A Note on The Concept Of Yoga In Patanjali Yoga Sutras
T N Sethumadhavan January 2010
Definition of Yoga
Patanjali defines Yoga as योगः चित्त वृत्ति निरोधः “yogash chitta vritti nirodhah” ||Sutra 2||
This aphorism has been translated in several ways as follows:
• Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).
• Yoga is the control (nirodhah i.e. regulation, channeling, mastery, integration,coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.
• Yoga is the restraint of the modifications of the mind.
• Yoga or Concentration is the hindering of the modifications of the thinking principle.
• Union (Yoga) is restraining the thought-streams natural to the mind.
To put it simply, the term Yoga means controlling the thought waves in the mind. It is the prevention of the mind from its wanderings, to use common man’s language.
The above definition of Yoga projects three key words Viz.
1, Chitta (mind-stuff)
2. vritti (modifications) and
3. nirodhah (control).
Upon this Aphorism the whole philosophy of the Yoga Darshana (one of the six systems of philosophy) hinges. Hence we have to be clear about what it means.
1. chitta (Mind-stuff)
Actually mind-stuff means a treasure house of memories; but for our practical purposes we may take it to mean the mind. Now let us analyze how the mind functions.
According to Patanjali the mind (chitta) is made up of three components, manas, buddhi and ahamkara. Manas is the recording faculty which receives impressions gathered by the sense organs from the outside world. Buddhi is the discriminative faculty which classifies and analyses these impressions and reacts to them. Ahamkara is the ego sense which claims these impressions for its own and stores them up as individual knowledge. All these as a group are also called Antahkarana.
For example, manas reports ‘a large animate object is quickly approaching’. Buddhi decides ‘that it is a bull. It is violent in mood. It is ready to attack someone’. Ahamkara concludes that it is going to ‘attackme.’ It is I who sees the bull. It is I whom am frightened. It is I who is preparing to run away from the scene. When I take shelter above a tree to protect myself Ahamkara adds that this bull which is dangerous is not I and so I should be careful in future whenever I see a bull. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture
God (Brahman or Paramatman) is omnipresent and exists in all. God in a sentient being is known as Atman or Purusha, the term used by Patanjali. The mind seems to be intelligent and conscious. But Yoga philosophy teaches that it is not. It has only a borrowed intelligence. The Atman is intelligence itself; pure consciousness. The mind merely reflects that consciousness and so appears to be conscious.
For example many times it so happens that when a marriage procession with a very loud sound of crackers and band music moves along the road in front of your house and yet you do not hear any thing at all because your mind has not attached itself to the organ of hearing i.e. your mind is not in a state of consciousness. You will say that you were absent-minded at that time. As soon as somebody taps you on the back you immediately experience the horrible noise of the procession indicating that your mind has come back to the state of consciousness. Thus in reality the mind is not sentient; yet it appears to be conscious because it is supported by the intelligent Soul is behind it.
Knowledge or perception is a thought wave (Vritti) in the mind. All knowledge is therefore objective. According to Patanjali even intuitional knowledge or self knowledge or introspectional knowledge is objective knowledge since the mind is not the real seer or the observer, but only an instrument of knowledge, an object of perception like the external world. The atman is the real seer who remains unknown.
When we see an object we say we know this. This awareness that we know is caused by ahmakara or ego sense and not by the Atman. This kind of ego sense is caused by the identification of the Atman with the mind, senses etc. It is just like a miniature electric bulb saying that ‘I am the electric current’ when the light is switched on. Such identification or super-imposition of one over the other is as absurd as the ego’s claim to be the Atman. But we should always remember that electric current is present in the lighted bulb and the atman is in all things, everywhere.
2. vritti (modifications)
Vrittis are the waves and ripples arising in the mind when external causes impinge on it. These Vrittis are our mental responses to the stimuli we receive from the universe around us with all its myriad attractions, distractions, pleasure, pain, joy, sorrow etc. The ego sense identifies itself with these waves. If the ripples of thought are pleasant we say we are happy i.e. the ego sense feels ‘I am happy’. If the thought waves are not pleasant the same ego sense says ‘I am unhappy’. This false identification of the ego sense with the I (or the indweller, Atman) is the cause of all our miseries.
The Atman remains beyond the power of the thought waves. It is eternally pure, enlightened, and free - the only true, unchanging happiness (satyam, shivam, sundaram).It follows, therefore, that man can never know his real Self as long as the thought waves and the ego sense are being identified with one another or mixed up with each other. In order to become enlightened we must bring the thought waves under control so that this false identification of the I with the ego sense will cease altogether.
The action of the thought waves can be described by means of an example. The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self (Atman); the lake is the mind (Chitta) and the waves represent the wanderings of the mind (Vrittis).
Calm man (sattwic person) is the one who has control over the mind waves. Activity is the manifestation of inferior strength, while calmness is of the superior.
The mind is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the mind gets into its proper course.
As soon as the waves have stopped, and the lake has become quiet, we see its bottom. So with the mind; when it is calm, we see what our own nature is; we do not mix up ourselves but remain our own selves. At all other times (other than that of concentration) the man is identified with the modifications. For instance, someone blames me; this produces a modification, Vritti, in my mind, and I identify myself with it, and the result is misery. If my mind is not affected or modified despite the accusation hurled at me, nothing happens to me, I am the least agitated, I am a sthita prajna in Gita’s language.
3. nirodhah (control)
We have so far examined the structure of the mind and its itinerant nature. In conclusion Patanjali advocated the necessity to control its peripatetic tendencies. When we say we have to control the modifications of the mind, immediately two questions arise. They are why we should control the mind and how we should go about to control the mind.
The answer to the first question is that control of mind is necessary for knowing ourselves, who we really are. As per Advaita philosophy we are nothing but the eternal Brahman or Paramatman and because of our ignorance we do not realize that fact. Hence the goal of life is Self-Realisation or Moksha or Kaivalya. To put it simply, the aim of life is to free ourselves from the cycle of births and deaths. While Yoga is the vehicle for traveling to that destination, the process of the control of thought waves in the mind is the fuel to that vehicle.
