to changing it.
2) UNENDING IGNORANCE:
When repeatedly moving in the direction of injuring others,
dishonesty, stealing, uncontrolled senses, and possessiveness, which
are away from, opposite to, or contrary to the Yamas (2.30) and
Niyamas (2.32), the mind becomes ever more clouded, not seeing the
situation clearly. As with the infinite misery mentioned above, there
continues an ignorance (2.5), a not-seeing, which self-perpetuates
without end. The ignorance of not seeing clearly (2.5) feeds on
itself, and creates an ever more clouded mind (1.4), which blocks the
true Self (1.3). To clear the clouded mind is the task of Yoga.
KARMA ARTICLE: See also the article on:
Karma and the Source of Actions, Speech, and Thoughts
http://www.swamij.com/karma.htm
WHAT DOES OPPOSITE DIRECTION MEAN?
When thinking of anger or hatred, for example, it can seem that one
should cultivate love, which is a good idea. However, you may have
noticed how hard it is to cultivate love for one with whom you are
intensely angry. The word opposite is used here to suggest that
rather than going into, or getting caught up in that anger, we move
away from it, in the opposite direction, which is not quite the same
as saying we should cultivate love. Recall the foundation principle
that consciousness wraps itself around the thought patterns in the
mind field (1.4), and that this is the cause of suffering. When we
unwrap our attention from those thought patterns (1.2), we rest in
our true nature (1.3). This is the meaning of moving in the opposite
direction; it means moving away from the entanglement of the
negative. By moving away, we naturally experience the love. While the
example of ahimsa (non-injury) and love were used here, the same
principle applies to the other Yamas (2.30) and Niyamas (2.32) as
well.
The opposite of hate is not love.
The opposite of hate is non-hate,
letting go, releasing of that hate.
Then, love naturally arises.
IT'S ALL ABOUT COLORING OR KLISHTA
This entire subject of cultivating opposites is the same as the
process of uncoloring the colored thought patterns, the klishta
vrittis. It means moving away from klishta (colored) to aklishta
(uncolored). This was described as a foundation practice of Yoga
(1.5), and was described at its gross levels in the earlier sutras of
chapter 2 (2.1-2.9), and then in its subtler aspects in the next few
sutras (2.10-2.11). Breaking the subtle alliances of karma was then
discussed (2.12-2.25). This principle is extremely simple, yet can be
extremely difficult to comprehend initially.
REMIND YOURSELF, "THIS IS NOT USEFUL"
When you know that your actions, speech, or thoughts are not what you
want, the suggestion is to repeatedly remind yourself that this anger
(or other example) is going in the wrong direction, and will bring
you nothing but unending misery. It can be as straightforward as
silently repeating the words to yourself, "Mind, this is not useful;
this is going to bring me nothing but more suffering, and lead me
into greater ignorance of truth. Mind, you need to let go of this."
27 TYPES OF NEGATIVITY:
In moving against the Yamas (2.30) and Niyamas (2.32), there are 27
different varieties of negative actions, speech, or thoughts. It is
very useful to remain mindful of these, as this self-awareness is
most important in being able to train the mind in more positive and
useful ways. There are three dimensions, which when combined with one
another, produce the 27 possibilities (3x3x3=27) of not-useful or
negative actions, speech, and thoughts:
3 doers of action: yourself, recruiting another, or approving
3 mental states: anger, greed, delusion
3 intensities: mild, moderate, intense
EXAMPLES: Here are a few examples of how these might interact:
1) You (yourself) may tell a little (mild) lie to someone so as to
get something that belongs to another (asteya, non-stealing), but
that you want for yourself (greed).
2) You may have your spouse (another person) call your office to say
you are sick (satya, truthfulness) when you are (moderately) upset
and dissatisfied (delusion) with your boss or coworkers.
3) You may smile (approve) and feel great (intense) satisfaction
(with anger) when someone you dislike (ahimsa, non-violence) gets a
ticket from the police (done by another) for driving too fast.
BEING EVER MINDFUL:
Being ever mindful of these three dimensions, and their 27
combinations is very useful in purifying and training the mind.
BEING POSITIVE AND JOYFUL:
Talking about 27 ways of negative thinking can itself sound
depressing (recall that such obstacles naturally come, 1.30-1.32).
However, the more this kind of self-awareness is practiced, the
easier it becomes to focus on the positive, useful thoughts and
emotions. Joy more naturally comes, as the many antics of the mind
are increasingly seen to be nothing but humorous.
THREE WAYS OF NEGATIVE ACTIONS:
There are only three ways in which negative actions operating against
the Yamas (2.30) and Niyamas (2.32) can play out:
1) DOING IT YOURSELF: You can carry out that negative action
yourself, acting in ways that are contrary to the principles such as
those suggested in the Yamas (2.30) and Niyamas (2.32).
2) RECRUITING ANOTHER PERSON: You can get some other person to carry
out the action for you, either with or without the knowledge of
anybody else. This sometimes provides a false sense of not being
responsible for the action.
3) APPROVING OF ANOTHER PERSON'S ACTION: You can simply wait for some
other person to carry out a negative action of which you approve.
This is like feeling happiness when some perceived enemy gets the
consequences you think he or she deserves.
EFFECTS OF ALL THREE ARE THE SAME:
Whether you do it yourself, have somebody else do it, or only approve
of it, the internal consequences of these negative actions are the
same. In all three cases, the coloring (klishta, 2.3) of your deep
impressions or samskaras is the same. You bear the burden of that
coloring for future karmas to play out.
THREE MENTAL STATES:
In moving against the Yamas (2.30) and Niyamas (2.32), there are
three associated mental states. The three are unique directions, and
are important to be aware of and witness in oneself. Anger is
symptomatic of pushing against; greed is symptomatic of pulling
towards; and delusion is a confused state of mind. To be ever mindful
in a non-obsessive way of these three possibilities is very useful.
1) ANGER: Anger is symptomatic of pushing against, or of aversion
(dvesha), one of the five kleshas (2.3). Pushing against or aversion
is one of two directions, the other of which is pulling towards.
Notice in the article on karma and its sources that unfulfilled
desires lead to anger and related emotions.
2) GREED: Greed is symptomatic of pulling towards, or of attraction
(raga), another of the five kleshas (2.3). Pulling towards or
attraction is one of two directions, the other of which is pushing
against. Notice in the article on karma and its sources that
fulfilled desires lead to greed and related emotions.
3) DELUSION: Delusion is a general state of mind that might also
accompany the negative actions, speech, and thoughts that run
contrary to the Yamas and Niyamas (2.33).
THREE INTENSITIES:
The three intensities are known purely subjectively, and are
relatively easy to see with practice:
1) MILD: Those not-useful tendencies opposed to the Yamas and Niyamas
(2.33), which are mild can be minimized or attenuated through
meditation, as described in sutra 2.11, eventually using the razor-
sharp discrimination of samyama (3.4-3.6). There may be a temptation
to disregard these tendencies because they are mild. However, getting
such thoughts to a mild state so that they can then be further
reduced in meditation is an important part of the process of breaking
the alliance of karma (2.12-2.25). For mild tendencies, it is
extremely useful to remind oneself how the tendency is not-useful, as
described above in sutra 2.33.
2) MODERATE: Those negative or not-useful tendencies opposed to the
Yamas and Niyamas (2.33), which are mild can be dealt with somewhat
as with the mild tendencies, and somewhat as with the intense
tendencies. It is important to note that one desires to bring the
moderate tendencies down to the mild tendency, so that these might be
dealt with in the inner chamber of meditation.
3) INTENSE: Those not-useful or negative tendencies, which are
intense might be very difficult to attenuate through meditation
alone, although it might be possible with intense dedication and
determination. Most often, people find themselves in an internal
mental fight when trying to deal with the intense tendencies during
meditation. What is more available and extremely useful for most
people is to frequently remind oneself how the tendency is not-
useful, as described above in sutra 2.33. It is also very useful to
practice the means of stabilizing and clearing the mind as described
in sutras 1.30-1.32 and 1.33-1.39, particularly making the mind one-
pointed as described in sutra 1.32. The practices of kriya yoga,
described in sutras 2.1-2.9 should also be practiced.
ACTIONS, SPEECH, AND THOUGHTS:
The 27 types of negativity can involve actions, speech, or thoughts,
or some combination of them. One needs to be ever vigilant of these
in daily life and at meditation time. This vigilant self-awareness is
done not with obsessiveness, guilt or self-condemnation, but with
gentleness, acceptance, and love towards oneself.
http://www.swamij.com/yoga-sutras.htm
Yoga Sutras 2.46-2.48
ASANA OR MEDITATION POSTURE; RUNG #3 OF 8
http://www.swamij.com/yoga-sutras-24648.htm
YOGA SUTRAS 2.46-2.48:
The posture (asana) for Yoga meditation should be steady, stable, and
motionless, as well as comfortable, and this is the third of the
eight rungs of Yoga. The means of perfecting the posture is that of
relaxing or loosening of effort, and allowing attention to merge with
endlessness, or the infinite. From the attainment of that perfected
posture, there arises an unassailable, unimpeded freedom from
suffering due to the pairs of opposites (such as heat and cold, good
and bad, or pain and pleasure).
THIRD RUNG IS ASANA:
The third of the eight rungs (2.29) of Yoga is Asana, or sitting
posture for the later rungs. The word Asana comes from the root ~as,
which means "to sit".
TWO ESSENTIALS FOR POSTURE:
Yoga has been defined as the mastery of the thought patterns of mind
field (1.2), so that Self-realization can be experienced (1.3). To be
able to do the meditation practices that allow this, it is essential
that the posture be (2.46):
1) Steady, and
2) Comfortable
TWO MEANS OF PERFECTING MEDITATION POSTURE:
Steady and comfortable posture comes through two means (2.47):
1) Loosening of tension or effort to sit in the posture
2) Allowing attention to merge with the infinite
FREEDOM FROM PAIRS OF OPPOSITES:
From the attainment of a perfected posture, there arises an
unassailable, unimpeded freedom from suffering due to the pairs of
opposites such as heat and cold, good and bad, or pain and pleasure
(2.48).
YOGA SUTRA 2.46:
The posture (asana) for Yoga meditation should be steady, stable, and
motionless, as well as comfortable, and this is the third of the
eight rungs of Yoga.
(sthira sukham asanam)
sthira = steady, stable, motionless
sukham = comfortable, ease filled
asanam = meditation posture (from the root ~as, which means "to sit")
STEADY AND COMFORTABLE:
The two essential characteristics of the sitting posture for
meditation are that it must be:
1) Steady, stable, motionless
2) Comfortable, or filled with ease
SUGGESTED POSTURES:
The sage Vyasa, commenting on this sutra, names several postures,
which are further described by Vachaspti Misra in the translation by
Rama Prasada:
1) Padmasana is well-known [sitting posture]
2) Virasana is that in which a sitting man [or woman] has one foot in
contact with the ground, and places the other over the partially
inclined knee.
3) Bhadrasana is that in which the sitting man [or woman] places the
soles of both feet joined together below the testicles [or genital
area], and places both hands with the fingers interlaced over that
region.
4) Svastika is that in which the left foot is placed, a little
downward inclined between the right thigh and shank, and the right
foot is placed in a similar position between the left thigh and shank.
5) Dandasana is practiced by sitting with thighs, shanks and feet
stretched straight along the ground with the ankles joined together,
but the toes kept apart.
6) Paryanka is that in which the knees are extended and the arms are
used to lie upon.
7) Sopasraya is that in which the tiger's skin or the deer skin or
some cloth is used to sit upon. [The skins were used over grass due
to the coldness of the ground, but these are not generally necessary
now.]
8) Kraunchanisadana and others of the same class are to be imitated
from the sitting postures of the Krauncha, the elephant, the camel.
Samasamsthana is that in which the feet are so placed that the heels
and fore-parts of both are joined together with the feet a little
bent.
9) Sthirasukha is whatever posture may secure steadiness and ease.
This is approved by the writer of the aphorisms [Patanjali]. It is
also described as Yathasukha. This means any position that may secure
ease.
USE ANY POSTURE THAT BRINGS STEADINESS AND EASE:
Note the suggestion in the last item noted above (Sthirasukha) that
any posture may be used, which brings steadiness and ease. This is a
common suggestion in oral tradition, that the posture might be
varied, but that the key is that it must be steady and comfortable.
Steady is given to mean that the head, neck, and trunk must be
aligned, leaving the natural curve in the spine.
YOGA SUTRA 2.47:
The means of perfecting the posture is that of relaxing or loosening
of effort, and allowing attention to merge with endlessness, or the
infinite.
