Pathanjali Yoga Sutra - Introduction

Pathanjali Yoga sutra  :-  Introduction :-

The Hindu Scriptural literature is so vast and comprehensive that there is no branch of knowledge left uninvestigated by the great seers of this Country – India.

What is Hinduism :-

Let us see what swamy Vivekananda has to say about our religion.

Concept of Sanaathana Dharma :-

What is “VEDA” ?

The Sanskrit word “VEDA” comes from the root “VID” to know. Veda is literally the book of knowledge – knowledge of the changeless and Supreme reality.
The vast knowledge of the Veda was as a single source without any classification in the first part of the Dwapara Yugam (more than 6000 years ago). Later, Maharishi Veda Vyasa classified it into many divisions and subdivisions for the benefit of all to understand. He divided the Veda into 4, wrote Mahabharata, 18 Mahapuranas and Vedanta.

I am presenting the classification of the Knowledge gained and accumulated by our great Rishis over a period of thousands of years in a series of slides.
Those who want to seriously know about our religion are requested to save these slides for further reference.

You will be surprised that all the knowledge in today’s world of Science & Technology, Medicine, Architecture, Literature and all have their roots in one of these classifications.

Smritis in detail :-

Here I am expanding a part of the full classification of knowledge (Vedas).  That is the Smritis part which contains knowledge about all aspects of material knowledge for living.  Whereas Srutis deal with spiritual aspects.  A complete knowledge of the various aspects of Smritis gives a clear idea of living a good life style.

Pathanjali’s Yoga which we are going to deal with is a part of Veda Upangas, which in turn is a part of Smritis and which in turn is a part of the Vedas.

Continued...................................   

Yoga sutra

Even before Pathanjali’s Yoga Sutra, Yoga practices and spiritual disciplines and techniques of Meditation which enable a man to achieve unitive knowledge of the Supreme God are found in the Katha Upanishad, Svetasvatara Upanishad, Taittiriya Upanishad, Maitrayani Upanishad etc., So we can say that the Yoga knowledge has been handed down to us from Pre-Historic times.  

“Sutra” :-  the word Sutra means “thread”.  Literally meaning, the bare thread of an exposition, the absolute minimum that is necessary to hold it together.  Sutras were composed at a period when there were no books.  The entire work had to be memorized and hence were kept as short as possible.  Pathanjali’s Yoga sutras like all other sutras, were intended to be expanded and explained.

Comparison of Yoga & Meditation with the modern Western Psychology :-

Many such comparisons have been made in the past amd some interesting points of similarity and dissimilarity in theory and technique have been noticed.  But the comparison itself seems neither fair nor valid. 

Yoga & Meditation Psychology is a finished product.  

Western Psychology is still developing and along several divergent lines; continually producing new theories and discarding old ones.    

However, one statement can be easily made……..

The majority of western Psychothepists do not, as yet, recognize the existence of the Atman, and do not therefore, attempt to help their patients achieve the union of perfect Yoga.  As for those Psychotherapists, who take a serious interest in Yoga, many of them would state their position somewhat as follows: “ We can help our patients to a certain point – to an adequate degree of adjustment on the psychological level. Beyond that, we are not ready to go.  We recognize the possibility of higher, spiritual integration.  But we prefer not to make it a part of our therapy, because we believe that the two should be kept separate. If a patient wants spiritual integration, we can only send him to a Yoga teacher. Where we leave off, “YOGA begins”.

  

Pathanjali Yoga Sutra - Ch-1 - V-1

The study of “Pathanjali Yoga Sutra” is not complete without reading directly from the Sanskrit texts, hence let us take the slokas one by one and analyse it.  

Pathanjali Yoga Sutra consists of 51 slokas in Chapter-1.  

Chapter-1 : sloka-1:

अथ योगानुशासनम् ॥ ।१।

“Here is the beginning of instruction in Yoga.”

The word “Yoga” means “Union”, a method of spiritual union. Yoga is a method by which an individual may become united with the Supreme God or the Supreme Reality of this Universe.

In the words of Bhoja, the word Yoga is an effort to separate the Atman (Reality) from the non-Atman (the apparent).  One who practices Yoga is Yogi.