Control of thought waves does not refer to momentary or superficial control. It implies that we have to do much more difficult thing which is to unlearn the false identification of the thought waves with the ego sense. The process of unlearning involves a complete transformation of the character of the mind or dehypnotisation of the mind as Swami Vivekananda calls it.
Patanjali says that many types of minds are not ready to absorb the unlearning practices. They are scattered minds, flabby minds, restless minds, passionate minds which are unable to concentrate on constructive thought. But every mind, irrespective of its present nature, can ultimately be disciplined and transformed to become one-pointed in Patanjali’s language.
When the lake of the mind becomes still and clear, man knows himself as he really is, always was and always will be. He realizes that he is the Atman. His mistaken belief in himself as a separate, unique individual disappears. His physical body with a name and form is only a cover, a sheath, which he can throw out as he chooses. Such a man is known as a free, illumined soul.
The Yoga system of Patanjali lays down elaborate prescriptions for gradually gaining physical and mental control and mastery over the "personal self", both body and mind, until one's consciousness has intensified sufficiently enough to allow for the awareness of one's "real Self" (the soul, or Atman), as distinct from one's feelings, thoughts and actions.
Conclusion
It, therefore, prescribes several sadhanas or directions which are called ashtanga yoga or eight steps of yoga to realize one’s essential nature and get instantly free from samsara, the cycle of transmigration, and attain kaivalya or moksha or nirvana. This realization of the Atman is nothing other than attaining the infinite Brahman.
Patanjali Yoga Sutras mainly deal with mind control to achieve concentration and physical asanas are one of the eight steps or one of the eight limbs of the Yoga sytem (ashtanga yoga) to achieve that purpose of mind control or chitta vritti nirodhah. Thus the emphasis of Patanjali is more on mind than on physical positions.
Ref:
1. Complete Works of Swami Vivekananda – Vol I
2. Patanjali Yoga Sutras By Swami Prabhavananda And Christopher Isherwood
http://www.esamskriti.com/essay-chapters/A-Note-on-The-Concept-Of-Yoga-In-Patanjali-Yoga-Sutras-1.aspx
Patanjali Yoga Sutras
T.N.Sethumadhavan
Patanjali Yoga Sutras by Swami Prabhavananda and Christopher Isherwood.
Introduction
Our ancient sages acquired a clear understanding of the meaning and goal of human life after a deep enquiry. The enlightened thoughts arising out of their perceptions of life are called darshanas or systems of philosophy which mean a vision of the Self.
All such systems of philosophy came to the conclusion that in spite of the best efforts put in by man, his life is weighed down more with misery than bliss. Hence finding out the means to escape from the shackles of grief and despair of human existence, once and for all, became the main goal of their endeavors. Each philosopher tried to develop his own insight in this respect and offered solutions according to his perception. These illuminating thoughts of the seers came to be popularly known as Shad-Darshanas or six systems of Indian Philosophy. These are as under:
The main subjects dealt with by them are:
1. Existence and nature of Brahman
2. Nature of the jiva - the individual soul
3. Creation of the jagat – the phenomenal universe and
4. Moksha or liberation and the means to achieve it.
Yoga Defined
The Sanskrit word ‘yoga’ is derived from the root "yuj". This is the ancestor of the English word ‘yoke’. It means to connect, join or balance implying ‘union’. Hence it comes to mean a method of spiritual union. Yoga is one of the many methods by which an individual may become united with Godhead, the Reality which underlies this apparent ephemeral universe. Yoga system of philosophy is thus a powerful means to an end - the ultimate end of all human pursuits being "Moksha.". One who practices yoga is a yogi. Moksha is freedom from all bondage; freedom from insecurities; freedom from the clutches of desires; freedom from the sense of limitations and inadequacy; freedom from all that thwarts us on our journey towards the divine in this life itself.
This is possible with a steady, sincere and prolonged practice of Yoga. It activates a process of cleansing and purification of mind, which in turn, prepares us for the dawning of Self-knowledge. Yoga is this connection, this knowledge that removes the impurities and the veil of ignorance that keeps us strangers to ourselves. Yoga is an effort to bring out that wisdom which helps a union between the non-Atman (the limited self) and the Atman (the Reality). Strictly speaking it is not exactly a union with anything for we are already united. It only helps us to realize our identity with the Divine Self, to make us aware and tune ourselves with our own intrinsic nature.
The common misconception about yoga is that it is all about some physical postures. Yoga should never be mistaken for any mode of exercise, which is operational only at a physical level. Yoga is a way of life; it is not removed from it. Yoga, in fact, is the means to overcome all the problems arising out of our frustrations, disappointments and other limitations in life.
Patanjali’s Yoga system is a practical structure which attempts to understand the nature of the ubiquitous element within us called 'mind'. It analyses all the aspects of human mind such as its states of being, impediments to its growth, its afflictions and the methods of harnessing it for the achievement of the ultimate goal of self realization.
There are many definitions of Yoga, which apply to all levels of existence and awareness. At the physical level, we need to harmonize the functions of different organs, muscles and nerves so that they do not hamper or oppose each other. Disharmony in various body parts and systems brings about inefficiency and lethargy which manifests in diseases. In this context we can define Yoga as a means to physical harmony, mental balance and peace.
The Bhagavad Gita, itself being a Yoga Shastra, elucidates various concepts of Yoga some of which are as under:
Patañjali’s Yoga Sutras define Yoga as, "complete control over patterns or modifications of the mind." This definition implies a state of mind where thoughts and feelings are suspended or held in check. It prescribes a meticulous meditative system, which focuses on the analysis and control of the field of human awareness. The Yoga Sutras offer a comprehensive method for controlling the thought waves arising in the human mind by channelizing them into a source of spiritual energy.
The word sutra means a concise statement with a minimum of letters but expressing a vast amount of knowledge. Sutra also refers to the ‘thread’ in a garland upon which the gems of vast knowledge are strung together like beautiful flowers in a garland.