(prayatna shaithilya ananta samapattibhyam)
prayatna = tension or effort (related to trying to do the posture)
shaithilya = by relaxing, loosening, lessening, slackening
ananta = infinite, endlessness
samapattibhyam = by focusing attention on, by coalescence,
coincidence, merging
TWO MEANS OF PERFECTING MEDITATION POSTURE:
Steady and comfortable posture comes through two means:
1) Loosening of tension or effort to sit in the posture
2) Allowing attention to merge with the infinite
A still higher degree of steadiness is attained by samyama (3.4-3.6)
on the channel below the throat, as noted in sutra 3.32.
EFFORTLESS ATTITUDE:
Most of us have busy lives in which everything happens because of a
concerted effort to "make it happen!" It seems as if we must do
something if anything is to happen. Perfecting posture for meditation
comes not so much by doing but by not doing. Surely we have to put
some effort into training the body to sit straight and be aligned.
However, after that is accomplished, the next step is to learn to do
nothing, allowing the posture to settle in for meditation. It is an
active form of doing nothing, of consciously ceasing to place any
effort into the posture. This conscious effort to release any form of
effort can be felt experientially, internally. You can know for
yourself that this really is a valid, useful, and key principle in
developing a sitting posture for meditation.
LOOSENING OF EFFORT THROUGH ATTENTION:
One way of loosening effort is to systematically move attention
through the body through a variety of relaxation practices. By
systematically moving attention and breathing smoothly, the releasing
of tension and effort comes easily. It is more a case of allowing
than of causing the release that leads to a perfected posture.
http://www.swamij.com/relaxation.htm
FOCUSING ON THE INFINITE:
To focus on the infinite simply close your eyes, sit as comfortably
and erect as you can, and allow your attention to expand. Attention
likes to wrap itself around an object. Allow that object to be the
whole of infinity. The mind will not be able to do it, but the effort
to do so will easily be seen to bring a stability in the sitting
posture. With a bit of experimentation, you can feel the effects of
this yourself.
EFFORTLESS AND THE INFINITE GO TOGETHER:
By consciously, intentionally practicing the effortlessness of
posture, along with the focus on embracing the infinite, it becomes
self-evident how well these two work together. The expansion and
letting go bring a natural release, as the attention is ready to move
inward to the next rung, which deals with breathing and pranayama
(2.49-2.53).
YOGA SUTRA 2.48:
From the attainment of that perfected posture, there arises an
unassailable, unimpeded freedom from suffering due to the pairs of
opposites (such as heat and cold, good and bad, or pain and pleasure).
(tatah dvandva anabhighata)
tatah = then, thereby, thence, from that
dvandva = the pairs of opposites, the dualities, dichotomies
anabhighata = unimpeded freedom from suffering, without effect or
impact, cessation of disturbance
FREEDOM FROM PAIRS OF OPPOSITES:
From the attainment of a perfected posture (2.47), there arises an
unassailable, unimpeded freedom from suffering due to the pairs of
opposites such as heat and cold, good and bad, or pain and pleasure.
That perfected posture comes from the two means of loosening of
effort and focusing attention on the infinite (2.47).
http://swamij.com
Yoga Sutras 2.49-2.53
PRANAYAMA AND BREATH CONTROL, RUNG #4 OF 8
http://www.swamij.com/yoga-sutras-24953.htm
************************
YOGA SUTRAS 2.49-2.53:
************************
Once that perfected posture has been achieved, the slowing or braking
of the force behind, and of unregulated movement of inhalation and
exhalation is called breath control and expansion of prana
(pranayama), which leads to the absence of the awareness of both, and
is the fourth of the eight rungs. That pranayama has three aspects of
external or outward flow (exhalation), internal or inward flow
(inhalation), and the third, which is the absence of both during the
transition between them, and is known as fixedness, retention, or
suspension. These are regulated by place, time, and number, with
breath becoming slow and subtle. The fourth pranayama is that
continuous prana which surpasses, is beyond, or behind those others
that operate in the exterior and interior realms or fields. Through
that pranayama the veil of karmasheya (2.12) that covers the inner
illumination or light is thinned, diminishes and vanishes. Through
these practices and processes of pranayama, which is the fourth of
the eight steps, the mind acquires or develops the fitness,
qualification, or capability for true concentration (dharana), which
is itself the sixth of the steps.
FOURTH RUNG IS PRANAYAMA:
The fourth of the eight rungs (2.29) of Yoga is Pranayama, which is
regulating the breath so as to make it slow and subtle (2.50),
leading to the experience of the steady flow of energy (prana), which
is beyond or underneath exhalation, inhalation, and the transitions
between them (2.51).
THE FOURTH PRANAYAMA:
The three pranayamas are exhalation, inhalation, and the transition
(2.50). However, the fourth pranayama is that continuous prana which
surpasses, is beyond, or behind the others (2.51).
THINNING THE VEIL OF KARMA:
The experience and repeated practice of this fourth pranayama thins
the veil of karma, which usually clouds the inner light, allowing
that to come shining through (2.52).
POSTURE IS THE PREREQUISITE:
To successfully practice and attain the full benefits of breath
control and pranayama, it is necessary that it be built on the solid
foundation of a steady and comfortable sitting posture (2.46-2.48).
PRANAYAMA IS PREPARATION FOR CONCENTRATION:
Through these practices and processes of pranayama the mind acquires
or develops the fitness, qualification, or capability for
concentration (dharana), which is the sixth rung (3.1-3.3).
SEE ALSO:
Sutra 1.34 on breath for stabilizing mind
http://www.swamij.com/yoga-sutras-13339.htm#1.34
Soham Mantra
http://www.swamij.com/soham-mantra.htm
Soham online
http://www.swamij.com/sohum-mantra-108.htm
Soham CD
http://www.swamij.com/cd-soham.htm
Breathing Practices and Pranayama
http://www.swamij.com/breath.htm
Diaphragmatic Breathing
http://www.swamij.com/diaphragmatic-breathing.htm
*******************
YOGA SUTRA 2.49:
*******************
Once that perfected posture has been achieved, the slowing or braking
of the force behind, and of unregulated movement of inhalation and
exhalation is called breath control and expansion of prana
(pranayama), which leads to the absence of the awareness of both, and
is the fourth of the eight rungs.
(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)
tasmin = upon that (perfection of meditation posture)
sati = being accomplished
shvasa = inhalation
prashvsayoh = exhalation
gati = of the uncontrolled movements
vichchhedah = slowing, softening or braking of the force behind
pranayamah = expansion of prana, regulation of breath
SLOWING THE FORCE BEHIND BREATH:
Imagine that you are driving a car, and that you quickly accelerate
by firmly pressing the gas pedal with your foot. Imagine that when
you want to slow down, you sharply press your foot on the brake
pedal. In both cases there is a firm pressure being exerted. Now,
imagine that you very gently press the gas pedal to accelerate, and
that you very gently press the brake pedal to slow down. You are
using less force in both accelerating and decelerating. That backing
off, or slowing of the amount of force is what is done with the
exertion towards exhalation and inhalation (vichchhedah). Through
that slowing process, there is an expansion of awareness of the
entire field of prana, which is called pranayama.
BREATHING AND PRANAYAMA PRACTICES:
This sort of slowing, softening or braking of the effort in breath is
used with such foundation practices as breath awareness,
diaphragmatic breathing, alternate nostril breathing, and two-to-one
breathing. The entire science of breath and pranayama rests on this
foundation.
http://www.swamij.com/breath.htm#awarenesshttp://www.swamij.com/breath.htm#diaphragmatichttp://www.swamij.com/breath.htm#alternatehttp://www.swamij.com/breath.htm#twotoone
ELIMINATE THE PAUSE:
One of the most important aspects of regulating the breath is the
elimination of the pause between breaths. The question of intentional
breath retention (kumbhaka) is a separate matter, and is built on a
solid foundation of well regulated breathing. By consciously
practicing the elimination of the pause, allowing the transitions
between breaths to be very smooth, with a backing off of effort, a
deep sense of calm comes. This is the preparation for deep
concentration and meditation, which is described in sutra 2.53.
SANDHYA, IDA AND PINGALA:
This deep calm is called sandhya, the wedding of sun and moon, the
energy flows of ida and pingala. From this place the mind only wants
to be quiet and calm, going inward to meditate, with the opening of
sushumna. (See the pages on describing ida and pingala and balancing
ida and pingala)
http://www.swamij.com/kundalini-awakening-1.htmhttp://www.swamij.com/kundalini-awakening-2.htm
ABSENCE OF AWARENESS OF BREATH:
At some point the attention moves inward, past the breath. The senses
turn inward (pratyahara, 2.54-2.55) towards concentration,
meditation, and samadhi (3.1-3.3), the last three of the eight rungs
of Yoga. When this absence of awareness of breath happens, it is as
if one forgets he or she is breathing, although it is not a mere
forgetting like when one is absent-minded. Rather, it is a case of
transcending breath awareness. This is similar to awareness of body
(2.46-2.48) falling away when attention becomes absorbed in the
breath, and to worldly awareness falling away when attention becomes
absorbed in the body and sitting posture. In this systematic process,
attention moves inward through all the levels of ones being.
http://www.swamij.com/yoga-meditation-what-systematic.htmhttp://www.swamij.com/yoga-meditation-what-levels.htm
ONE OF THE PREDICTABLE OBSTACLES:
In earlier sutras (1.30-1.32) nine predictable obstacles and four
ensuing companions were described, one of which was irregularities in
the breath (1.31). Although one-pointedness was introduced as the
antidote (1.32) for all of those obstacles, a subtler, more specific
approach is being introduced here, which is more intimately involved
with the obstacle of irregular breath itself.
http://www.swamij.com/yoga-sutras-13032.htmhttp://www.swamij.com/yoga-sutras-13032.htm#1.31
AWARENESS OF BREATH:
One of the finest methods there is to stabilize and calm the mind is
breath awareness. First, be aware of the transitions between the
breaths, and allow them to be smooth, without an abrupt transition,
and without pausing between breaths. Consciously practice seeing how
delicately smooth you can make the transitions. Allow the breath to
be quiet, and to have no jerkiness.
ELONGATION OF EXHALATION:
Second, after establishing sound and steady awareness of the breath,
allow the exhalation to gradually elongate, such that the amount of
time spent exhaling is longer than the amount of time inhaling. The
air will move outward more slowly with exhalation than with
inhalation. Gradually allow the ratio to be two to one, where the
exhalation is approximately twice as long as the inhalation.
Pranayama is often translated as breath control. The root ayama
actually means lengthening. Thus, pranayama more specifically means
lengthening the life force.
NOT RECHAKA, PURAKA, AND KUMBHAKA:
There are other breathing practices that include rechaka
(exhalation), puraka (inhalation) and kumbhaka (intentional holding
of the breath). These practices are not the intent here in this
sutra, particularly not the practice of breath retention. Though
these may be useful practices at some stage of practice, they are not
the subject of this sutra in relation to stabilizing the mind and
making it tranquil.
*******************
YOGA SUTRA 2.50:
*******************
That pranayama has three aspects of external or outward flow
(exhalation), internal or inward flow (inhalation), and the third,
which is the absence of both during the transition between them, and
is known as fixedness, retention, or suspension. These are regulated
by place, time, and number, with breath becoming slow and subtle.
(bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah
dirgha sukshmah)
bahya = external
abhyantara = internal
stambha = holding, restraint, suspension, stationary, retention,
cessation, transition
vrittih = operations, activities, fluctuations, modifications,
changes, or various forms of the mind-field
desha = place, spot, space, location
kala = time, period, duration
sankhyabhih = by these three, number, count of
paridrishtah = regulated by, observed by
dirgha = made long, prolonged, slow
sukshmah = and subtle, fine
TRAIN THREE ASPECTS OF BREATH:
Three aspects of breath and prana are trained when doing any of the
specific breathing practices:
http://www.swamij.com/breath.htm
1) EXHALATION: Training the exhalation is removing the jerkiness,
allowing the flow to be slow and deep, as well as diaphragmatic.
2) INHALATION: Training the exhalation also means eliminating
jerkiness, breathing slowly, and using the diaphragm.
3) TRANSITION: Between exhalation and inhalation, and between
inhalation and exhalation there is a transition, which is experienced
as suspension, retention, or cessation, etc. The training of the
transition is to make it very smooth, as if there were no pause at
all.
SUSPENSION MEANS TRANSITION:
When the word stambha is translated as suspension or retention, this
can be taken to mean the intentional holding of the breath over some
period of time, which is a practice called kumbhaka. However, it is
stambha that is used here, not kumbhaka. Between exhalation and
inhalation there is a transition when one is neither exhaling nor
inhaling. Between inhalation and exhalation there is also a
transition when one is neither inhaling nor exhaling.