Pathanjali Yoga Sutra - Ch-1 - V-2

Patanjali Yoga Sutra – Chapter-1 – verse-2 :-

योगश्चित्तवृत्तिनिरोध: ॥ ।२।

”Yoga is the control of thought waves in mind”.  But actually the meaning for the word निरोध: nirodhaha according to dictionary is Prevention, suppression. So it should actually be Prevention or suppression of thought waves in the mind.

According to Pathanjali the mind चित्ता ‘chitta’ is made up of three components namely मनस् ‘manas’, बुद्धि ‘buddhi’ and अहम्कारा ‘ahamkaara’.

1.              Manas मनस् receives information gathered by the senses from environment and stores it. 2.              Buddhi बुद्धि discriminates and classifies these information and reacts.  3.  Ahamkara अहम्कारा is the ego-sense which owns these information and stores them as individual knowledge.

आत्मन् - According to the Upanishads and the Bhagavad Gita, Atman is present within all creatures. Patanjali who was a follower of Sankya philosophy, believed in this statement.

(But according to Advaita philosophy, there is no duality and hence, Atman itself is Purusha the Supreme God in all living creatures.)

Knowledge or perception is a thought wave वृत्ति  in the mind चित्ता. According to Patanjali mind is not the seer, but only an instrument of knowledge. The Atman is the real seer.

Every perception arouses the अहम्कारा ego-sense, which says, “I have done this…… I know this….. etc.,  But this is the ego speaking and not the Atman.  The ego sense is caused by the identification of the Atman with the mind and senses…… etc.,

If something is perceived by the senses, a thought wave is created in the mind. The अहम्कारा ego-sense identifies itself with this wave. If the wave is pleasant the अहम्कारा ego-sense feels “I am happy”, and if the wave is unpleasent “I am unhappy”.

“This false identification is the cause of all our misery”.

Thus अहम्कारा ego-sense’s temporary sensation of happiness brings anxiety, and also a desire to cling to the object of pleasure.   But at the same time, prepares future possibilities of becoming unhappy, when desired object of pleasure is not got.

The real self – आत्मन्  Atman remains forever outside the power of thought waves.  It is eternally pure, enlightened and free.  The ever unchanging happiness or “Bliss” referred to as आनन्दा ‘Ananda’ by the Upanishads.

So one can never know the आत्मन् real self as long as the चित्ता ‘chitta’ and the अहम्कारा ego-sense are identified.

So to become enlightened one mush bring the चित्ता ‘chitta’ thought waves under control, prevent, suppress. निरोध:

For an anology we can take the lake.  When there are no waves, the bottom of the lake can be seen clearly, the bottom being Atman.

Type of mind differs from person to person. Many minds are not yet ready for the higher Yoga practices.  Some minds can be described as “scattered”. They are restless, passionate, and unable to concentrate.  They are lazy, inert minds, incapable of constructive thoughts.  Then there are some energetic minds which can dwell only in pleasure and tries to run away from unpleasent things.

According to Pathanjali – Every mind no matter what its present nature be, can ultimately be disciplined and transformed to become “one pointed” and fit to attain the state of perfect Yoga.

Patanjali Yoga Sutra – Chapter-1 – verse-3

Patanjali Yoga Sutra – Chapter-1 – verse-3:-

तदा द्रष्टु: स्वरूपेऽवस्थानम् ॥ ।३।

When the lake of the mind becomes clear and still, man knows himself as he really is, always was and always will be.  He knows that he is Atman. His “Personality”, his mistaken belief in himself as a separate, unique individual disappears. Such a man is known as a Free, illumined soul.

Patanjali Yoga Sutra – Chapter-1 – verse-4

Patanjali Yoga Sutra – Chapter-1 – verse-4:-

वृत्तिसारूप्यमितरत्र ॥ ।४।

At other times, when he is not in the state of Yoga, man remains identified with the thought waves in the mind.

Patanjali Yoga Sutra – Chapter-1 – verse-5

Patanjali Yoga Sutra – Chapter-1 – verse-5:-

वृत्तय: पञ्चतय्य: क्लिष्टाऽक्लिष्टा: ॥  ।५।

“There are five kinds of thought waves – some are painful and others are not painful.”