Various Yoga schools
The Sutras which are called aphorisms are very concise in their nature and hence invite a host of commentaries and annotations for their appropriate comprehension by an average learner. A number of basic commentaries, therefore, exist on these Yoga Sutras. Although the ultimate goal of yoga philosophy is one and the same, there are differences on emphasis on specific methods to achieve the goal. Such variations in weightage have given rise to various yoga schools named differently according to the respective yogi's objective of self-transformation and the instruments chosen by him for such anticipated end result.
The different types of Yoga Schools are Patanjali’s Ashtanga Yoga, Sri Aurobindo's Purna or Integral Yoga, Jnana Yoga, Karma Yoga and Bhakti Yoga.
Hatha Yoga devotes itself to the discipline of the body and the balance of the mental, physical and subtle forces of the body through the practice of asana and pranayama. Kundalini Yoga concentrates on psychic centers or chakras in the body in order to generate a spiritual power, which is known as kundalini energy. Mantra Yoga refers to the repetition of mantras (words or sounds) during various meditation techniques helping the mind to achieve a single thought flow until it attains the state of samadhi. Tantra Yoga is linked with the worship of Shakti, the primordial female energy.
Origins of Yoga Philosophy
“Patanjali’s Yoga Sutras [Aphorisms] are not the original exposition of a philosophy, but a work of compilation and reformation. References to Yoga practices - spiritual disciplines and techniques of meditation which enable a man to achieve intuitive knowledge of the Godhead – are to be found already, in the Katha, Svetasvatara, Taittiriya, and Maitrayani Upanishads, very many centuries earlier. Indeed, the yoga darshana - the yoga doctrine - may be said to have been handed down to us from prehistoric times”. Swami Prabhavananda and Christopher Isherwood.
Dr.David Frawley, the American Vedic Scholar, says “Maharshi Patanjali, the compiler of the Yoga Sutras, is generally taken as the father or founder of the great system of Yoga. While Patanjali’s work is very important and worthy of profound examination, a study of the ancient literature on Yoga reveals that the Yoga tradition is much older. The original Yoga tradition is not the Patanjali tradition but the Hiranyagarbha tradition. The Hiranyagarbha Yoga tradition is the main Vedic Yoga tradition. The Patanjali Yoga tradition is an offshoot of it or a later expression of it”
Maharishi Patanjali is believed to have compiled his Yoga Sutras around the 3rd or 4th century BC. In spite of the Yoga Sutras being by far the most definitive text on the philosophy of classical yoga, very little is known about Patanjali himself. In fact, the identity of this sage scholar is still being debated.
Patanjali Yoga Sutras
Patanjali's Yoga Sutras comprise a total of 195 sutras or aphorisms. These sutras are structured around four padas or chapters as follows:
1 - Samadhi Pada
The first chapter contains the famous definitional aphorism: “Yogas chitta-vritti-nirodhah – yoga is the control of thought waves in the mind” (1.2). The chapter deals with the absolute true consciousness or Isvara and describes the problems an individual soul is likely to face in its quest for merger with the Divine Soul. It begins with an analyses of human thought processes or vrittis, which deter us from realizing our true selves. The Samadhi Pada advises the restraint of such natural inclinations of the mind and discusses the problems encountered while trying to harness it. Then it elucidates the concept of Isvara, the supreme consciousness and the various gradations of samadhi which is a self-absorbed, detached state of being. Here again, the possible mental distractions are stated and the best methods of conquering these impediments are discussed.
The central doctrine of Yoga philosophy is that nothing exists beyond the mind and its consciousness, which is the only ultimate reality. The objective of this philosophy is to uproot misconceptions about the existence of external 'realities' from the minds of men. It believes that it is possible to reach this stage of self realization through regular practice of certain yogic meditative processes that bring a complete withdrawal or detachment from all false sources of knowledge and inculcates an inner sense of balanced calm and tranquility. It may be observed from the above narration that the focal point of the Yoga Sutras is the human mind and its examination.
Classification of the Mind
Depending on the degree of distraction, Yoga philosophy categorizes the mind under five states:
While the first three stages are negative and cause impediments to the healthy growth of the mind, the latter two are the desired states of mind conducive to meditation. Various yogic practices such as certain yogasanas, pranayama, dhyana, dharana and samadhi are designed for achieving the absolute balanced state of mind.
When the mind is in its earliest stage of disturbance, it lacks judgment and is generally hyperactive, unable to ignore external stimuli. The next stage of the stupefied state of mind is distinguished by inertia, lethargy, sluggishness, vice, ignorance and sleep. The state of distracted mind is an advanced stage of the disturbed mind, when it still lacks consistency and is unable to quieten down.
One-pointed and balanced states of mind are the mental levels at which, the mind almost ceases to be affected by the turbulence of mortal existence. They are the calmest and most peaceful states of mind. This tranquil state of mind is the nearest to the inner stillness one can ever get. This state of mind is highly conducive for concentration and meditation, which is why the yoga system lays emphasis on various yogic meditational practices.
Under the conditions of the one-pointed state of mind, one attains to the state of perfect concentration where there is a clear cognition of the object. The last stage of balanced mind is that rare state of being, where the mind is totally undisturbed and purified by the flow of positive energy. It is the ultimate desired mental stage in yogic practices. It is at this immaculate state alone that one is able to realize the true nature of the soul. In this state of mind there is a total suppression of all modifications leading to Samadhi, where no object is recognised and the Purusha remains established in His own intrinsic state. Then he becomes a Mukta, a liberated soul, freed from all the bondages of nature (prakriti).