SLOWING THE BREATH:
A slowing or braking process was described in the last sutra (2.49).
This gentle regulation and releasing of effort is very important to
understand and practice with all three aspects of breath: exhalation,
inhalation, and transition.
REGULATION BY PLACE, TIME, AND NUMBER:
During breathing practices, the cycles of breath (exhalation,
inhalation, and transition) are witnessed and regulated in three ways:
http://www.swamij.com/breath.htm
1) PLACE (desha, spot, space, location): The awareness of breath or
its flow of energy is intentionally focused in some location, such as
the diaphragm, one or both nostrils, up and down the spine,
throughout the whole body, or with attention placed in one point
(navel, heart, or eyebrow centers, etc.). The different points of
attention will bring different experiences and different depths of
benefit.
2) TIME (kala, period, duration): The timing of exhalation,
inhalation, and transition are also consciously regulated. The pause
between breaths is gently eliminated, or later, in the case of
kumbhaka practices, might be intentionally lengthened. Exhalation and
inhalation might be made of equal duration, or exhalation might be
lengthened, such as in two-to-one breathing. As the pauses are
eliminated, the exhalations and inhalations might become quite slow,
transcending the gross breath (2.51), and bringing a great peace to
the mind, leading to concentration and meditation (2.53).
3) NUMBER (sankhyabhih, count): One may count the number of seconds
or heartbeats associated with inhalation and exhalation, causing the
number to be the same for exhalation and inhalation. For example, one
may initially count 6 seconds each for inhalation and exhalation,
which is a total of 12 seconds per breath, or 5 breaths per minute.
With two-to-one breathing, one might exhale 8 seconds and inhale 4
seconds, which is also 12 seconds per breath, or 5 breaths per
minute. The counts may be made higher, allowing the breath to be
longer. Another way of counting is by measuring the distance below
the nostrils at which the flow of air can be felt with the hand or
fingers. The further the distance can be felt, the quicker the
breath. The less the distance the air can be felt below the nostrils,
the slower the breath.
SLOW AND SUBTLE ARE THE GOALS:
The goal of the practices are to make the breath slow (dirgha, made
long) and subtle (sukshmah, made fine). It is very useful to keep in
mind that these two are the goals, regardless of which specific
breathing and pranayama practices are being done. It allows the mind
to stay focused on why the practices are being done, and how they fit
into the scheme of the eight rungs of Yoga (2.29), leading to deep
meditation and samadhi (3.1-3.3).
POSTURE IS PREREQUISITE:
To successfully practice and attain the full benefits of breath
control and pranayama, it is necessary that it be built on the solid
foundation of a steady and comfortable sitting posture (2.46-2.48).
Surely one can do breathing practices without the foundation of
posture, but the benefits are not as rich.
DIVERSITY OF VIEWS ON PRANAYAMA:
There are a wide range of opinions and teachings about breathing and
pranayama practices. Some are compatible and some are conflictual,
and it seems unlikely that the differences will, or can be completely
resolved and integrated. Understanding this allows one to be able to
choose wisely about which practices to follow, as well as how and
when to implement them. Some of the confusion stems from not
understanding the subtler, more internal practices of meditation, and
thus believing that pranayama has solely to the more mechanical
aspects of muscular breath regulation. The deeper pranayama practices
have more to do with awareness than mechanics.
*******************
YOGA SUTRA 2.51:
*******************
The fourth pranayama is that continuous prana which surpasses, is
beyond, or behind those others that operate in the exterior and
interior realms or fields.
(bahya abhyantara vishaya akshepi chaturthah)
bahya = external
abhyantara = internal
vishaya = region, spheres, realms, fields
akshepi = going beyond, surpassing, setting aside
chaturthah = the fourth
THE FOURTH PRANAYAMA:
The fourth pranayama is that continuous prana which surpasses, is
beyond, or behind those others that operate in the exterior and
interior realms or fields. It refers to that pure prana that is
beyond the three aspects we know as exhalation, inhalation, and
transition between these. It is a process of transcending breath as
we usually know it, so as to drop into the energy of pure prana that
is underneath, or support to the gross breath. This comes after
working with the three pranayamas, and these rest on the foundation
of the Yamas, Niyamas, and Asana, which are the first three rungs of
Yoga.
LIKE WAVES AND THE OCEAN:
Imagine that you are sitting at the ocean, just where the waves come
ashore. When a wave comes, it washes over you and runs up the beach.
Then, the wave turns around, and recedes over you, going back to the
ocean. Then, the current turns again, and another wave washes over
you. Over and over, you experience this cycling process. This is like
the breath, which exhales, transitions, inhales, transitions, and
then starts the process again. However, imagine that you swam away
from shore some distance, and dove down to the bottom (wearing your
scuba tank). There, you would sit on the bottom with no waves coming
or going. You might feel a very gentle motion, but very slight; you
are beyond, or deeper than the surface motion of the waves. So it is
also with breath.
THE FOURTH PRANAYAMA TRANSCENDS THE WAVES:
Similarly, in the fourth pranayama, your attention transcends the
process of coming and going of exhalation and inhalation, as well as
the transitions between them. In the fourth pranayama, you experience
the prana itself as an ever existing force, beyond the surface
currents. Through that pranayama the veil of karmasheya (2.12) that
covers the inner illumination or light is thinned, diminishes and
vanishes, allowing the inner light to come shining through.
SEE USEFUL GRAPHIC AT THIS SUTRA (2.51):
http://www.swamij.com/yoga-sutras-24953.htm#2.51
*******************
YOGA SUTRA 2.52:
*******************
Through that pranayama the veil of karmasheya (2.12) that covers the
inner illumination or light is thinned, diminishes and vanishes.
(tatah kshiyate prakasha avaranam)
tatah = then, thereby, thence, from that
kshiyate = is destroyed, thinned, diminishes, vanishes
prakasha = light, illumination
avaranam = veil, covering
RESULTS OF THE FOURTH PRANAYAMA:
Through the experience and repeated practice of that fourth pranayama
the veil of karmasheya (2.12), which covers the inner illumination or
light is thinned, diminishes and gradually vanishes. The practice of
pranayama, and the repeated experiencing of the fourth pranayama
(2.51) is a most significant part of breaking the alliance of karma,
which was introduced in previous sutras (2.12-2.25).
*******************
YOGA SUTRA 2.53:
*******************
Through these practices and processes of pranayama, which is the
fourth of the eight steps, the mind acquires or develops the fitness,
qualification, or capability for true concentration (dharana), which
is itself the sixth of the steps.
(dharanasu cha yogyata manasah)
dharanasu = for concentration, for dharana
cha = and
yogyata = fitness, preparedness, qualification, capability
manasah = mind
FITNESS FOR CONCENTRATION:
Through these practices and processes of pranayama, which is the
fourth of the eight steps, the mind acquires or develops the fitness,
qualification, or capability for true concentration (dharana), which
is itself the sixth of the steps (3.1). Implicit in this is the fact
that pranayama leads to the withdrawal of the senses (pratyahara),
which is described in the next two sutras (2.54-2.55).
http://www.swamij.com/yoga-sutras-25455.htmhttp://www.swamij.com
Yoga Sutras 2.54-2.55
PRATYAHARA OR SENSE WITHDRAWAL, RUNG #5 OF 8
http://www.swamij.com/yoga-sutras-25455.htm
(Useful graphics are at this link)
************************
YOGA SUTRAS 2.54-2.55:
************************
When the mental organs of senses and actions (indriyas) cease to be
engaged with the corresponding objects in their mental realm, and
assimilate or turn back into the mind-field from which they arose,
this is called pratyahara, and is the fifth step. Through that
turning inward of the organs of senses and actions (indriyas) also
comes a supreme ability, controllability, or mastery over those
senses inclining to go outward towards their objects.
WITHDRAWING THE SENSES:
Pratyahara is the withdrawal of the senses (indriyas) of cognition
and action from both the external world and the images or impressions
in the mind field (2.54). The senses are said to follow the mind in
the same way the hive of bees follows the queen bee. Wherever she
goes, they will follow. Similarly, if the mind truly goes inward, the
senses will come racing behind. Pratyahara is rung 5 of the 8 rungs.
GAINING MASTERY OVER THE SENSES:
Our senses seem to drag us around in the external world, whether
pursuing material objects, food, or circumstances related to
professional, social, or economic life. Through the routine practice
of pratyahara at daily meditation time, we gradually gain positive
control (2.55) over the mind being obsessively drawn towards all of
those objects. This is a further refinement of minimizing the
coloring of the mind field (2.1-2.9), and the third Niyama, which is
Tapas, or training the senses (2.43).
FIRST COMES POSTURE AND PREATH:
Sense withdrawal, pratyahara, rests on the solid foundation of a
steady, comfortable meditation posture (2.46-2.48), and smooth, deep,
quiet breath that has no pauses (2.49-2.53). Without these two steps,
sense withdrawal becomes a battle. With posture and breath regulated,
pratyahara comes much more naturally.
PREPARING FOR SAMYAMA:
Meditation posture, regulation of prana, and withdrawal of the senses
collectively set the stage for the higher practices of concentration
(3.1), meditation (3.2), and samadhi (3.3), which are together called
samyama (3.4). Samyama is the finer tool of the inner journey, and is
the reason for doing the first five rungs.
*******************
YOGA SUTRA 2.54:
*******************
When the mental organs of senses and actions (indriyas) cease to be
engaged with the corresponding objects in their mental realm, and
assimilate or turn back into the mind-field from which they arose,
this is called pratyahara, and is the fifth step.
(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam
pratyaharah)
sva = their own
vishaya = objects, region, spheres, realms, fields
asamprayoge = not coming into contact with, non-conjunction,
cessation of engagement
chittasya = of the mind field
svarupe = own form, own nature (sva = own; rupe = form, nature)
anukarah = imitate, resemble, follow, be engaged with
iva = like, as though, as it were
indriyanam = mental organs of actions and senses (indriyas)
pratyaharah = withdrawal of the indriyas (the senses), bringing inward
See also the extensive article:
Training the Ten Senses or Indriyas
http://www.swamij.com/indriyas.htm
SENSE WITHDRAWAL IS A MENTAL FUNCTION:
Withdrawing the senses does not mean just regulating the physical
sense organs, such as closing the eyelids or sitting physically
still. The senses are a mental function, and whenever that mental
function is drawn to the objects of the mind field, there is active
engagement of the senses. It doesn't really matter whether that
mental object is coming from the outside (such as through the eyes),
or arising from the memory. It is this internal withdrawal of sensory
attention to the mental objects that is the process of pratyahara.
INDRIYAS ARE SENSES AND ACTIONS:
The senses that are withdrawn in pratyahara are called indriyas, and
involve both cognition and expression. There are five means of
cognition and five means of expression, and these are each aligned
with the lower five chakras. It is extremely important point to
understand that senses or indriyas means cognition and expression.
There is an indwelling witness and an external world, and we are
wanting to temporarily suspend all interaction (sensory and
expression) with the external, so as to experience the depths of
meditation. In addition to temporarily suspend external contact, we
also want to temporarily suspend sensory contact with the images and
impressions that arise in the mental field or on the mental screen.
This pratyahara allows the depth of the last three rungs of Yoga to
come (3.1-3.3).
CESSATION OF ENGAGEMENT, NOT SUPPRESSION:
Sense withdrawal means that the senses cease to be engaged or
connected to the objects traveling in the train of the mind. It does
not mean the suppression, repression, or stopping of those thoughts.
They may naturally slow down or decrease to some degree, but the
method itself is to break the contact, to cease connecting with the
thought patterns. This means allowing thoughts to flow without
interruption, while the senses are simply not diverted into those
thoughts.
See the article on Intentionally Inviting Thoughts
http://www.swamij.com/inviting.htm
FOLLOWING THE QUEEN BEE:
The senses are said to follow the mind in the same way the hive of
bees follows the queen bee. Wherever she goes, they will follow.
Similarly, if the mind truly goes inward, the senses will come racing
behind.
UNWILLINGNESS TO WITHDRAW THE SENSES:
It is very common for people to be completely unwilling to withdraw
the senses, even to the point of intense anger at any suggestion to
do so. We can so cling to our sensory experience and the senses
themselves that we might insist that being in nature is called
meditation, that listening to music is called meditation, or that
having internal visions is called meditation.
CLINGING TO SENSING ITSELF:
Clinging to the senses does not just mean that we are engaged with
the objects of the external world. Withdrawal of the senses for
meditation does not just meaning closing the eyes and sitting in a
quiet room. Rather, the clinging has to do with attachment to the
process of sensing itself, and withdrawal of the senses literally
means the cessation of seeking the sensing experiences through those
senses, in relation to both external physical objects and internal
mental objects. It means suspending all use of the inner instruments
of smelling, tasting, seeing, touching and hearing, whether directed
to the outer or the inner.