According to Patanjali “A painful wave” is not necessarily painful when it first arises in the mind:  It is the consecutive wave which brings with it an increased degree of ignorance, addiction and bondage.  A wave which seems “painful” first may be “Not painful”.   For example a lustful wave may seem pleasurable (not painful) but on the long run it is painful.  The following Bhagavad Gita sloka explains this very beautifully.

Chapter -2– Saankhya yogam- Verse-62 & 63

ध्यायतो विषयान्पुंस: सङ्गस्तेषुपजायते । सङ्गात् सञ्जायते काम: कामात्क्रोधोऽभिजायते ॥ ।६२। क्रोधाद्भवति संमोह: सम्मोहात्स्मृतिविभ्रम: । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ।६३।

Meaning of the above sloka - While concentrating on objects of senses a person develops attachment to the sense objects, from attachment desires are born, from desire anger arises.From anger delusion occurs, from delusion bewilderment of memory, after forgetfulness of memory the loss of spiritual intelligence and losing spiritual intelligence one perishes.

We have to dintinguish between the good and bad thoughts First. On one side we have good thoughts with love, generosity, truth, etc., प्रियम्, दया, सत्यं. On the other han we have bad thoughts with ange, desire, delusion, etc.,  काम क्रोध संमोह:

In practice of Yoga discipline, we have to subdue the bad waves with the good waves.  And ultimately, try to shed off even the good waves.  Since, even minds with good waves are not calm.

Patanjali Yoga Sutra – Chapter-1 – verse-6

Patanjali Yoga Sutra – Chapter-1 – verse-6:-

प्रमाण विपर्यय विकल्प निद्रा स्पृतय: ॥ ।६।

The five kinds of thought waves are:  Right knowledge, wrong knowledge, verbal delusion, sleep and memory.

Patanjali Yoga Sutra – Chapter-1 – verse-7

Patanjali Yoga Sutra – Chapter-1 – verse-7:-

प्रत्यक्षानुमानागामा: प्रमाणानि ॥ ।७।

The right kind of knowledge are: direct perception, inference and scriptural testimony.

प्रत्यक्ष --  Direct perception – Senses perceived only without delusion is right knowledge.  अनुमान  - Inference – Whatever we infer from perception with only correct reasoning is also righ knowledge. आगमा: - The scriptures – Since the scriptures are based upon the superconcious knowledge obtained by great spiritual Yogis & Maharishis while in the state of perfect Yoga. They are alos right knowledge.

Patanjali Yoga Sutra – Chapter-1 – verse-8,9,10 & 11

Patanjali Yoga Sutra – Chapter-1 – verse-8:-

विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्  ॥ ।८।

Wrong knowledge is knowledge which is false and not based upon the true nature of its object.

A very common example given in all Vedanta texts is that of rope mistaken for a snake. Wrong knowledge will cause fear.

Patanjali Yoga Sutra – Chapter-1 – verse-9:-

शब्दज्ञानानुपाती वस्तुशून्यो विकल्प:  ॥ ।९।

Verbal delusion arises when words no not correspond to reality.

Verbal delusion is nothing but hearing something and forming a hasty and inaccurate picture and jumping to conclusion.

Patanjali Yoga Sutra – Chapter-1 – verse-10:-

अभाव प्रत्ययालम्बना वृत्तिर्निद्रा   ॥ ।१०।

Sleep is a wave of thought about nothingness.

Sleep is not to be confused with the waveless state of Yoga.  Sleep is nothing but a positive experience of nothingness. Dreamless sleep is not an absence of thought waves in mind.

Patanjali Yoga Sutra – Chapter-1 – verse-11:-

अनुभूतविषयासम्प्रमोष: स्मृति: ॥  ।११।

Memory is when perceived objects are not forgotten, but come back to conciousness.

Memory is some sort of a secondary thought wave. Unwanted negative thought waves from memory can be quite dangerous when unchecked and may even lead to depression, anxiety and even mental disorders.