Modifications of the Mind
The inner instruments of thought process (antahkarana) consist of Chitta, the mind-stuff (a store-house or memory), mind (manas) and intellect (buddhi). The waves of thoughts, feelings and emotions that arise in it due to the impact of the sense-objects upon it through the five sense-organs like the eyes, ears etc., are called modifications of the mind (chittavrittis). The yoga system categorizes the forms of such modifications of thought into five sections:
All our thoughts, emotions and psychological states fall within any one of these sections. These five again are further subdivided into two mental types: viz. malevolent and benevolent where the first type causes afflictions while the second one does not create any trouble. Misapprehension, conceptualization and deep sleep are considered to be the three main causes of various afflictions while the categories of comprehension and memory are viewed more positively which are conducive to meditation and the attainment of kaivalya or detachment from the material world. Comprehension is the awareness of one's true state of existence. The three valid means of comprehension are:
Misapprehension is equivalent to ignorance (avidya) in Yoga philosophy. And knowledge borne out of misconceptions such as mistaking a rope for a snake and vice versa are false, leading to afflictions of the greatest kind. This gives rise to the following obstacles to meditation:
Conceptualization is also considered to be a source of ignorance because it is the comprehension of an object based only on words and expressions, even though the object is absent e.g.beliefs such as the existence of horned rabbits or son of a barren woman. Although such ideas can be conceived they are all erroneous knowledge which does not correspond with anything in existence. Deep sleep is also thought to be a negative modification of the mind. During this mental state the mind is overcome with heaviness and no other activities are present. This state is virtually a withdrawal from the external world, when one is left without any control over one's consciousness. It may be noted that the dream state and the waking state are not modifications because while dreaming, our minds are occupied with conceptualization and while awake, the mind is concerned with the categories of comprehension or misapprehension. Memory is concerned with the recalling of stored impressions, or rather the mental retention of conscious experiences. The one-pointed and absolutely balanced states of mind are free from these categories of modifications while in the other three states they are present.
Impediments to the Development of the Mind
Various modifications of the mind mentioned above are primarily caused by the following nine impediments (klesa) for its healthy growth and development. These nine conditions are the greatest causes of all sorrows, miseries and pain, which disturb the mind and lead to distractions and loss of mental tranquility causing obstacles to Yoga. All these interruptions produce symptoms such as, mental discomfort, negative thinking, inability to be at ease in different body postures, and difficulty in controlling one's breath. They are:
Patanjali Yoga Sutras prescribe regular practice and detachment as the sole means of conquering such impediments and achieving kaivalya (absoluteness) or self realization. Mind achieves its undisturbed calmness by cultivating friendliness towards the happy, compassion for the unhappy, delight in the virtuous, and disregard towards the wicked and the cruel.
Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi's mind, with its totally emasculated modifications, becomes clear and balanced. It attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi. At this stage, the yogi becomes totally detached from all the spheres of gross materiality. His consciousness merely remains attached with the purely spiritual sphere of the Bliss. This is the state, which is defined as Nirbija Samadhi, where all seeds of earthly impressions have been expunged from the yogi's consciousness.
II - Sadhana Pada
After describing in the first chapter the different kinds of thought forms and practices to control them for attaining the state of nirbija samadhi, the second chapter called Sadhana Pada follows it up with practical means of attaining that state. This chapter establishes the aim of yoga as being the control of the thought processes (chitta vrittis) to attain the highest union or 'yoga'. It prescribes the practice of Kriya or Karma Yoga and Ashtanga Yoga as a means of achieving this union with the Paramatman.
Kriya or Karma Yoga
Kriya or Karma means action. Karma Yoga, as explained in the Bhagavad Gita, is acting without attachment to the results or fruit of action. It is the yoga of selfless service and action.
Ashtanga Yoga
It was explained earlier that Ignorance (avidya) and other obstacles to meditation are major causes for our inability to merge with the Absolute. It is therefore advised that the eradication of all such defects by practicing Ashtanga Yoga or the eight limbs of yoga will lead us to the desired end. The eight limbs or steps prescribed in this Pada are as under:
The first five are called external aids (bahiranga sadhana) and the latter three are called internal aids (antaranga sadhana) to yoga.In this framework, we have to keep in mind that Yoga is more than just a physical discipline. It is a way of life—a rich philosophical method of playing the game of life. Let us look into these eight steps more closely.
1. Yama:
The first constituent of Ashtanga Yoga is universal vows (yamas) which are five in number. They are universal because they are not limited by class, creed, time or circumstances. They are the guidelines as to how we interact with the outer world. They are the social disciplines required for our relationships with others. These are:
Ahimsa or non-violence is the awareness and practice of non-injury or harm to others or even to one’s own self in thought, speech and action. It advocates the practices of compassion, love, understanding, patience, self-love, and worthiness. Patanjali describes truthfulness as: "To be in harmony with mind, word and action, to conduct speech and mind according to truth, to express through speech and to retain it in the intellect what has been seen, understood or heard." A perfectly truthful person is he who expresses in his speech exactly what he thinks in his mind and in the end acts according to it.
Non-stealing or asteya implies relinquishing of the undesirable possession of thought, speech and action. Asteya stands against covetousness and envy. It advocates the cultivation of a sense of completeness and self-sufficiency in order to progress beyond base cravings. Celibacy or Brahmacharya is a behavior, which brings man nearer to the Divine. This yama believes in avoiding all sensual pleasures, whether mental, vocal or physical. Non-covetousness is the non-accumulation of worldly objects, caused by possessiveness and attachment.
2. Niyama:
The niyamas are the second constituents of Ashtanga Yoga. They are also five in number. They help us as to how we interact with ourselves and our internal world. They are self-regulatory in nature. They help us maintain a positive environment in which we grow. They channelize the energy generated from the cultivation of the earlier yamas. The five niyamas specified by Patanjali are:
Purity implies both external as well as internal purity. In the words of sage Manu, water purifies the body; truthfulness the mind; true knowledge the intellect and the soul is purified by knowledge and austerity. Contentment is described as not desiring more than what one has earned by his honest labor. This state of mind is about maintaining equanimity through all that life offers. Contentment involves the practice of gratitude and joyfulness - maintaining calm at all costs. This state of mind does not depend on any external factors. Austerity is described as power to withstand thirst and hunger, cold and heat, discomforts of place and postures, silent meditation and ritual fasts. It also maintains that the perfect man is he who practices body discipline and thereby mental control. Self-education consists of scriptural studies. Meditation on the Divine, the last of the niyamas, is the dedication of all our actions, performed either by intellect, speech or body, to the Divine. It is the surrender to the Divine.
The benefits of practicing Yamas and Niyamas are that they help us in managing our energy in an integrated manner, harmonizing our external life and our inner development. They assist us in respecting the values of this life. In short they mould us to lead a conscious and contended life ever connected with the Divine.