DIVIDING LINE BETWEEN TRUE MEDITATION AND MERE RELAXATION:
The willingness or unwillingness to be open to this withdrawal is a
significant dividing line between those who experience the depths of
meditation and those who merely achieve some degree of mental
relaxation. Very few will opt for the depths of meditation, which
comes with sense withdrawal or pratyahara. Others will pretend they
are meditating, even writing books about meditation, while actually
experiencing only the surface levels of physical relaxation.
*******************
YOGA SUTRA 2.55:
*******************
Through that turning inward of the organs of senses and actions
(indriyas) also comes a supreme ability, controllability, or mastery
over those senses inclining to go outward towards their objects.
(tatah parama vashyata indriyanam)
tatah = then, thereby, thence, from that
parama = highest, supreme, ultimate, perfected
vashyata = mastery, control, being willed
indriyanam = of the mental organs of actions and senses (indriyas)
PRACTICE REDUCES SENSORY INCLINATIONS:
The repeated practice of pratyahara at meditation time brings a
generalized lessening of the inclination of the senses being drawn
towards and into the objects of the mind field. As the tendency
towards the mental objects decreases with practice, the degree of
mastery (vashyata) increases to its highest (parama) level.
MASTERY OVER INCLINATION TOWARDS OBJECTS:
As the inclination of the senses towards the mental objects is
mastered, there also comes regulation in relation to the physical
objects of the world as well.
LIKE BREAKING A BAD HABIT:
Think of some bad habit you want to break. If you just stop the
external action, the continued inner desire might lead to
frustration. It is better that the mental habit is broken and then
the physical action part of the habit comes naturally as a result of
the mental control. In other words, if the mental sensory engagement
does not happen, neither will the physical. For meditation,
temporarily breaking the connection between the senses and their
objects allows the attention to be able to focus and go inward.
Useful graphics are at this link:
http://www.swamij.com/yoga-sutras-25455.htmhttp://swamij.com
Yoga Sutras 3.1-3.3
DHARANA, DHYANA, SAMADHI
(CONCENTRATION, MEDITATION, ABSORPTION)
http://www.swamij.com/yoga-sutras-30103.htm
************************
YOGA SUTRAS 3.1-3.3:
************************
Concentration (dharana) is the process of holding or fixing the
attention of mind onto one object or place, and is the sixth of the
eight rungs. The repeated continuation, or uninterrupted stream of
that one point of focus is called absorption in meditation (dhyana),
and is the seventh of the eight steps. When only the essence of that
object, place, or point shines forth in the mind, as if devoid even
of its own form, that state of deep absorption is called deep
concentration or samadhi, which is the eighth rung.
THE LAST THREE RUNGS OF YOGA:
Dharana (concentration), dhyana (meditation), and samadhi are the
final three rungs of Yoga.
DHARANA:
Concentration is the process of holding or fixing the attention of
mind onto one object or place. (3.1)
See also 1.30-1.32
http://www.swamij.com/yoga-sutras-13032.htm
DHYANA:
Meditation is sustained concentration, whereby the attention
continues to hold or repeat the same object or place. (3.2)
SAMADHI:
Samadhi is the deep absorption, wherein only the essence of that
object, place, or point shines forth in the mind, as if the mind were
devoid even of its own form. (3.3)
STAGES OF ATTENTION:
It is attention itself, which is progressively moving inward through
these few stages:
Attention leads to concentration. (3.1)
Concentration leads to meditation. (3.2)
Meditation leads to samadhi. (3.3)
RELATED ARTICLES:
See also the following articles on the objects of concentration,
meditation, and samadhi:
50+ Yoga Meditation Methods
http://www.swamij.com/meditationtypes.htm
Types versus Stages of Meditation
http://www.swamij.com/types-stages-meditation.htm
Five Universal Stages of Meditation
http://www.swamij.com/five-stages-meditation.htm
4 Steps of Meditation
http://www.swamij.com/stepsmeditation.htm
Seven Skills for Meditation
http://www.swamij.com/sevenskills.htm
What is Yoga Meditation?
http://www.swamij.com/yoga-meditation.htm
Short Course in Yoga Meditation
http://www.swamij.com/oneline-yoga-meditation-world.htm
Bindu: Pinnacle of Yoga, Vedanta and Tantra
http://www.swamij.com/bindu.htm
*******************
YOGA SUTRA 3.1:
*******************
Concentration (dharana) is the process of holding or fixing the
attention of mind onto one object or place, and is the sixth of the
eight rungs.
(deshah bandhah chittasya dharana)
deshah = place, object, point, spot
bandhah = binding to, holding, fixing, uniting
chittasya = of the mind, consciousness
dharana = concentration, focusing, directing attention
PREPARATION FOR CONCENTRATION:
Concentration comes more easily with the effort (1.20) to stabilize
the mind (1.33-1.39), the minimizing of the gross colorings through
kriya yoga (2.1-2.2), and the first five of the eight rungs (2.29).
http://www.swamij.com/yoga-sutras-11922.htm#1.20http://www.swamij.com/yoga-sutras-13339.htmhttp://www.swamij.com/yoga-sutras-20109.htmhttp://www.swamij.com/yoga-sutras-22629.htm#2.29
WITHOUT PREPARATION:
Without such preparation, the efforts to concentrate the mind often
lead only to an inner battle. The noisy mind leads people to say they
cannot meditate, and that they will meditate later in life, after all
of their problems are gone. There is some truth in such intuition,
but the key is not to merely delay meditation until some future time,
which seems to never come. Rather, the truth of the intuition is that
preparation is needed. With preparation, concentration comes much
more naturally. Without the preparation, little or nothing happens of
value.
EVEN BRIEF CONCENTRATION IS SUCCESS:
It is also easy to think that a meditation session was "not good"
because it did not bring some deep sense of bliss. Actually, when one
understands the tremendous value of simple concentration training,
then even the brief, shallower practices are seen in a proper context
of having positive value. Even the few minutes, or few seconds where
the mind is gently focused on its chosen object are fruitful in the
path of meditation. Each moment of positive experience leaves its
positive trace in the depth of the mind field. It may seem invisible
at first, but those moments add up over time, as concentration
eventually begins to become meditation which in turn sets the stage
for glimpses of samadhi.
*******************
YOGA SUTRA 3.2:
*******************
The repeated continuation, or uninterrupted stream of that one point
of focus is called absorption in meditation (dhyana), and is the
seventh of the eight steps.
(tatra pratyaya ekatanata dhyanam)
tatra = there, therein (in that place or desha of 3.1)
pratyaya = the cause, the feeling, causal or cognitive principle,
notion, content of mind, presented idea, cognition
ekatanata = one continuous flow of uninterrupted attention (eka =
one; tanata = continued directedness)
dhyanam = meditation
ABSORPTION IN THE OBJECT:
The repeated concentration on the one object of concentration is
meditation. Typically, there is a moment of concentration, when there
are no distractions. Then, a moment later a distraction comes. Then,
attention lets go of the distraction, and returns to the object of
concentration. However, when that distraction does not happen, the
continued concentration on the one object is called meditation.
WHEN THE SAME OBJECT REPEATEDLY COMES:
Another way of describing the process of meditation is that there is
an ongoing series of individual concentrations, rather than one
continuous concentration. If each of those concentrations is on the
same object, that is called meditation. Whether you prefer to think
of it as one continuous flow of concentration, or a series of
individual concentrations on the same object, it is the unbroken or
undistracted characteristic of attention that allows concentration to
evolve into meditation.
OBSERVER, OBSERVING, AND OBSERVED:
With meditation, there is still an observer observing an observed.
When the observer becomes extremely absorbed in the process of
observing the object, the three collapse such that all there is only
awareness is the object. This is when meditation becomes samadhi.
http://www.swamij.com/types-stages-meditation.htm#threeaspects
MEDITATION IS A TOOL:
Meditation (along with concentration and samadhi) is a tool for
examining the inner world, so as to experience the center of
consciousness (1.3). Gross objects (2.1-2.9) and subtle objects (2.10-
2.11) are systematically experienced, examined and set aside with non-
attachment (1.12-1.16), gradually moving past the layers of ignorance
or avidya (2.5).
See also the article describing 50+ Objects of Meditation.
http://www.swamij.com/meditationtypes.htm
*******************
YOGA SUTRA 3.3:
*******************
When only the essence of that object, place, or point shines forth in
the mind, as if devoid even of its own form, that state of deep
absorption is called deep concentration or samadhi, which is the
eighth rung.
(tad eva artha matra nirbhasam svarupa shunyam iva samadhih)
tad = that
eva = the same
artha = object, place, point
matra = only, alone
nirbhasam = shines forth, appears
svarupa = own form, own nature (sva = own; rupe = form, nature)
shunyam = devoid of, empty
iva = as if, as it were
samadhih = meditation in its higher state, deep absorption of
meditation, the state of perfected concentration
OBSERVER, OBSERVING, AND OBSERVED:
With meditation, there is still an observer observing an observed.
When the observer becomes so absorbed in the process of observing the
object that there seems to be only the object, that is the beginning
of samadhi. It is as if the observer, the process of observing, and
the object being observed all three collapse in such a way that the
only thing remaining is the object. When this deep absorption
happens, meditation becomes samadhi.
http://www.swamij.com/types-stages-meditation.htm#threeaspects
YOU'RE IN SAMADHI RIGHT NOW:
This is a little hard to believe, but at the present moment you are
in samadhi, and the object on which you are in samadhi is your
perception of who you are (1.4), in the context of how you believe
the world to be. In fact, you are pure consciousness, Self, Seer,
etc. (1.3), but have difficulty experiencing this because of the
clouding (1.5) of the mind field. The tool of meditation and samadhi
is learned so as to be able to break these false identities.
http://www.swamij.com/yoga-sutras-10104.htm
STAGES OF SAMADHI:
It is important to recall that there are stages of objects of samadhi
(1.17-1.18, 1.42) and that samadhi is not the end in itself, but is a
tool that is used along the way.
http://www.swamij.com/yoga-sutras-11718.htm
See also the article, Five Universal Stages of Meditation
http://www.swamij.com/five-stages-meditation.htm
SAMADHI BECOMES A TOOL:
The ability to allow concentration to go into meditation, and to then
allow meditation to go into samadhi is a process called samyama,
which is discussed in the upcoming sutras (3.4-3.6). This is used as
the finer tool for the subtler practices.
http://www.swamij.com/yoga-sutras-30406.htm
SEE ALSO the article:
Bindu: Pinnacle of Yoga, Vedanta and Tantra
http://www.swamij.com/bindu.htmhttp://swamij.com
Yoga Sutras 3.4-3.6
SAMYAMA IS THE FINER TOOL
http://www.swamij.com/yoga-sutras-30406.htm
(links to the other sutras are in this link)
************************
YOGA SUTRAS 3.4-3.6:
************************
The three processes of dharana, dhyana, and samadhi, when taken
together on the same object, place or point is called samyama.
Through the mastery of that three-part process of samyama, the light
of knowledge, transcendental insight, or higher consciousness
(prajna) dawns, illumines, flashes, or is visible. That three-part
process of samyama is gradually applied to the finer planes, states,
or stages of practice.
SAMYAMA:
Samyama is the collective practice (3.4) of concentration (dharana,
3.1), meditation (dhyana, 3.2), and samadhi (3.3), which are the
sixth, seventh, and eighth of the eight rungs of Yoga.
PURPOSE OF THE FIRST FIVE RUNGS:
The primary purpose of all the preparation work and the first five
rungs of Yoga is to build this tool called samyama.
SAMYAMA IS FOR SUBTLER PRACTICES:
This tool is the means of reaching the ever subtler levels of non-
attachment, which was introduced near the beginning of the Yoga
Sutras as one of the primary practices (1.12-1.16). Samyama is
applied to numerous objects, which are outlined throughout the
remaining sutras of Chapter 3 (3.17-3.37, 3.39-3.49).
LIKE THE SURGEON'S SCALPEL:
Samyama is like the surgeon's scalpel, the razor sharp tool of
discrimination (2.26-2.29) that is used for the deep introspection,
which eventually uncovers the jewel of the Self, in the core of our
being. Once the inner light dawns through samyama (3.5), it is used
to examine the stages of subtle objects (3.6), whether normally
veiled or far away (3.26). The finest discrimination finally leads to
liberation (4.26).
