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”.