3.Asanas
Yogasana means discipline of the body. It is a posture to keep the body free from disease and to preserve vital energy. Correct postures are a physical aid to meditation. Asanas have a range of therapeutic uses for helping in balancing and harmonizing the basic structure of the human body. Performance of a perfect yogasana leads to the absolute intellectual absorption of the mind on a single task (dharana), which in turn leads to the fusion of the individual spirit with the Divine Self (dhyana).
4. Pranayama
'Pranayama' is a compound term ('prana' and 'yama') meaning the maintenance of prana in a healthy manner throughout one's life. More than a breath-control exercise, pranayama is all about controlling the life force or prana. It leads to a state of inner peace. Hatha Yoga deals with this subject in an extensive manner. Pranayama is a technique, which re-defines our breathing process, helps us to release tensions and develop a relaxed state of mind. It also balances our nervous system and encourages creative thinking. In addition, by increasing the amount of oxygen to our brain it improves mental clarity, alertness and physical well being. It is highly conducive to the concentration of the mind.
But one has to carefully note that it is always advisable to be aware of all the do's and don'ts of Pranayama and Yoga Asanas before starting to practise them. They have to be performed only under the proper personal supervision of a qualified guide as otherwise they are likely to produce more harm than benefit..
5. Pratyahara
Pratyahara is the withdrawal of sense organs from their external objects. It involves rightly managing the senses and going beyond them instead of simply closing and suppressing them. It involves reining in the senses for increased attention rather than distraction. It is essential to practice pratyahara for achieving the meditative stages of dharana, dhyana and samadhi. These three final disciplines are actually three continuous steps of the same process.
6. Dharana
Dharana involves developing and extending our powers of concentration. This consists of various ways of directing and controlling our attention and mind-fixing skills, such as concentrating on the chakras or upon a physical object such as the flame of a lamp, the mid point of the eyebrows or the image of a deity etc.
7. Dhyana
Dhyana is the state of steadfast meditation, when the mind attains the ability to sustain its attention without getting distracted. It is an undisturbed flow of thought around the object of meditation where the act of meditation and the object of meditation remain distinct and separate. Strictly speaking, this is a state of mind, a delicate state of awareness. This state rightfully precedes the final state of samadhi.
8. Samadhi
Samadhi or total absorption is the ability to become one with the True Self and merge into the object of concentration. In this state of mind, the perceiver and the object of perception unite through the very act of perception - a true unity of all thought and action. It is oneness with the object of meditation; there is no distinction between act of meditation and the object of meditation. This is the culmination of all yogic endeavors—the ultimate 'yoga' or the yoke between the individual and the universal Soul, merger of the jivatma into the paramatma, the supreme identity of the individual soul with the Divine.
Patanjali's Yoga Sutras categorize and grade the levels of samadhi in the first chapter. Samadhi is of two kinds viz.
1. Samprajnata Samadhi or conscious contemplation and
2. Asamprajnata Samadhi or superconcsious contemplation.
In the first case, the mind remains concentrated on the object of meditation and therefore the consciousness of the object of meditation persists. Mental modifications arise in respect of this object of meditation. In the second case, the mind (chitta) and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked although latent impressions might continue.
III -VIBHUTI PADA
The sutras of the third chapter focus on the achieved union and its result. The term 'vibhuti' denotes manifestation or residue and this Pada delineates all the accomplishments or Siddhis or powers which come as the result of regular yoga practices dealt with above.
The practices, which have been stressed in the Vibhuti Pada are the final three limbs of Ashtanga Yoga: dharana (concentration), dhyana (meditation), and samadhi (contemplation), the amalgamated practice of which is known as samyama and this samyama should always be on one and the same object.
This chapter deals with the techniques of practising samyama. The various kinds of knowledge or siddhis or occult powers such as thought reading, powers to become atom-like or huge in size, walking on water, disappearance from sight, understanding the language of animals and birds etc. that might be obtained by practicing this yogic technique have been described.
Patanjali however clearly cautions that such powers should not be sought as they are likely to be misused and can turn the seeker away from the real goal of practising Yoga. It is stressed that knowledge is power and the techniques of utilizing such potency should always be for the best possible universal welfare and the good of the mankind.
IV - KAIVALYA PADA
Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment. The sutras of the fourth and the last chapter deal with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness. When all the vrittis or modifications of the mind are controlled the true nature of the Purusha or the Self is revealed.
Conclusion
The Yogadarshana is not only ancient but practical. It is appreciated by philosophers and scientists alike. Modern psychologists are also finding its utility in curing stress related mental problems. Methods and techniques detailed in the Yoga Sutras of Patanjali contribute largely to the holistic well-being of an individual and the welfare of the society as a whole. This is the reason for the world-wide popularity and acceptance of the Yoga system. It may be noted that next to Bhagavad Gita, Patanjali’s Yoga Sutras are the most widely translated Sanskrit scripture in the world.
Kaivalyadhama
Introduction to the Eights Limbs of Yoga
Gyan Sahay June 2012
Most of us associate Asanas with Yoga when in reality Asanas is only one of the eight limbs of Yoga. Patanjali’s Ashtanga Yoga or 8 limbed Yoga is divided into bahiranga and antaranga Yoga. The first 5 limbs i.e. yama, niyama, asana, pranayama and pratyahara are called bahiranga leading dharana, dhyana and Samadhi (that are more internal compared to the earlier five).
Nevertheless doing Asanas has many benefits. They improve flexibility of body, strengthen muscles, lubricate joints and thus help keep the musculo-skeletal systems healthy. Important they make the mind calm and quietly facilitate emotional control and intellectual clarity.
Personally speaking I have benefitted greatly by trying to follow the eight limbs of yoga. The first two have made me ambitious yet content, calm, happy with a zest for life. Asanas keep me fit, made my body flexible and remove minor pains here and there. Importantly they make me feel sthir or stable which in turn has stabilized the mind and helped me look inwards. Another very positive effect of doing asanas is that my posture has improved; stand erect because of which friends say I have grown taller inspite of being in my 40’s. Pranayama has really helped my overall state of body and mind. If I ever get up with a headache pranayama helps me feel better. By learning to concentrate I have increased productivity in all spheres of life. It has also improved my multi-tasking skills. Whenever I am confused sit down, close my eyes and meditate – try not to think of anything. Sooner than later Ishwar shows me the way!