GOING PAST AVIDYA OR IGNORANCE:
This process of discrimination allows the yogi to gradually move past
the many forms of the four types of ignorance or avidya, which are:
(1) regarding that which is transient as eternal, 2) mistaking the
impure for pure, 3) thinking that which brings misery to bring
happiness, and 4) taking that which is not-self to be self. (2.5)
*******************
YOGA SUTRA 3.4:
*******************
The three processes of dharana, dhyana, and samadhi, when taken
together on the same object, place or point is called samyama.
(trayam ekatra samyama)
trayam = the three
ekatra = together, as one
samyama = dharana (concentration), dhyana (meditation), and samadhi
taken together
THE LAST THREE RUNGS ARE KNOWN AS SAMYAMA:
Dharana (concentration), dhyana (meditation), and samadhi are the
final three rungs of Yoga, and are collectively known as samyama.
DHARANA:
Concentration is the process of holding or fixing the attention of
mind onto one object or place. (3.1)
DHYANA:
Meditation is sustained concentration, whereby the attention
continues to hold or repeat the same object or place. (3.2)
SAMADHI:
Samadhi is the deep absorption, wherein only the essence of that
object, place, or point shines forth in the mind, as if the mind were
devoid even of its own form. (3.3)
STAGES OF ATTENTION:
It is attention itself, which is progressively moving inward through
these few stages:
1) Attention leads to concentration. (3.1)
2) Concentration leads to meditation. (3.2)
3) Meditation leads to samadhi. (3.3)
SAMYAMA IS ON THE SAME OBJECT:
The three stages of concentration, meditation, and samadhi are
applied on the same one object. In other words, attention is applied
to the object, leading to meditation on the object, and then to
absorption or samadhi with that object.
THE OBJECT IS THEN SEEN CLEARLY:
Through samyama the true nature of the object is seen, and it is set
aside (3.38) with non-attachment (1.15), as it is seen to be another
aspect of avidya or ignorance (2.5). In this process, the coloring of
the kleshas (1.5, 2.3) is weakened through stages (2.4).
*******************
YOGA SUTRA 3.5:
*******************
Through the mastery of that three-part process of samyama, the light
of knowledge, transcendental insight, or higher consciousness
(prajna) dawns, illumines, flashes, or is visible.
(tad jayat prajna lokah)
tad = of that
jayat = achievement, mastery
prajna = light of knowledge, transcendental insight, higher
consciousness
lokah = flashes, illumines, becomes visible, dawns
LIGHT OF KNOWLEDGE IS EXPERIENCED:
When the Yogi achieves samyama the light of knowledge coming from
that process becomes visible; the knowledge of samadhi is
experienced. The attainment of the experience of samadhi is not the
end of practice, but is a beginning of sorts.
THEN COMES MASTERY OF SAMYAMA:
As the Yogi practices and gradually attains mastery over the process
of samyama, the light of knowledge coming from that samadhi also
becomes increasingly clearer. The practice brings greater depth of
experience, insight, and realization.
*******************
YOGA SUTRA 3.6:
*******************
3.6 That three-part process of samyama is gradually applied to the
finer planes, states, or stages of practice.
(tasya bhumisu viniyogah)
tasya = its, of that
bhumisu = to the planes, states, stages
viniyogah = application, practice
THE FINER STATES NATURALLY COME FORWARD:
When the practice of samyama is applied to the finer states, the
subtler aspects naturally reveal themselves during the deeper
practices. It does not necessarily mean that you will know the
details of those ahead of time. Rather, the inner journey itself
reveals the subtler aspects.
THE FINER STATES ARE SET ASIDE:
As those finer states come forward, they are explored with the razor-
sharp attention of samyama, and are set aside (3.38) through the
process of discrimination (2.26-2.29). They are each seen to not be
the truth, reality, or eternal Self that is being sought (1.3). This
is an ever finer application of the process of non-attachment (1.15-
1.16).
STAGES ARE USUALLY NOT SKIPPED:
Typically, the stages are experienced one after the other, as they
reveal themselves, without skipping any of the stages of subtle
experience along the way.
WE NEED NOT EXPERIENCE ALL THE STAGES:
Even though the subtle states naturally come forward in a systematic
order, it is not essential that we seek out and experience each and
every one of the stages. If one is practicing the higher practices,
such as with AUM and Ishvara (1.23-1.29), it is not necessary to seek
out the lower practices, such as the psychic powers from the subtle
realm. The sage Vyasa explains that samyama may not be needed on all
of the stages because proficiency might be attained through the gift
of grace. He points out that, "Yoga is to be known by Yoga, and Yoga
itself leads to Yoga." Through the higher practices, along with grace
or gift of higher consciousness, God, or guru, both the lower and
higher revelations may come without going step by step through the
subtle stages.
http://swamij.com
Yoga Sutras 3.7-3.8
INTERNAL IS SEEN TO BE EXTERNAL
http://www.swamij.com/yoga-sutras-30708.htm
************************
YOGA SUTRAS 3.7-3.8:
************************
These three practices of concentration (dharana), meditation
(dhyana), and samadhi are more intimate or internal than the previous
five practices. However, these three practices are external, and not
intimate compared to nirbija samadhi, which is samadhi that has no
object, nor even a seed object on which there is concentration.
SKIN IS SEEN AS THE BOUNDARY:
The skin of our body is usually seen as the boundary line between
inner and outer; the world is out there, and the aspects of me are in
here. In the beginning, it seems as if stilling the body, calming the
breath, and dealing with the senses are inner practices.
THE BOUNDARY SYSTEMATICALLY MOVES INWARD:
However, the perceptual boundary line itself moves inward as we move
along the steps of meditation. Once you move past the stilling of the
physical body and are well absorbed in awareness of the breathing
process, it starts to seem as if the body itself is external, or out
there. When attention moves further inward, beyond the breath and
into the sensory processes of the mind, both the body and breath are
external, or out there.
BODY, BREATH, AND SENSES ARE EXTERNAL:
Once the mind truly begins to be concentrated (dharana, 3.1), the
perceptual boundary between inner and outer has moved significantly
inward. The body, breath, and the sensory process themselves, all
three, seem to be external or out there, while we are at a doorway of
the deeper realities that now seem to be the only realities left,
which are internal or in here (3.7).
MEDITATION AND SAMADHI BECOME EXTERNAL:
Compared to the seedless samadhi (nirbija), the boundary line moves
so far inward that even concentration, meditation and the lower
samadhis are external (3.8).
************************
YOGA SUTRA 3.7:
************************
These three practices of concentration (dharana), meditation
(dhyana), and samadhi are more intimate or internal than the previous
five practices.
(trayam antar angam purvebhyah)
trayam = these three
antar = more internal, inner, intimate
angam = rungs, limbs, accessories, components, steps, parts, members,
constituents (2.28)
purvebhyah = preceding, previous
OUTER AWARENESS FALLS AWAY:
When asana (postures), pranayama (breath/prana), senses (pratyahara)
are seen to be external, they have been left behind, and fall away
from awareness. This is much like the way the external world seems to
vanish for us when we are intimately involved with our body and
breath awareness practices. It is as if the body, breath, and senses
no longer exist for us; we have gone beyond them, now truly entering
into the mind field. The mind field is now perceived in a very
different way, compared to the noisy, monkey mind when earlier trying
to just sit still.
CONCENTRATION, MEDITATION, AND SAMADHI ARE INTIMATE:
When asana, pranayama, and pratyahara (body, breath, senses) fall
away, or are left behind, then concentration (dharana), meditation
(dhyana), and samadhi are seen as quite intimate or internal. The
boundary line between out there and in here has significantly
shifted; we are now ready to explore the subtler realities, and to
begin the process of setting those aside as well (vairagya, non-
attachment, 1.15-1.16), still seeking the eternal Self at the core of
our being (1.3).
************************
YOGA SUTRA 3.8:
************************
However, these three practices are external, and not intimate
compared to nirbija samadhi, which is samadhi that has no object, nor
even a seed object on which there is concentration.
(tad api bahir angam nirbijasya)
tad = these, they
api = even, also, compared to
bahir = outer, external
angam = rungs, limbs, accessories, components, steps, parts, members,
constituents
nirbijasya = seedless samadhi, having no seed (nir = without; bijah =
seed) (1.51)
DHARANA, DHYANA, AND SAMADHI ALSO BECOME EXTERNAL:
The three part process of concentration, meditation, and samadhi are
practiced in relation to objects. Nirbija samadhi is seedless samadhi
(1.51), and has no object, not even the tiniest seed of an object.
From the vantage point of this seedless samadhi, the process of
samyama (dharana, dhyana, samadhi) comes to be seen as external, just
like happened in the case of the first five rungs, as mentioned in
the last sutra (3.7). Thus, eventually, all eight rungs of the Yoga
Sutras come to be seen as external practices, when considered in
relation to nirbija samadhi.
SEE ALSO the article:
Bindu: Pinnacle of Yoga, Vedanta and Tantra
http://www.swamij.com/yoga-sutras.htm
Introduction to Yoga Sutras 3.09-3.16
WITNESSING SUBTLE TRANSITIONS WITH SAMYAMA
http://www.swamij.com/yoga-sutras-30916.htm
WHAT IS AN OBJECT?
We normally think of an object as something you can touch, or hold in
your hand. However, an object need not necessarily be material in
that sense.
TRANSITION IS AN OBJECT:
Think of a car, which is a material object. When it is driving down
the road, there is the kinetic energy of motion. That motion itself
is also an object of sorts; it is some-thing, though having no
molecules of its own. Now, imagine that your car either accelerates
or decelerates. The change, shift, or transition is, itself, a
separate object, though quite related to both the car as object, and
the motion as object.
THOUGHTS HAVE TRANSITIONS:
Similar to the car above, thoughts are also objects. However, the
thoughts in the mind field not only interact with one another; they
also come and go. Just imagine for a moment that you had mastery over
that process of the coming and going of the thoughts, the
transitions. With mastery over the transition process itself, you
would gain tremendous insight and mastery over the thoughts
themselves, as well as the subtlest inner transitions of mental
process. Those subtle transitions are also objects themselves,
subject to exploration and witnessing, as well as to setting aside
through non-attachment (1.15).
THREE SUBTLE TRANSITIONS ARE WITNESSED:
You become witness not only to thoughts as we normally think of
thoughts, but also to the transition process of how they are coming,
being, and going.
1) NIRODHAH:
You become witness to the process of transitioning into mastery over
thought patterns (nirodhah-parinamah, 3.9, 1.2), since that
transition is an object.
2) SAMADHI:
You become witness to the process of transitioning into the higher
state of meditation (samadhi-parinamah, 3.11), since that transition
is an object.
3) EKAGRA:
You become witness to the process of transitioning into one-
pointedness of mind (ekagra-parinamah, 3.12), since that transition
is an object.
MASTERY OF TRANSITION BRINGS MASTERY OF THOUGHTS:
By mastering these three types of transition process, mastery can be
gained over all of the particular thought patterns subject to these
processes. It brings mastery over the life cycle process of the
countless objects of the mind field. Samyama was introduced as the
finer tool (3.4-3.6), and this process of dealing with transitions is
a finer use of that tool. In this way, we come to see that purifying
the mind does not mean a detailed psychological analysis of each
thought, but rather, gaining mastery over the life cycle of those
thoughts.
THE TRANSITIONS ARE LATER TRANSCENDED:
The inner journey of Yoga systematically encounters and then moves
through layer after layer of experience, each time moving past
another level of ignorance or avidya (2.5). While the mastery of the
subtle transitions described in this section brings such a new level,
it too is only a stage to experience. In the most subtle stages of
practice, even these transitions are transcended through dharma-
meghah samadhi. (4.32)
TRANSITIONS: NEW YEARS AND
NEW MOMENTS IN LIFE AND MEDITATION
The transition from one year to the next year happens in an
infinitely short moment that is actually non-existent in time. So
too, there are transitions in the moments of life and the moments of
meditation. Mindfulness of transitions in daily life and during
meditation time is extremely useful on the spiritual journey to
enlightenment. The recording ends with a 15-minute guided
contemplative meditation on Transitions, which begins at 54:42.
Podcast Date: Dec 30, 2006 Length 1:09:25
http://swamij.com/podcast/061230-transitions.mp3
Yoga Sutras 3.9-3.12
THREE TYPES OF TRANSITIONS
http://www.swamij.com/yoga-sutras-30916.htm#3.9
************************
YOGA SUTRAS 3.9-3.12:
************************
That high level of mastery called nirodhah-parinamah occurs in the
moment of transition when there is a convergence of the rising
tendency of deep impressions, the subsiding tendency, and the
attention of the mind field itself. The steady flow of this state
(nirodhah-parinamah) continues by the creation of deep impressions
(samskaras) from doing the practice. The mastery called samadhi-
parinamah is the transition whereby the tendency to all-pointedness
subsides, while the tendency to one-pointedness arises. The mastery
called ekagrata-parinamah is the transition whereby the same one-
pointedness arises and subsides sequentially.