Patanjali Yoga Sutra – Chapter-1 – verse-12,13,14 & 15

Patanjali Yoga Sutra – Chapter-1 – verse-12:-

अभ्यासवैराग्याभ्यां तन्निरोध: ॥ ।१२।

वृत्तय: Thought waves – they are controlled by means of practice and non-attachment.

Patanjali Yoga Sutra – Chapter-1 – verse-13:-

तत्र स्थितौ यत्नौऽभ्यास: ॥ ।१३।

Practice is the repeated effort to follow the discipline which give permanent control of the thought-waves of the mind.

Patanjali Yoga Sutra – Chapter-1 – verse-14:-

स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमि: ॥ ।१४।

Practice becomes firmly grounded when it has been cultivated for a long time, uninterrruptedly, with earnest devotion.

Patanjali Yoga Sutra – Chapter-1 – verse-15:-

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ॥ ।१५।

Non-attachment is self-mastery; it is freedom from desire for what is seen and heard.

The waves of the mind can be made to flow in two opposite directions – either towards the objective world (desire) or towards true self-knowledge (towards liberation).  Therefore both practice and non-attachment are necessary. Indeed, it is useless and even more dangerous to attempt one without the other.  If we try to practice spiritual discipline without attempting to control the thought waves of desire, our minds will become violently agitated and perhaps permanently unbalanced. If we attemp nothing more than a rigid negative control of the waves of desire, without raising waves of love, compassion and devotion to oppose them, then the result may be even more tragic.  This is why certain strict puritans suddenly and msysteriously commit suicide. They make a cold, stern effort to be ‘good’, that is not to think ‘bad’ thoughts. And when they fail, they cannot face this humiliation, which is nothing but hurt pride and the emptiness inside themselves. 

Non-attachment is the exercise of discrimination. We gradually gain control of the ‘painful’ or impure thought waves by asking ourselves: “why do I really desire that object?  What permanent advantage sould I gain by possessing it? In what way would its possession help me towards greater knowledge and freedom?”.  The answer to these questions are always disconcerting. They show us that the desired object is not only useless as a means to liberation but potentially harmful as a means to ignorance and bondage:  our desire is not really desire for the object-in-itself at all, but only a desire to desire something, a mere restlessness in the mind. 

It is fairly easy to reason all this out in a calm moment.  But our non-attachment is put to the test when the mind is suddenly swept by a huge wave of anger or lust or greed.  Then it is only by a determined effort of will that we can remember what our reason already knows………… that this wave, and the sense-object which raised it, and the ego-sense which identifies the experience with itself, are all alike transient and superficial – that they are not the underlying Reality.  

Non-attachment may come very slowly. But even its earliest stages are rewarded by a new sense of freedom and peace:  It should never be thought of as an austerity, a kind of self-torture, something grim and painful.  The practice of non-attachment gives value and significance to even the most ordinary incidents of the dullest day.  It eliminates boredom form our lives.  And as we progress and gain increasng self-mastery, we shall see that we are renouncing nothing that we really need or want, we are only freeing ourselves from imaginary needs and desire. In this spirit, a soul grows in greatness until it can accept life’s worst disasters, calm and unmoved.      

Pathanjali Yoga Sutra - Ch-1 - V-16

Patanjali Yoga Sutra – Chapter-1 – verse-16:-

तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम् ॥ ।१६।

When, through knowledge of that Supreme, one ceases to desire any manifestation of Nature, then that is the highest kind of non-attachment.

In Bhagavad Gita Lord Krishna explains the state of that Yogi who has attained this kind of highest non-attachment.

Chapter -2– Saankhya yogam- Verse-70

आपूर्यमणमचलप्रतिष्ठं समुद्रमाप: प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ।७०।

Though all kinds of enjoyable sense objects approaches a sage who has achieved peace, remains unaffected. Like the ocean always being filled by approaching rivers and not that person desirous of sense enjoyments.