Kaivalyadhama Lonavla Maharashtra has come out with a book that gives you a brief introduction to the eight limbs of Yoga.
•Patanjali’s Ashtanga Yoga & Human Life – an Overview by Dr N. Ganesh Rao.
•Patanjali’s Yama (social discipline) – in Modern Perspective by Shri G.S. Sahay.
•Niyama (binding rules) – in Modern Perspective by Shri B R Sharma.
•Asana – an important and Integral Part of Yoga by Dr Rajvi H Mehta.
•Pranayama (regulation of life force) by Shri Om Prakash Tiwari.
•Pratyahara (senses become introvert like the mind) by Dr Veena Londhe.
•Dharana (concentration) by Dr H R Nagendra.
•Dhyana (meditation) – Practical tips for beginners by R S Bhogal
•Samadhi by Dr Ishwar V Basavaraddi.
•Insights in the Practice of the Eight Limbs of Yoga by Shri B.K.S. Iyengar.
What is the purpose of Yoga? To achieve Samadhi, simply put to free oneself from the continuous process of life and death.
To read article in PDF format click here
Courtesy and Copyright Rotary International, District 3140 and Kaivalyadhama. To know more about Kaivalyadhama visit their site www.kdham.com
The Path of Yoga
Benoy Behl June 2015
The documentary “Yoga: An Ancient Vision of Life” aims to explain the true meaning of yoga. To read full article Click here
History of Yoga - the path of my Ancestors
Deepika Kothari and Ramji Om June 2015
The documentary Film 'History of Yoga - the Path of my Ancestors" is the first ever film documentation of this kind in the world on History & Philosophy of Yoga. It traces a 6000-year journey into origin, evolution & development of yoga in the Indian subcontinent. Yoga is India’s signature in the modern times. Indians want its protection from digestion by other cultures and alienation from Indian origin. This film is a humble attempt to authentically preserve, protect and disseminate the knowledge & History of Yoga for generations to come.
Highly researched and well interpreted this documentary is a delight to watch, 6000 years in just 98 minutes!! It is available and both Hindi and English.
Over centuries in India, Yoga has been the core technique in the development of darsanas, socio-political reforms, arts and sciences. To trace its journey we had to search all the major philosophies and living traditions of India within which this highly evolved methods was found to be intertwined.
The project took six years of extensive research and hundreds of permissions for filming. We travelled 35,000 kms through India, Nepal including museums in Europe and the US. Travel covered 137 locations to record from 84 Archaeological sites, 35 Museums, Libraries, Temples and Shrines to collect evidence. We spoke to thirty eminent scholars from the field of Art History, Archaeology, History, Philosophy, Medicine, Literature and Yoga whose insights contributed to elucidate the subject.
The story explores Yoga in Harappa Civilization, Vedas, Jainism, Buddhism. Hath-Yogic practices of medieval times & other peripheral doctrines. The film ends in 19th century where modern science acknowledges the potential of yoga in a new light. India's magnificent Iconography, Temple Art, Diverse Culture & Ancient Relics, Wall paintings, Manuscripts unfold with wisdom of yoga in this path-defining Documentary.
The film is a priced possession for all.
About Film Makers:
Ramji OM, Writer& Co-Director of the film, is an MSc in Mathematics and an ardent practitioner of Yoga. He has studied Indian Philosophy & History. He is currently working as a senior civil servant (IRAS) with Indian Railways.
Deepika Kothari, Producer & Co-director of the film, is a Ph. D in Physics. She has to her credit several scientific papers published in International & National Journals. Presently she is involved in making research based films on Indian Thought with Modern understanding.
She is the granddaughter of Padma Vibhushan Dr D S Kothari, first Scientific Adviser and Chairman, Kothari Commission on Education, who organized the first ever Conference on "Yoga, Science & Man" at New Delhi in 1975. Her father, Dr L K Kothari, a medical Doctor conducted a unique experiment on underground Samadhi state of a Yogi at R N T Medical College, Udaipur in 1970. The results were published in American Heart Journal and created lot of excitement in international Newspapers. This uniquely brought together the historical tradition of Yoga and modern science.
These two incidences inspired us to research the origin & evolution of Yoga over the ages. And film being the best medium to communicate.
To see videos
To Buy DVD
1. USA Click Here
2. In India where it is available in Hindi & English at www.vishuddhifilms.com
Testimonials --
"I appreciate their work which was missing for centuries… I want that it should be seen by each & every Indian so that they know what the essence of Indian religion is."
Yogacharya BKS Iyenger – Padma Vibhushan"The work on the film … is to my knowledge one ofits kind in the world. The scholars who have spoken in the film are authority in their fields and it is my firm belief that this work will find accolades in India and around the world."
TN Chaturvedi – Padma Vibhushan"I’ve never seen something so comprehensive. Something which is so far reaching, sweeping, deeply researched, extremely well-produced.
… Typically the archaeologists only talk about the outer and the so-called religious people will talk about the inner… but this is a remarkable contribution, I congratulate the people who put in many many years of tapas, they’ve really worked hard, I can tell from this video."
Rajiv Malhotra – Indian American Scholar"It's a great effort, both as a film and as a story. Very well written script, superb visuals, very credible interviews and expert anchoring and commentary… The only analogy of the creation of this film is that of Bhagirath."
Satyanand Mishra – Ex CIC, GOIIt is such a precious film! So rich and marvelous with regard to the historical and spiritual background of yoga and also so beautifully made. I shall see it again and again to go deeper and deeper. It is almost impossible to understand it immediately as it is so intense and encompassing. I feel so very grateful that your precious documentary has found its way from India to my home and to my heart. Thank you!