************************
YOGA SUTRA 3.9:
************************
That high level of mastery called nirodhah-parinamah occurs in the
moment of transition when there is a convergence of the rising
tendency of deep impressions, the subsiding tendency, and the
attention of the mind field itself.
(vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana
chitta anvayah nirodhah-parinamah)
vyutthana = emergence, coming out, rising
nirodhah = mastery, coordination, control, regulation, setting aside
of
samskara = subtle impressions, imprints in the unconscious, deepest
habits
abhibhava = disappearance, subsiding
pradurbhavau = manifesting, appearance
nirodhah = mastery, coordination, control, regulation, setting aside
of
ksana = with the moment, instant, infinitesimal time (3.53)
chitta = of the consciousness of the mind-field
anvayah = connection with, conjunction
nirodhah-parinamah = transition to nirodhah (nirodhah = mastery,
coordination, control, regulation, setting aside of (1.2); parinamah
= transition, transformation, of change, result, consequence,
mutative effect, alteration) (2.15)
LETTING GO OF THE AUDIENCE:
Imagine that you are in a lecture hall several minutes before the
speaker has come to give his or her talk. All of the people are
standing around the lecture hall, and the room is filled with a loud
rumble of the collective voices of many conversations. You are
watching this, taking it all in, with your mind pulling your senses
here and there. Then, the speaker enters the hall, walks to the
podium, and begins to speak. Two things happen simultaneously: your
attention moves away from all of the other people, while at the same
time, your attention becomes directed towards the speaker.
MASTERY OVER TRANSITIONS:
The transition away from the people in the audience is somewhat like
nirodhah parinima (the transition of suspension), and the companion
transition of attention moving towards the speaker is somewhat like
samadhi parinima (the transition to absorption, 3.11). When the
attention repeatedly remains with the speaker, this is somewhat like
ekagra parinima (the transition where the same absorption repeatedly
arises and subsides, 3.12). It is the mastery over that process of
transition itself that the Yogi is seeking. If you have mastery over
these processes of transition, then you have mastery over all of the
thought patterns, which might otherwise control your mind, thoughts,
actions, and speech.
THERE IS A CONVERGENCE WITH THE TRANSITIONS:
The samskaras or deep impressions naturally arise through a
transition phase between inactive and active. Those samskaras also
naturally return from the active phase to the inactive. When there is
a convergence (anyaya) of the attention with the rising and falling
transitions, a high degree of mastery comes. This is an extremely
subtle process of samyama (3.4-3.6).
************************
YOGA SUTRA 3.10:
************************
The steady flow of this state (nirodhah-parinamah) continues by the
creation of deep impressions (samskaras) from doing the practice.
(tasya prashanta vahita samskarat)
tasya = its (referring to the mind in the state of nirodhah-
parinamah, in the last sutra)
prashanta = undisturbed, steady, continuous, peaceful, calm, tranquil
vahita = flow
samskara = subtle impressions, imprints in the unconscious, deepest
habits
CREATING SUBTLE GROOVES IN THE MIND FIELD:
More surface level, or worldly habits often control our actions,
speech, and thoughts. Here, at even this extremely subtle level of
practice, new habit patterns are intentionally formed as a result of
repeated practice. However, in this case we are intentionally forming
extremely deep habit patterns of how to stay in such a deeply
tranquil state whenever we want. That deep tranquility is the new
habit pattern. Recall that one of the two foundation practices
(abhyasa and vairagya, 1.12-1.16) has to do with seeking stable
tranquility (1.13).
************************
YOGA SUTRA 3.11:
************************
The mastery called samadhi-parinamah is the transition whereby the
tendency to all-pointedness subsides, while the tendency to one-
pointedness arises.
(sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah)
sarvarathata = many pointedness, all pointedness, experiencing all
points
ekagrata = one-pointedness
ksaya = dwindling, destruction, decay
udaya = rising, uprising
chittasya = of the consciousness of the mind-field
samadhi-parinamah = transition to samadhi (samadhi = meditation in
its higher state, deep absorption of meditation, the state of
perfected concentration; parinamah = transition, transformation, of
change, result, consequence, mutative effect, alteration)
ALL POINTEDNESS:
The state of all-pointedness refers to the tendency of the mind to be
drawn in countless different directions. In the state of samadhi-
parinamah being described, this tendency towards all-pointedness
subsides. It does not mean that those countless objects themselves go
away, as they are not destroyed. What it does mean is that the
inclination of the mind towards this stance of all-pointedness
subsides. In other words, it is only one thing that is subsiding, and
that is the tendency towards the endless diversity presented to the
mind.
ONE-POINTEDNESS:
The state of one-pointedness refers to the tendency of the mind to
concentrate or focus on a single point. If you observe your own
mental functioning, you can easily see both tendencies. The mind
tends both to the diversity of all-pointedness, as well as to one -
pointedness. We all experience both of these tendencies in daily
life. Here in this sutra, it is this one-pointedness that is
arising.
ONE RISES, WHILE THE OTHER FALLS:
Here, in the high state of samadhi-parinamah, there is witnessing of
this transition into samadhi, whereby the all-pointedness subsides,
and the one-pointedness arises.
************************
YOGA SUTRA 3.12:
************************
The mastery called ekagrata-parinamah is the transition whereby the
same one-pointedness arises and subsides sequentially.
(tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-
parinimah)
tatah = then
punah = again, sequentially
shanta-uditau = the subsiding and arising, past and present
tulya-pratyayau = having similar
chittasya = of the consciousness of the mind-field
ekagrata-parinimah = transition of one-pointedness (ekagrata = one-
pointedness; parinamah = transition, transformation, of change,
result, consequence, mutative effect, alteration)
RISING AND SUBSIDING OF THE SAME ONE-POINTEDNESS:
In the last sutra, it was described that all-pointedness subsided and
one-pointedness arose. Now, in this sutra, the subject is where that
one-pointedness subsides, only to arise again. The many-pointedness
is not there, only the cycling and recycling of the one-pointedness.
It is this transition that is being witnessed.
THREE TRANSITIONS:
Thus, we are referring to three forms of transition in sutras 3.9-
3.12. The first one related to the transition of the mastery of
thought patterns itself. The second related to the transitioning rise
of one-pointedness of mind, along with the subsiding of the many-
pointedness. The third (in the current sutra) relates to the
transition of the repeated rising and subsiding of the same one-
pointedness.
MASTERY OVER TRANSITIONS:
Once again, this witnessing and mastery over transitions themselves
gives mastery over the underlying thought patterns and processes
themselves. In other words, master the transitions, and you master
the thought process; master the thought process, and you can go
beyond, ultimately to experience the center of consciousness (1.3).
http://www.swamij.com/yoga-sutras.htm
Yoga Sutras 3.13-3.16
SAMYAMA ON FORM, TIME, CHARACTERISTICS
http://www.swamij.com/yoga-sutras-30916.htm#3.13
************************
YOGA SUTRAS 3.13-3.16:
************************
These three transition processes also explain the three
transformations of form, time, and characteristics, and how these
relate to the material elements and senses. There is an unmanifest,
indescribable substratum or existence that is common or contained
within all of the other forms or qualities. Change in the sequence of
the characteristics is the cause for the different appearances of
results, consequences, or effects. By samyama on the three-fold
changes in form, time, and characteristics, there comes knowledge of
the past and future.
************************
YOGA SUTRA 3.13:
************************
These three transition processes also explain the three
transformations of form, time, and characteristics, and how these
relate to the material elements and senses.
(etena bhuta indriyasau dharma laksana avastha parinamah vyakhyatah)
etena = by this, by these
bhuta = elements
indriyasau = mental organs of actions and senses (indriyas)
dharma = form, quality
laksana = time characteristics
avastha = state of old or new, condition
parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration
vyakhyatah = are described
THE TRANSITIONS DETERMINE THE MORE EXTERNAL:
Three extremely subtle transitions have been explained in the
preceding sutras. This current sutra is emphasizing the fact that
those subtle transitions, in turn, directly impact the perception of
the slightly less subtle, or less internal processes of form, time,
and condition.
MASTERY OVER THE ELEMENTS AND SENSES:
While this sutra describes, in part, how the transition process
relate to the elements and the senses, the mastery of the elements
(bhutas) is explained in sutra 3.45, and the mastery of the senses
(indriyas) is explained in sutra 3.48.
************************
YOGA SUTRA 3.14:
************************
There is an unmanifest, indescribable substratum or existence that is
common or contained within all of the other forms or qualities.
(shanta udita avyapadeshya dharma anupati dharmi)
shanta = latent past
udita = arising
avyapadeshya = indescribable, unpredictable, unmanifest
dharma = form, quality, characteristics
anupati = closely following, common, conforming with all, contained in
dharmi = the object containing the characteristics, substratum,
existence
WHAT IS UNDERNEATH ALL OF THIS?:
Three transitions have been described in the sutras above, as well as
three subsequent transformations, along with the fact that these
affect the elements and the senses. There is surely something in
common, within, a part of, or underneath all of them.
FIND THE SUBSTRATUM:
The point of witnessing all of those subtle processes is to find that
substratum, the object underneath, that is common to all, is
continuously existent within them all, and unchanging in any of them.
This is a further refinement of the process described throughout Yoga
of witnessing and setting aside that which is not the eternal,
indivisible reality of our true nature that we are seeking. After
everything else is eliminated (1.2), we experience the true Self
(1.3).
************************
YOGA SUTRA 3.15:
************************
Change in the sequence of the characteristics is the cause for the
different appearances of results, consequences, or effects.
(krama anyatvam parinamah anyatve hetu)
krama = sequence, succession, order
anyatvam = distinctness, different phases
parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration, natural laws or functions
of nature
anyatve = for the distinctness, differentiation
hetu = the reason
NATURAL ORDER:
There is a natural flow or transformation in all levels of nature,
whether in gross or subtle planes of reality. These transitions are
the foundations of the principle of cause yielding effect. Some of
these are known at the surface level by all of us. The subtler
transitions are known to the Yogis.
REMEMBER NON-ATTACHMENT:
Recall that one of the foundation principles of Yoga is non-
attachment (1.12-1.16). Also, recall that this is a process that
evolves in stages, and that here, in this section we are talking
about extremely subtle processes. Though the processes are subtle,
the principles are the same. You witness, notice an underlying
reality, and let go of the more surface attachment.
A PARTICULAR FORM COMES FROM THE SEQUENCE OF STATES:
Imagine that you are able to meditate so quietly that you recognize
that all of the objects of your attachment were simply a result of a
change of sequence in states. For example, clay turns into pot (while
remaining clay), and then, eventually turns back into clay. So it is
with all of the objects, whether objects in the external world, or
object in the mind. It is all a matter of changing form, or the
sequence in which those forms are seen. Gradually, the unchanging
truth is revealed, underneath all of the apparent change in
successions of transformations of that uniform oneness.
************************
YOGA SUTRA 3.16:
************************
By samyama on the three-fold changes in form, time, and
characteristics, there comes knowledge of the past and future.
(parinimah traya samyama atita anagata jnana)
parinimah = transition, transformation, of change, result,
consequence, mutative effect, alteration
traya = three
samyama = dharana (concentration), dhyana (meditation), and samadhi
taken together
atita = past
anagata = future
jnana = knowledge
WITNESSING TRANSITIONS TELLS THE PAST AND FUTURE:
If you know the current state of the transformations related to form,
time, and characteristics (3.13), then you also have an understanding
of the past from which they evolved, and the future towards which
they are evolving. The question is the degree to which you have
clarity about the current moment of these three.
IMAGINE A POT OF BOILING WATER:
Imagine that you put a pot of cold water on a stove, and you wondered
how long it would take to come to a boil. If you knew the nature of
the current form, the time factors, and the characteristics you were
dealing with, you could calculate an answer (Of course, the principle
of samyama is much subtler). If you knew the exact temperature of the
water, the BTU's of heat from the fire, the barometric pressure, the
heat conductivity of the pot, and other such factors, you'd be able
to calculate when the water would boil (presuming you understood the
formulas).