Following is the explanation of this Bhagavad Gita sloka by Shri.Ramanujacharya in his Shri.Bhaasyam. The ocean is full unto itself and always maintains the same form even though countless rivers enter into it.  Whether the rivers enter or do not enter, the ocean is unaffected and undergoes no difference. Similarly when the senses of one in transcendent meditation come in contact with sense objects such as sound and is apprehended by the ears, such a one still remains peaceful and maintains an equipoise state of consciousness.  In other words the sublime satisfaction derived from direct soul cognition precludes any disturbance from the senses or agitated towards sense delights.  Whether sense objects are experienced by the sense or not experienced by them, one in transcendental meditation will not be affected and will not be subject to any difference. But Lord Krishna is saying that this state can never be attained by one who is full of lascivious desires or is controlled by the same, for such a being can never achieve peace.

Pathanjali Yoga Sutra - Ch-1 - V-17

In order to understand Pathanjali’s Yoga Sutra further, we must study the structure of the universe as it is presented in Vedanta philosophy.

First let us consider the basic Reality. The reality considered as the innermost self of any particular creature is called Atman.  When the Reality is spoken of in its universal aspect, it is called Brahman or Paramatma.

Here we have to keep in mind the 3 schools of Philosophy namely Advaita, Vishishta Advaita and Dvaita.  According to Advaita, Brahman and Atman are one.  But according to Dvaita and Vishishta Advaita, Brahman and Atman are not one and the same.  However the ultimate goal of Atman in all 3 philosophy is to reach that Brahman. Pathanjali believed in Sankya Philosophy and hence according to him, Atman and Brahman are not one and the same.  But however, the ultimate Goal of Pathanjali’s Yoga is to make our Atman to reach the Brahman.

What is Cosmos?  What is it made of?  Vedanta teaches that the cosmos is made of Prakriti, the elemental stuff of mind and matter.  The Brahman puts forth itself and causes the Prakriti. Why does Brahman cause Prakriti? This question cannot be answered by man-made philosophy.  A great seer may experience the nature of Brahman-Prakriti relationship while he is in the state of perfect Yoga.

In Hindu philosophy creation and dissolution is an endlessly repeated process. From time to time the Universe dissolves itself into Brahman and the remains in the potential “seed state” for certain time. Then re-creation starts.

Now let us see the process of creation - Prakriti is said to be composed Sattwa, Rajas and Tamas generally known as Tri-gunas.  As long as the Gunas maintain equilibrium, Prakriti remains in its potential state and is in the “seed state” of Brahman or known as “Nirguna Brahman”.  As soon as the balance is disturbed, a re-creation of the Universe begins.  The gunas enter into an enormous variety of combinations, mostly irregular with one of the gunas predominating.  Hence we have the variety of physical and psychic phenomena which make up our apparent worlds. Hence the gunas provide the motive power for the creative process.

The Brahman puts forth itself as ‘Mahat’ the cosmic ego-sense, known as “Sarguna Brahman”.  From Mahat evolves ‘Buddhi’.  From buddhi evolves ‘Ahamkara’ the individual ego-sense.  From ahamkara evolves manas, pancha-indriyas, the pancha tanmatras and its organs. By further combination and re-combination the pancha-bhootas, earth, water, fire, air and ether are evolved.

It is necessary to keep this idea of evolution clearly in mind if we are to understand Patanjali’s technique of meditation. For meditation is evolution in reverse.  Meditation is a process of devolution.  Beginning at the surface of life, the meditative mind goes inward, seeking always the cause behind the appearance, and then the cause behind the cause, until the innermost Reality is reached.

In the preliminary stages concentration upon a single object is a must.  Let us see Patanjali’s four stages of “concentration upon a single object”.  When practiced intensely it can take the mind to the ultimate borders of Brahman the Ultimate Supreme God.  1.    When the mind becomes perfectly concentrated upon on of the gross elements then it is ‘Examination’. 2.       when the mind pierces the outer material layer and fastens upon the tanmatra, the subtle essence within, then it is ‘discrimination’. 3.       when we concentrate upon  the inner powers of perception or the mind itself then it is ‘joyful peace’. 4.       when we concentrate upon the ego-sense in its simplest and most elemental form, without any fear or desire, knowing that “I” am different from “this” and “that”, then it is “simple awareness of Individuality”.