Michaela Boesenberg, Cologne GermanyFor other articles on Yoga
Demystifying the Basic of Yoga
Yogacharini Meenakshi Devi Bhavanani March 2015
This article appeared in the December 2012 Special Issue of the Vedanta Kesari titled ‘Indian Culture – Its Ageless Charm and Timesless Appeal.
To read in PDF format.
Some of the others articles in issue are Meaning of Samskriti or Culture, Is Indian Culture Spiritual, The Sound of Yoga, Sat Chit Ananda – the Philosophy of the Upanishads, Bhakti in Indian Culture, Why be Proud of Being an India, Do not disrespect food, Core Aspects of Indian Culture, The Wonders of Indian Culture and Imprints of a Living Culture.
To download the full issue titled ‘Indian Culture – Its Ageless Charm and Timesless Appeal’ Click here
This article is courtesy and copyright 'The Vedanta Kesari, Sri Ramakrishna Math, Mylapore, Chennai - 60004'. To visit site Click here
Origins of Yoga
Brahmachari Dayaghanachaitanya July 2012
The article covers Yoga in the Vedas, Upanishads, the Bhagavadgita and Patanjali’s Yoga Sutras.
To read article in PDF format click here
Yoga and Religion
Gyan Sahay June 2013
Yoga has become popular worldwide and its psycho physical efficacy has been established beyond doubt, yet there are people who associate Yoga with a particular religion specially Hindu religion. Teachers of yoga usually encounter this type of problem while teaching yoga to a group of people who are following religion other than Hindu Religion. Actually speaking, the growing popularity of yoga has disturbed the mind of so called religious people. It is true that Yoga has its origin in India but simultaneously it is also true that yoga has never taught any religious dogmas. The author of this book emphasizes that if a person follows yoga, he can be a better religious person of his own faith.
Religion is a very complicated word and full of misunderstanding. It is said that: - “I was knowing religion till I was not asked what is religion? When it was asked, I think it became most difficult question in the world for me……”
At other place it is written; - “religion is a daughter of hope and fear, explained to the ignorance about the nature of unknowable”. (Ambrose Bierce from the book ‘Oxford Dictionary of World Religion’)
The quotations have relevance only with the point that those who call Yoga – a religious practice, they themselves seldom know about what religion is?
Let us try to make an effort to understand what religion is? Every religion of world has essentially three components. They are –
1. Ideal
2. Theology and
3. Cult
Every religion has some ideal to achieve. This ideal is usually communion with God as the meaning of the word ‘religion’ itself suggests on the basis of its Greeko-Latin root Re-Ligare or Relligio. The concept of God may differ on the basis of one’s faith and belief.
Then comes the word ‘cult’. Cult includes those practices by which the communion with God is made possible. Unless and until one follows the cult established by the particular religion – he is supposed to be non religious person. Let us not forget that this cult has also two aspects –
a. Superficial aspect
b. Essential aspect
While following the cult of religion, the religious Heads and so called religious persons give importance to the superficial aspect of cult and essential of the cult is lop sided. Here it will not be out of place to mention that the difference in two religions may be on the superficial aspect of cult but so far essential aspect of the religion is concerned, there is hardly any possibility of difference in two different religions. Most unfortunate thing is that we are not able to draw a demarcation line between essential and superficial aspect of cult of any religion.
Every religion is suffering from this problem and followers do not apply themselves. Another interesting point with religion is that we have no liberty of opting our religion. It comes to us as ancestral property. In the selection of religion there is no concept like selecting our career. We observe the cult of a particular religion being followed in our own family. But the thing that is observed by the child on the name of religion is its superficial aspect only. Essential aspect of religion does not become observable and gradually the mind of a child co-relates the religion with those aspects that he has observed in his childhood on the name of religion and he starts considering religion to be associated with those aspects only. I believe that in order to overcome this problem, we must promote the study of the scriptures of religion with right understanding and discrimination. We must not analyze a religion by observing its followers. In order to understand any religion we must go through its scriptures.
Indian Concept of Religion i.e. Dharma
In India, the word ‘dharma’ is used for religion. Initially the word ‘dharma’ was more applied to religious and ritual rules but by the time of Upanishads and later in Dharmashastras, we find a great change in its meaning. In Upanishads, dharma is related more to the ways appropriate for the attainment of Brahman. But in Dharmashastras, the word acquired a new dimension of its meaning. It got deeply and strongly associated with ethical rules or code of conduct. Manu, the first law giver of India, enumerates the ten characteristics of Dharma. They are:-
1. Dhriti – Patience
2. Kshama - Forgiveness
3. Dama - Control over mind
4. Asteya - Non theft
5. Shaucha – Cleanliness
6. Indriyanigraha –Control over senses
7. Dhi – Wisdom
8. Vidya - Knowledge
9. Satya – Truthfulness
10. Akrodha – Non anger
Mention of faith in God or any dogma is conspicuous by its absence in the list of Manu. When dogma became associated with faith in particular is very difficult to ascertain. It seems that after the invasion of Mohemmadans and then English people on India, Indians came in contact with the people of other religion and had some bitter experiences also, which might have lead them to associate Dharma with faith in God. Even in the Christian Religion, there is a concept of seven Virtues. They are –
1. Tradition
2. Faith
3. Hope
4. Charity
5. Temperance
6. Prudence
7. Justice
Christian religion itself asserts that last four virtues are cardinal virtues i.e. of basic importance.
In modern age, intolerance in religion has created a greater problem. No Prophet or Son of God or so to say any religion says that be charitable to only to the people of one’s own religion only. We forget that every religion gives this type of code of conduct to be followed towards every person irrespective of other person’s religion, caste or creed. Such commands transcend these types of manmade barrier or division on the basis of caste, creed, religion or nation.
Is Yoga a Religion?
Yoga is branch of Indian Philosophy and as a branch of philosophy it talks about Law of Karma, Birth and death cycle, concept of liberation etc. These concepts may have some association or bearing with the soil of its origin but the other important practices that have been described in Patanjali’s Yoga Sutra or various Hathayogic practices are Trans religious practices.