LETTING GO OF THE SUBTLE ABILITIES:
This sutra is the first of many in Chapter 3 that describe
attainments, abilities, or powers that come with practices. The wise
yogi does not seek out such powers, but recognizes that they come
along the way. Where they are encountered, their value is in
uncovering the potential colorings of attraction and aversion (2.3),
and the avidyas (2.5), so that these can be set aside in non-
attachment (1.15-1.16). Sutra 3.38 clearly points out the principle
of renouncing such powers.
http://www.swamij.com/yoga-sutras.htm
Introduction to Yoga Sutras 3.17-3.37
EXPERIENCES FROM SAMYAMA
http://www.swamij.com/yoga-sutras-31737.htm
SETTING ASIDE THE SUBTLER EXPERIENCES:
There are numerous subtle realm experiences that come to the yogi
after the finer tool called samyama (3.4-3.6) becomes available. Each
of these, in their own way, is experienced so as to uncover the truth
(1.3) behind the false identities (1.4).
http://www.swamij.com/yoga-sutras-30406.htmhttp://www.swamij.com/yoga-sutras-10104.htm#1.3
The suggestion is to set aside (1.2) as not-self all of the levels of
our being and all the levels of discovery, seeing through the avidya
or ignorance (2.5) by a process of discrimination (2.26-2.29) and non-
attachment (1.15).
http://www.swamij.com/yoga-sutras-10104.htm#1.2http://www.swamij.com/yoga-sutras-20109.htm#2.5http://www.swamij.com/yoga-sutras-22629.htmhttp://www.swamij.com/yoga-sutras-11216.htm#1.15
POWERS OR IMPEDIMENTS:
While some people see the coming of these experiences as powers
(siddhis, psychic, or occult abilities) to be sought for furtherance
of the ego identity, the true yogi sees these as nothing but the
subtler clouds of attraction that are impediments to the realization
of the Self. They are encountered, experienced, understood, and set
aside (1.2, 3.38).
http://www.swamij.com/yoga-sutras-10104.htm#1.2http://www.swamij.com/yoga-sutras-338.htm
READING THESE SUTRAS ON EXPERIENCES:
When reading these sutras, it is important to not feel that you must
attain all of these experiences to progress on the path to Self-
realization. Remember, these experiences and practices are done with
the tool of samadhi, once that skill level is attained.
SEEK THE HIGHEST:
There is a myth circulating that to experience the truth you must
first be completely, 100% purified, and that is simply not true.
First seek the direct experience of the top of the spiritual
mountain, and then learn to purify the subtler aspects.
THE LATER HOUSECLEANING:
Surely there is stabilizing and purifying needed to attain that
direct experience, but the final house cleaning is pursued after that
realization. For some comfort in this, note that sutra 4.27-4.28
gives instructions on dealing with breaches in enlightenment. It
means that one is not expected to have completed the process of
purifying karma before realization of the highest, and that is good
news for aspirants.
http://www.swamij.com/yoga-sutras-42728.htm
Yoga Sutra 3.17
DISCERNMENT BETWEEN THREE ASPECTS OF AN OBJECT
http://www.swamij.com/yoga-sutras-31737.htm#3.17
YOGA SUTRA 3.17
The name associated with an object, the object itself implied by that
name, and the conceptual existence of the object, all three usually
interpenetrate or commingle with one another. By samyama on the
distinction between these three, the meaning of the sounds made by
all beings becomes available.
(shabda artha pratyaya itaretara adhyasat samkara tat pravibhaga
samyama sarva bhuta ruta jnana)
shabda = name of an object, word, sound
artha = object implied, meaning
pratyaya = idea, concept, conceptual existence
itaretara = one another, of each with the others
adhyasa = due to the convergence, coincidence, overlaying,
interpenetrating, superimposition, commingle
samkara = confusion, appearing to be one, mixed together
tat = these
pravibhaga = distinctions, differentiations, separate
samyama = dharana (concentration), dhyana (meditation), and samadhi
taken together (3.4)
sarva = all
bhuta = of living being (beings that are in form, as bhuta = five
elements)
ruta = sounds produced, language, speech
jnana = knowledge, meaning
THREE KINDS OF TABLE:
The sutra speaks of three things: 1) the name associated with an
object, 2) the object itself implied by that name, and 3) the
conceptual existence of the object. To understand this, think of a
table, and you will see that there are these three parts:
1) SYLLABLES:
If you did not know English, you would hear the syllables of table
spoken, but neither an image or a concept would come to mind. All
there would be for you is the sound.
2) SPECIFIC TABLE:
If you think of some specific table you know of, that table can be in
your memory without the need for the syllables. If you had never seen
a table, and did not know what it was used for, the concept of table-
ness would not be there either.
3) TABLE-NESS
The third part is that there is the concept of table-ness that can
exist without the syllables, and without thinking of a specific
table. In any language the word for table would bring forward table-
ness for those who know that language. The principle of table-ness is
there with all specific tables you might think of or see.
THREE PARTS OF TABLE CONVERGE
However, in day-to-day usage, all three of these converge into one,
unified experience, of table, in this example. However, the yogi
wants to go far beyond the world of appearances. In the practice of
this sutra, the samyama (3.4-3.6) is directed towards distinguishing
these three. From that samyama, greater, subtler insight is attained.
http://www.swamij.com/yoga-sutras-30406.htm
SOUND VIBRATION IS SUBTLE REALITY:
Many meditative traditions and spiritual traditions speak of the
fundamental vibrations of the subtle and causal planes of reality as
being sound vibrations, word, or mantra. Here, in this sutra, the
instruction is that by discriminating between these three parts, the
subtle sound is revealed, and through that revelation, the meaning of
the sound is attained.
MANTRA:
One very practical example of the relationship between name, object,
and conceptual existence is that of mantra. With mantra, one starts
with the word or phrase itself, allowing the others to gradually
become revealed. One might have a definition of sorts, but the real
meaning comes in direct experience. Then comes the clarity of the
distinction, as the subtler spiritual significance of the mantra
stands alone. A most significant use of mantra was explained earlier
in relation to OM Mantra. (1.23-1.29)
http://www.swamij.com/yoga-sutras-12329.htm
This is a reminder of the Yoga Meditation Reminders Newsletter by
Swami Jnaneshvara:
http://groups.yahoo.com/group/Yoga-Meditation/
Description: This is a Practical Reminders newsletter based on the
Yoga of Patanjali (Yoga Sutra), Advaita Vedanta (particularly the
Mandukya Upanishad, on the mantra AUM), and Samaya Tantra (purely
internal). The various Yogas are seen to complement one another, like
fingers on a hand, including bhakti, jnana, hatha, karma, raja, laya,
kundalini, kriya, and tantra yoga practices. As a student of Swami
Rama, I often quote his most lucid and practical writings. While
written and oral teachings are useful, the finest of the teachings is
communicated through the teacher within. It is my sincere hope that
what is presented here is useful in your journey to the center of
consciousness.
Subscribe at the site link above, or send a blank email to this
address to subscribe:
Yoga-Meditation-subscribe@yahoogroups.com
Yoga Sutra 3.18
KNOWLEDGE OF PREVIOUS INCARNATIONS
FROM SAMYAMA ON SAMSKARAS
http://www.swamij.com/yoga-sutras-31737.htm#3.18
YOGA SUTRA 3.18
Through the direct perception of the latent impressions (samskaras)
comes the knowledge of previous incarnations.
(samskara saksat karanat purva jati jnanam)
samskara = subtle impressions, imprints in the unconscious, deepest
habits
saksat = direct, immediate contact
karanat = perception, experiencing
purva = of previous
jati = birth, incarnation
jnana = knowledge
SAMSKARAS LEAD TO KARMA:
The samskaras originally led to our karma, and because of this the
yogi wants to examine and eventually eliminate those samskaras.
See the article on Karma and the Sources of Actions, Speech, and
Thoughts:
http://www.swamij.com/karma.htm
PAST LIFE REGRESSION CAN CREATE FURTHER BONDAGE:
To a typical person seeking past life regression, there is a seeking
out of a replay in the inner field of mind, so as to increase
knowledge about ourselves. This is the coming through into the
conscious state of the inner process from the subtle mind. It can
have the effect of increasing ego and ignorance, as it leads one to
think that these past memories are part of our self-definition. In
effect, bondage of ignorance is increasing, not decreasing.
SAMYAMA ON THE SAMSKARAS BRINGS FREEDOM:
However, to the yogi doing samyama (3.4-3.6) on these deeper
samskaras themselves (deep impressions), there comes increasing
clarity about the way the samskaras have clouded the self-identity
and obscured Self-realization. Thus, these past identities are not
reinforced, but are attenuated (2.4) and set aside. They are not seen
as self-identities, but as incorrectly perceived false identities.
This leads to lesser bondage and greater freedom. (See also the
article on Karma and the sources of Actions, Speech, and Thoughts)
ATTAINMENTS AND OBSTACLES:
As with the other subtle experiences this is seen to be both an
attainment and an obstacle, and is set aside (3.38) with non-
attachment (1.15).
Yoga Sutras 3.19-3.20
IDEAS FROM THE MIND OF ANOTHER
http://www.swamij.com/yoga-sutras-31737.htm#3.19
By samyama on the notions or presented ideas comes knowledge of
another's mind. But the underlying support of that knowledge remains
unperceived or out of reach.
[Samyama has been described in previous sutras as the three-fold
process of dharana, dhyana, and samadhi, which is concentration,
meditation, and deep absorption]
************************
YOGA SUTRA 3.19
************************
By samyama on the notions or presented ideas comes knowledge of
another's mind.
(pratyayasya para chitta jnana)
pratyayasya = notions, presented ideas, of the content of the mind,
conceptions
para = other
chitta = of the mental images, consciousness, of the consciousness of
the mind-field
jnana = knowledge
IDEAS ARE PRESENTED ONTO OUR OWN MIND FIELDS:
We, as inner observer, are actually watching the inner screen of our
own mind field. Whether we are talking about the thought process of
another person, or the data brought in through the eyes, ears, or
other senses, that information is imprinted on our own field of mind,
somewhat like a movie is projected on a screen. Then, we, as the
inner observer, experience the presentation on that screen. Here's a
brief outline of this process:
1) Samskaras in the other mind: The deep impressions in the other
person's mind awaken and come forward into active mental process.
2) Presented ideas or notions: Having awakened, the mental process
from these impressions is now active in the field of mind of the
other person.
3) Impressions coming to our mind: That mental process now comes to
our mind, as viewer, with which we practice samyama (concentration,
meditation, samadhi, 3.4-3.6)
OBSERVING WHAT'S ON THE SCREED:
If we observe the inner screen in visual terms, we come to know the
nature of the form, shape, and color of the objects on the screen,
and from that we can intuit the nature of the actual object itself.
The same is true for hearing. The important concept is that there is
an intermediary, in that the data is imported, it is presented on the
screen, and then we experience. That mental screen is the key
concept.
INTUITING THE THOUGHT IMPRESSIONS:
If you observe the mental information on the screen, you not only get
information about the data on the screen, but also intuit the nature
of the source of that mental data, which is the mind of the other
person. In this way, you come to know the general state of the
conscious mind of the other person. However, you do not gain insight
about the subliminal, deeper impressions or samskaras that were the
driving force behind those conscious thoughts (as explained in the
next sutra, 3.20).
TRAINING OUR MIND; NOT MANIPULATING OTHERS:
The point here is not to manipulate other people through some sort of
mind control. The value is in seeing the way that your own mind is
affected by the presented thoughts from others, along with the
insights about the other mind from which they are being projected.
From that we can deal with our own mental conditioning in response to
that which might otherwise control our own actions, speech, and
thoughts.
WE CAN THEN GAIN FREEDOM FROM OUR CONDITIONING:
If we can do that observation, we can gain insight about, and freedom
from our own mental conditioning that is normally unconscious. This
is yet one more aspect of the uncoloring (aklishta) of our own deep
impressions, which has been mentioned throughout the Yoga Sutras
(1.5, 2.1-2.9). It is our reaction that is the mental process to be
purified. Recall that four attitudes were suggested in sutra 1.33 in
relation to other people. These were based on the conditioning of our
own mind, not changing the other people. Here, in Chapter 3 a subtler
aspect of our mental processing is being described. It leads to
increasing freedom from attachments and aversions (1.12-1.16).
ATTAINMENTS AND OBSTACLES:
As with the other subtle experiences this is seen to be both an
attainment and an obstacle, and is set aside (3.38) with non-
attachment (1.15).
************************
YOGA SUTRA 3.20
************************
3.20 But the underlying support of that knowledge (of the other
persons mind, in 3.19) remains unperceived or out of reach.
(na cha tat salambana tasya avisayin bhutatvat)
[Note: This sutra is not included in all renditions]
na = not
cha = but
tat = that
salambana = with support
tasya = its
avisayin = unperceived, not within reach, not being the subject of,
absent from
bhutatvat = to be, beingness
THE YOGI IS NOT VIEWING THE OTHER'S DEEP IMPRESSIONS:
The last sutra (3.19) described how the yogi can become aware of
another person's mind, by the method of focusing on the effect (or
imprint) of that other person's thought on the yogi's own mind. Here,
in sutra 3.20, it is being acknowledged that the observing yogi also
does not have access to the deeper source from which that thought
process arose. Here is the same brief outline of the process that was
in 3.20:
1) Samskaras in the other mind: The deep impressions in the other
person's mind awaken and come forward into active mental process.
2) Presented ideas or notions: Having awakened, the mental process
from these impressions is now active in the field of mind of the
other person.
3) Impressions coming to our mind: That mental process now comes to
our mind, as viewer, with which we practice samyama (concentration,
meditation, samadhi, 3.4-3.6)
In other words, by samyama on the presented ideas or notions (#2),
there comes knowledge about the nature of the mind of which the are a
part. The deeper level of samskaras, which are the source of that
more surface knowledge, (#1) is not available in this process of
observation. Once again, the important part for our own sadhana
(practice) is in dealing with the coloring of our own reactions to
the mental process we experience.
ATTAINMENTS AND OBSTACLES:
As with the other subtle experiences this is seen to be both an
attainment and an obstacle, and is set aside (3.38) with non-
attachment (1.15).
http://www.swamij.com/yoga-sutras.htm
Yoga Sutras 3.21-3.22
INVISIBILITY AND SUSPENSION OF SENSING-ABILITY
http://www.swamij.com/yoga-sutras-31737.htm#3.21
************************
YOGA SUTRA 3.21
************************
3.21 When samyama is done on the form of one's own physical body, the
illumination or visual characteristic of the body is suspended, and is
thus invisible to other people.
(kaya rupa samyama tat grahya shakti tat stambhe chaksuh prakasha
asamprayoga antardhanam)
[Note: In some renditions this is sutra 3.20]
* kaya = body
* rupa = form
* samyama = dharana (concentration), dhyana (meditation), and samadhi
taken together (3.4)
* tat = that
* grahya = can be perceived, capable of receiving
* shakti = power, capacity
* tat = that
* stambhe = to be checked, suspended
* chaksuh = of the eye
* prakasha = light, illumination, visual characteristic
* asamprayoga = there being no contact, disconnected, separated contact
* antardhanam = invisibility, disappearance
SEE-ABILITY IS A CHARACTERISTIC ASSOCIATED WITH THE BODY:
One way to hold this principle is to recall that objects are composed
of five elements of earth, water, fire, air and space. While the
subject of this sutra is not directly the chakras, the element of fire
operates from the manipura (3rd) chakra. So also does the jnanendriya
of seeing relate to fire and that chakra. By reflecting on this for a
while, you will come to see that there is a relationship between the
element of fire, which builds the body (both subtle and gross), and
the sense of seeing. Thus, we come to see that the physical body
contains a characteristic that can be called see-ability.
WITHDRAWING SEE-ABILITY:
Through samyama (3.4-3.6) on that form (which contains the
see-ability), that characteristic can be neutralized or withdrawn. In
effect, this makes the body invisible to other persons. There is a
sort of logic twist that is needed in understanding this. That is, the
yogi is not adding the quality of invisibility; rather he is
withdrawing the quality of see-ability. Thus, once again, we see the
consistency of Yoga in encountering, examining, and setting aside
qualities (1.2, 3.38), so as to experience that which is subtler.
Gradually, this process, in its many forms, brings ever greater
stability in being disconnected from false identities (1.4), and
dwelling in our true nature.
ATTAINMENTS AND OBSTACLES:
As with the other subtle experiences this is seen to be both an
attainment and an obstacle, and is set aside (3.38) with
non-attachment (1.15).
************************
YOGA SUTRA 3.22
************************
3.22 In the same way as described in relation to sight (3.21), one is
able to suspend the ability of the body to be heard, touched, tasted,
or smelled.
(etena shabdadi antardhanam uktam)
[Note: This sutra is not included in all renditions]
* etena = by this
* shabdadi = sound and others
* antardhanam = disappearance, suspend, arrest
* uktam = is explained
THE ABILITY TO BE PERCEIVED IS INHERENT IN THE OBJECT:
In the same way that see-ability is an inherent characteristic of the
body, as described in the last sutra, so too are hear-ability,
touch-ability, taste-ability, and smell-ability inherent characteristics.
THOSE INHERENT CHARACTERISTICS CAN BE SUSPENDED:
Thus, these can also be suspended through samyama on the body in the
context of those characteristics.
ATTAINMENTS AND OBSTACLES:
As with the other subtle experiences this is seen to be both an
attainment and an obstacle, and is set aside (3.38) with
non-attachment (1.15).
THE TRUTH ABOUT THE 10 REASONS FOR YOGA
VIDEO is at YouTube:
http://www.youtube.com/watch?v=mwcKxsYHm3c
Yoga Day USA lists "Top 10 Reasons to Try Yoga for Life" on their
website www.YogaDayUSA.org Unfortunately, most of their reasons have
little to do with authentic, traditional Yoga.
THE TRUTH ABOUT YOGA:
Most people in the West, and also many in India,
confuse Yoga with Hatha Yoga, the system of
bodily postures. But Yoga is primarily a spiritual
discipline.
(Paramahansa Yogananda)
Yoga has become the health and fitness system
of choice. This is odd because it is the mind -
not the body - that is the main target of all genuine
Yoga practices .... To regard Yoga primarily as a
set of practices for increasing strength and
flexibility while calming the nervous system is
to mistake the husk for the kernel.
(Pandit Rajmani Tigunait)
Like many arts and sciences that are profound,
beautiful, and powerful, yoga has suffered from
the spiritual poverty of the modern world--it has
been trivialized, watered down, or reduced to
cliches. The deep and eternal essence of yoga
has been misrepresented and packaged for
personal profit by clever people.
(Bhole Prabhu)
In ancient times hatha Yoga was practiced for
many years as a preparation for higher states of
consciousness. Now however, the real purpose
of this great science is being altogether forgotten .
The hatha Yoga practices which were designed
by the rishis and sages of old, for the evolution
of mankind, are now being understood and
utilized in a very limited sense.
(Swami Satyananda Saraswati)
Yoga is not mere acrobatics . Some people suppose
that Yoga is primarily concerned with the
manipulation of the body into various queer
positions, standing on the head, for instance, or
twisting about the spine, or assuming any of the
numerous odd poses which are demonstrated in
the text-books on Yoga. These techniques are
correctly employed in one distinct type of Yoga
practice, but they do not form an integral part of
the most essential type. Physical posture serve
at best as an auxiliary, or a minor form of Yoga.
(Swami Chidananda Saraswati)
Many false and incomplete teachings have been
propagated in its name, it has been subject to
commercial exploitation, and one small aspect
of Yoga is often taken to be all of Yoga. For
instance, many people in the West think it is a
physical and beauty cult, while others think it
is a religion. All of this has obscured the real
meaning of Yoga.
(Swami Rama)
Through the discipline of Yoga, both actions and
intelligence go beyond these qualities [gunas] and
the seer comes to experience his own soul with
crystal clarity, free from the relative attributes of
nature and actions. This state of purity is samadhi.
Yoga is thus both the means and the goal. Yoga
is samadhi and samadhi is Yoga.
(B. K. S. Iyengar)
The main objective of hatha Yoga is to create an
absolute balance of the interacting activities and
processes of the physical body, mind and energy.
When this balance is created, the impulses
generated give a call of awakening to the central
force (sushumna nadi) which is responsible for
the evolution of human consciousness. If hatha
Yoga is not used for this purpose, its true
objective is lost.
(Swami Satyananda Saraswati)
The goal of Yoga is Yoga itself, union itself, of the
little self and the True Self, a process of awakening
to the preexisting union that is called Yoga.
Yoga has to do with the realization through direct
experience of the preexisting union between Atman
and Brahman, Jivatman and Paramatman, and
Shiva and Shakti, or the realization of Purusha
standing alone as separate from Prakriti.
(Swami Jnaneshvara Bharati)
You use the body as a medium to bring the mind
back to the brain. Perfect marriage between body
and mind. Then, you can reach and knock the
door to the spirit....
Yoga is free. It belongs to the earth. It's a god.
(Bikram Choudhury)
"There have been many scholarly commentaries on the Yoga Sutras, but all the
commentaries miss something very practical. Such commentaries can only satisfy
the intellect, but do not actually help you beyond that: 'yogash chitta vritti
narodha'—yoga is the control of the 'modifications' of the mind. Narodha means
control; there is no other English word for it. Control doesn't mean
suppression, but channeling or regulating."
Swami Rama
The Art of Joyful Living
Yoga Sutras 3.17-3.37 Experiences from Samyama
http://swamij.com/yoga-sutras-31737.htm
Setting aside the subtler experiences: There are numerous subtle realm
experiences that come to the yogi after the finer tool called samyama (3.4-3.6)
becomes available. Each of these, in their own way, is experienced so as to
uncover the truth (1.3) behind the false identities (1.4).
The suggestion is to set aside (1.2) as not-self all of the levels of our being
and all the levels of discovery, seeing through the avidya or ignorance (2.5) by
a process of discrimination (2.26-2.29) and non-attachment (1.15).
Powers or impediments: While some people see the coming of these experiences as
powers (siddhis, psychic, or occult abilities) to be sought for furtherance of
the ego identity, the true yogi sees these as nothing but the subtler clouds of
attraction that are impediments to the realization of the Self. They are
encountered, experienced, understood, and set aside (1.2, 3.38).
Reading these sutras on experiences: When reading these sutras, it is important
to not feel that you must attain all of these experiences to progress on the
path to Self-realization. Remember, these experiences and practices are done
with the tool of samadhi, once that skill level is attained.
Seek the highest: There is a myth circulating that to experience the truth you
must first be completely, 100% purified, and that is simply not true. First seek
the direct experience of the top of the spiritual mountain, and then learn to
purify the subtler aspects.
The later housecleaning: Surely there is stabilizing and purifying needed to
attain that direct experience, but the final house cleaning is pursued after
that realization. For some comfort in this, note that sutra 4.27-4.28 gives
instructions on dealing with breaches in enlightenment. It means that one is not
expected to have completed the process of purifying karma before realization of
the highest, and that is good news for aspirants.
3.17 The name associated with an object, the object itself implied by that name,
and the conceptual existence of the object, all three usually interpenetrate or
commingle with one another. By samyama on the distinction between these three,
the meaning of the sounds made by all beings becomes available.
3.18 Through the direct perception of the latent impressions (samskaras) comes
the knowledge of previous incarnations.
3.19 By samyama on the notions or presented ideas comes knowledge of another's
mind.
3.20 But the underlying support of that knowledge (of the other persons mind, in
3.19) remains unperceived or out of reach.
3.21 When samyama is done on the form of one's own physical body, the
illumination or visual characteristic of the body is suspended, and is thus
invisible to other people.
3.22 In the same way as described in relation to sight (3.21), one is able to
suspend the ability of the body to be heard, touched, tasted, or smelled.
3.23 Karma is of two kinds, either fast or slow to manifest; by samyama on these
karmas comes foreknowledge of the time of death.
3.24 By samyama on friendliness (and the other attitudes of 1.33), there comes
great strength of that attitude.
3.25 By samyama on the strength of elephants comes a similar strength.
3.26 By directing the flash of inner light of higher sensory activity, knowledge
of subtle objects, those hidden from view, and those very distant can be
attained.
3.27 By samyama on the inner sun, knowledge of the many subtle realms can be
known.
3.28 By samyama on the moon, knowledge of the arrangement of the inner stars can
be known.
3.29 By samyama on the pole-star, knowledge of the movement of those stars can
be known.
3.30 By samyama on the navel center, knowledge of the arrangement of the systems
of the body can be known.
3.31 By samyama on the pit of the throat, hunger and thirst leave.
3.32 By samyama on the tortoise channel, below the throat, steadiness is
attained.
3.33 By samyama on the coronal light of the head, visions of the siddhas, the
masters can come.
3.34 Or, through the intuitive light of higher knowledge, anything might become
known.
3.35 By practicing samyama on the heart, knowledge of the mind is attained.
3.36 The having of experiences comes from a presented idea only when there is a
commingling of the subtlest aspect of mind (sattva) and pure consciousness
(purusha), which are really quite different. Samyama on the pure consciousness,
which is distinct from the subtlest aspect of mind, reveals knowledge of that
pure consciousness.
3.37 From the light of the higher knowledge of that pure consciousness or
purusha (3.36) arises higher, transcendental, or divine hearing, touch, vision,
taste, and smell.
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