Every human being has a body which he wants to keep fit and healthy. Every person has a mind to think, which never remains steady, which is beyond ones control and he wants to make it steady and enable it for better thinking capacity and also wants to have control over it in order to direct the mind and utilize it for higher purpose. Every person respires without being aware that how important it is for his existence. We go respiring without knowing its subtleties and better application. Also we do not know about the close relationship between the function of mind and respiration. In order to know and achieve all these things, we are required to practice Yogic exercises which are related with body culture, mind culture and also culture of respiration... In this way Yoga is religion for every one’s body, mind and existence.
Possible Religious Elements in Yoga
1. Every Yogic practice starts with prayer. An Indian Yoga Teacher is taught to recite Vedic Mantra to create an environment for the practice of Yoga.
2. While teaching Yogic practices, references from original Texts in Sanskrit are usually being quoted. Sanskrit language may create a feeling of its association with Hindu religion.
3. In some yogic literature, we find the application of some Mantras or seed letters to be recited during different practices such as Pranayama, Mudra or Dharana and so.
4. Some concepts of Yoga like Chakra, Vayu, Nadi, Kundalini etc. are considered to be essentially associated with the religion.
5. In some places recitation of ‘OM’ is also objected because its being a sacred word of Hindu religion. In Yoga, ‘OM’ is given great importance for recitation- therefore it is associated with dogmatic Hindu religion.
These are certain possible objections against yoga. Let us try to understand it rationally with a catholic approach. We shall consider each point separately.
Possible Solutions to the Objections
1. It is true that yogic practices start with prayer and Yoga –because of its origination in India – an Indian yoga teacher is taught to recite Vedic Mantra. Let us not forget that yoga teacher gives importance to the prayer and not to the Vedic mantra. Prayer is recited to create an environment conducive and suitable for the practice. Payer can be selected from any religious scripture to suit the group of individuals. The objective behind reciting prayer is more important and not the particular prayer.
2. Sanskrit is the language in which the original yoga literatures are available and therefore quotations in Sanskrit are usually recited by the yoga teachers. The author very strongly believes that quotations from yogic literature of other languages can or should also be quoted if they are not having any religious touch in them. Therefore, Sanskrit quotations do not make it essentially associated with a particular religion.
3. It is true that in some of the yogic practices, the application of mantras or seed letter is recommended or prescribed. Here, the author wants to suggest all those persons, who are not comfortable in application of Mantra during those practices, they may drop this recitation from their practice. In Gheranda Samhita – it is clearly written – that there are two types of Pranayama- Sagarbha and Agarbha. (Gh. S. V/ ) Sagarbha means Pranayama with mantra and Agarbha means Pranayama without Mantra. Pranayama can be practiced in both the ways and it can be said that yogic practices are capable of giving similar effect even if it is practiced without Mantra. Thus, simply because it has mantra application, we should not ignore the practice or condemn it.
4. Concept of Chakra, Nadi, Vayu etc. are not the religious concepts. They are the esoteric yogic concepts. They are a type of yogic anatomy and physiology. Those who practice it will realize it. In the process of practice, the practitioner comes across certain experiences and they become unexplainable if he is not exposed to these esoteric concepts. However, these concepts in yoga do not make a strong ground to reject yogic practices on the name of religion. During the initial practice of yoga, these concepts have no importance. When one progresses in the practice, these concepts start unfolding themselves to the practitioner and he understands the value of such concepts.
5. Undoubtedly ‘AUM’ is the word associated with Hindu Religion but it will be most appropriate to quote the words like – ‘AMEN’ or ‘AMIN’ respectively available in Christianity and Islam religions, have their close relationship with the word Aum. The similarity in these three sounds is unique and it suggests that these words are trans-religious. In the words of Saint John, “in the beginning there was word, the word was with God and the word was God”. This primordial word was nothing but the sound of AUM. This is reconfirmed if we try to analyze three English words – omnipotent, omnipresent and omniscient. It is very much obvious that the word ‘omni’ in all these three words have some common origin and it is not very far from the concept of ‘aum’.
Besides above charges against Yoga, some concepts like birth and rebirth cycle, liberation, law of karma are some such concepts which are not acceptable commonly to the people of every religion. In order to solve this problem we will have to divide yogic presentations into two aspects: philosophical aspect and practical aspect. Those who do not agree with the philosophical aspect of yogic concepts, they are advised to limit their acceptance of yoga only to the practical aspects avoiding any such thing which has any relationship with religion. The author is convinced on the point that the Yogic practices are capable of making a person - a better religious person of one’s own faith.
Thus, the charge against yoga – of being its religion – does not have strong logic. We should open our mind and accept yoga as it is one of the most effective method of psychosomatic practices which can take care of human beings well being through its non religious practices provided they are followed and practiced religiously.
The author is Managing Editor, Yoga Mimamsa published by Kaivalyadhama Yoga Institute, Lonavala, Maharashtra India. Visit site www.kdham.com
http://www.esamskriti.com/essay-chapters/Yoga-and-Religion-1.aspx
Maas, Philipp A. (2013), A Concise Historiography of Classical Yoga Philosophy, in: Eli Franco (ed.), Periodization and Historiography of Indian Philosophy., Vienna: Sammlung de Nobili, Institut für Südasien-, Tibet- und Buddhismuskunde der Universität Wien
https://www.academia.edu/3520571/A_Concise_Historiography_of_Classical_Yoga_Philosophy
http://www.ashtangayoga.info/source-texts/yoga-sutra-Pata%C3%B1jali/ Patañjali - Yoga-Sutras: A word by word translation with grammar and comment
Links to resources: http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali
Maas, Philipp A. (2013), A Concise Historiography of Classical Yoga Philosophy, in: Eli Franco (ed.), Periodization and Historiography of Indian Philosophy., Vienna: Sammlung de Nobili, Institut für Südasien-, Tibet- und Buddhismuskunde der Universität Wien
https://www.academia.edu/3520571/A_Concise_Historiography_of_Classical_Yoga_Philosophy
http://www.ashtangayoga.info/source-texts/yoga-sutra-Pata%C3%B1jali/ Patañjali - Yoga-Sutras: A word by word translation with grammar and comment
Links to resources: http://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali