Samadhi Pada (chapter one) is an overview of the structure of enlightened living (samadhi) describing the yogic context, outlining its basic assumptions, goals, and processes.. It describes yoga as the process of conscious integration or union of an egoic limited consciousness operating within a repressed "self" who has become corrupted, fragmented, or separated from their true nature of mind, the universal nature of mind, the primordial source of consciousness, causal spiritual omnipresent essence, beginningless formless eternal spirit, or seed of the all pervading intelligent consciousness principle (called cit). As such, yoga is not very trivial.
Describing that process Sri Patanjali necessarily addresses how egoic consciousness in that small self has become obscured, obscured, hindered, corrupted, distorted, modified, fragmented, veiled, separated, disconnected, interrupted, disrupted, and/or discontinuous and hence locked up in the limited confines and confusion of the individual "mind-field" (citta-vrtti). Hence here in chapter I.2-3, Sri Patanjali defines yoga as the cessation of the fragmented processes of the mind-field which when purified reveals the true nature of the mind. Samadhi Pada (like chapter II, Sadhana Pada, then describes process oriented practices which transform the limited programming of "separate self" reuniting and reconnecting it to boundless source through yoga (union) HERE and NOW. This connection (yoga) with primordial source is the ultimate and most complete state of union, samadhi. In short, man's spiritual milieu is that his cognitive faculties have become dumbed down and disconnected from the great Integral web of Creator/Creation. This disconnection is a serious disability as well as the source of liability. It is the programmed state of transgenerational spiritual self alienation called ignorance (avidya) and is the cause of suffering (duhkha). It is eliminated by yogic practice.
Thus yoga is the process of taking us back HOME where we dwell in our original unconditioned and unmodified true nature (swarupa) NOW. This opens us to our vast creative potential. It must be emphasized that this going HOME is not an escape from "reality" but only a distancing from the sphere of confusion. When we come back home in authentic yoga, we arrive in a sacred here/presence -- are very present. The journey home to source is realized in the NOW. Hence going to source is unidirectional (only half of the process where we are becoming more present). The descent of grace or the return is the other half of the wave which is multidimensional and eternal now. Apologies are sincerely offered to the reader who may find this non-dual framework unusual or confusing, but the depth of yoga defies most words and concepts..
In the Yoga Sutras, the modifications, swaying, or biasing of the mind is called citta-vrtti in Sanskrit. The mental state, called citta-vrtti, is modern mankind's ordinary and normal (but not natural) condition. It is a distorted and impaired state of disturbed, obscured, agitated patterning (vrtti) of consciousness (citta) which manifests like as a wavelike ripple muddling the clear waters, a distorted lens, pattern, and/or limited skew which is habitually imposed (as normality) upon the natural unobstructed, vast, and profound panorama of pure unconditioned consciousness (cit). Vrtti attach to the citta producing citta-vrtti; that is, producing artificial, biased, skewed, prejudicial, and limited thought patterns -- in short, a spin -- which solidifies the stagnant and coarse state of chronic separation and spiritual self alienation which characterizes common dualistic thinking. Thus this process of establishing integration and re identification within the sphere of samadhi is the subject of I.5 all the way to the end of pada I (nirbija samadhi).
This citta-vrtti, characterized by specific recurring thought patterns and activities, are both the result of our past programs and patterns of conditioning which limit our experience of the Eternal Now, and also the source of future citta-vrtti (until that cycle of citta-vrtti is broken). and hence it is the vrtti (with its concomitant samskaras, kleshas, vasana, and karma) which are the operating principles of avidya (ignorance) which in turn are the causal constituents of the spiritual disconnect/discontinuity. Authentic yoga practice in turn cancels out, annuls, and releases (nirodha) these vrtti. When we have this realization we are thus enabled to reconnect -- reuniting eternal spirit with our embodiment -- as a manifestation of living love in the present, thence it is said that we abide in our own true self nature (swarupa). Thus yoga is defined as the process which removes the vrtti while the corpus of yoga are the processes and applications of the techniques (sadhana) which attenuate and releases (nirodha) the acquired component stains upon pure consciousness (cit), thus allowing a balance, harmony, and synchronicity to occur between our consciousness and our actual state of being or rather the unitive state of pure consciousness, pure beingness, and pure bliss co-arise (sat-cit-ananda). Then yoga is a process that brings us back into our natural true state (swarupa).
As such yoga is both a verb and a noun. It is the process, the action, technique, and spirit which motivates us toward integrity and union; and it is the result union itself. Samadhi (reunification) is the object, fruit, result. Simply put, this is what the entire Yoga Sutras are about and which is the essential statement of chapter I, sutras 1-3 of the Yoga Sutras.
"The chitta, by its own nature, is endowed with all knowledge. It is made of sattva particles, but is covered by rajas and tamas particles; and by pranayama this covering is removed." -----Vivekananda, page 181 Raja Yoga
Thus the many practices (sadhana) of yoga can be described as "processes" and procedures that deprogram the negative conditioning thus liberating the individual's modified consciousness from the conditioned matrix of limited "reality" back into its Original, Natural, Primordial, and Unmodified state -- the very Source of inspiration, genius, and creativity. This is described as the realization of the non-dual state (where eternal spirit is no longer absent) of Union (as yoga). Thus the Yoga Sutras describe processes (gives practices) how an average sentient being who may be so motivated may rid themselves of confused, lonely, alienated, nihilistic, and fragmented tendencies and become reunited, harmonized, and integrated with the natural innate order of reality-as-it- truly is -- in its own true form (swarupa); and thus unite in forming a natural and intimate sense of confidence belonging as part of creation (and hence the creative force) in this very life and in this very world. This produces a profound sense of well being, contentment, fulfillment, peace, and joy devoid of fear, insecurity, or attachment.
In the first three sutras (sutra means thread and these threads weave a fabric), Patanjali weaves a concise and integral definition of Yoga. Concisely, he says; "Yoga is a process of becoming free from limited patterned definitions and distortions of the field of consciousness called chitta-vrtti. Then the unfettered Source of all Seeingness -- of pure consciousness itself -- abides as the seer inside and is revealed as the underlying reality in All Our Relations. To complete this union and make it whole is to realize our true nature (Sutra I.2 and I.3). This is the natural alignment and integration of beingness and consciousness --Sat and Chit, which brings about absolute fulfillment, completion, and peace (ananda). In a tantric non-dual sense then, yoga becomes the culmination of love where creator and creation (as shiva/shakti) join together in this evolutionary creative action, spirit and nature are joined, sky and earth, mind and body, sahasrara and muladhara, manifesting as a continuous self abiding living implicate order of pure integrity -- of All Our Relations. Through functional yoga practice this "reality" is integrated more completely and continuously -- increasingly shining through not only in meditation and "spiritual" practices, but also in our daily lives -- in all our relationships.
Yoga is thus a process designed to bring the practitioner (sadhak) into awakening or samadhi (the experience of transpersonal and non-dual union/absorption), or rather more specifically into the final stage of self realization called nirbija samadhi (samadhi without seed), wherein even the seeds of future vrttis have become eliminated, dissolved, and released (nirodha) in the state of citta-vrtti-nirodha.
The scene of Pada I, Sutra 1 is (as it always has been) the underlying all pervasive primordial Eternal Now, which is beyond words, name, and form; Formless it yet it includes and underlies all form. The speaker, Patanjali, emerges out of this eternal now to break the profound silence and describe in words for the benefit of the present and future generations that all pervasive Great All Inclusive Reality of Integrity in All Our Relations - That Boundless Reality which is beyond the power of words to define or describe. A contradiction? No, because his words teach us how to go beyond words and concepts via practice.
Thus these teachings of yoga differ vastly from book knowledge, where before Patanjali wrote them down they were part of a living oral tradition passed on from generation to generation into fit vessels, where the practice itself is designed to reveal the teachings -- to activate the inner teacher. Patanjali says in many places that success in yoga is dependent upon going beyond the individual human process and beyond words. For example in sutra 9, Patanjali says: shabda-jnanaupati vastu-shunyo vikalpah (true wisdom where the ordinary monkey mind stops its spinning is when the words and concepts cease). Hence this translation will necessarily remain an interlineal interpretation, where the true and most profound teachings awaits the sincere seeker in the more subtle and silent spaces in-between the lines.
Patanjali tells us right from the start in pada One, that the context of yoga is all inclusive and lays beyond the grasp of the intellect (conceptual mind), and thus he tells us that we must develop the innate wisdom in order to successfully "understand" the subject. Thus the way to study the sutras is to read them and then to mediate and reflect upon them, rather than to approach it as an intellectual exercise.
Christopher Chapple, in "The Yoga Sutras of Patanjali", Satguru Publication, New Delhi, 1990, says in his introduction:
"To understand Patanjali's success, we must keep in mind that the text is one not of positions but of practices. Furthermore, the telos of the various practices, whether described as nirodha, kaivalyam, or samadhi, lies beyond language, beyond intellectual speculation: and this experience, which is itself beyond syncretism or synthesis hold the text together. The text has meaning in that its practice obliterates all meaning. Patanjali has no point to prove: he does not advance one practice above another. The practice which is effective is the one to be used, as indicated in Sutra I:39; yatnah abhimata dhyanad va (or from meditation as desired). Patanjali provides us with an important clue regarding his method in the first pada. When listing all the practices to be undertaken, he uses the connecting particle va (or), not ca (and)...
This method is similar to that employed in the Bhagavad Gita where again and again Arjuna asks Krishna for one truth and again and again Krishna offers Arjuna yet another perspective, another chapter, another yoga. Each view, whether that of a god being sacrificed to or a yogic discipline being practiced, is given life as long as it proves effective. Multiplicity is the rule, without one perspective, one god, or one yoga gaining ascendancy. The culmination of yoga comes when all differentiations are obliterated in nirodha or samadhi. This is not to say that life ends, but a state of being is attained wherein, paraphrasing Sutra I.41, 'like a crest jewel, one has unity among the grasper, grasping, and grasped,' a state of yoga wherein totality is embraced without denying multiplicity."
This translation will try to keep those wise words, in mind.
Summary of Pada I
Sutras I.1 -I.3 The Goal of Yoga
Patanjali first states the goal of yoga which is the cessation of the recurring patterns that distort and limit the field of consciousness (citta-vrtti). Yoga as taught by Patanjali is union (samadhi). Yoga means to yoke, join together, and connect. It is integrity personified -- an integrative non-dual-engagement in all our relations. That differs considerably from reductionist or dualist approaches (samkhya) which can be said to emphasize dissociation, isolation, aloneness, detachment, fragmentation, endless reductionism, alienation, nihilism, escapism, or dvesa (aversion) ending up in a fragmented disparate disintegration (corruptive state). Although samkhya analytical philosophical systems share some of the same Sanskrit terms, their usage and meanings, goals, and context are very different and produce very a different result.
Sutras 4-11 What Yoga is not: The state of spiritual alienation (klesha, karma, and citta-vrtti)
Then he describes the wavering operations of these fractures of the mind field by listing them as to type and category. Here we will witness the controversy that has arose between the radical academic samkhya (reductionist) dualist school which follow Vyasa's (the first written commentary on the Yoga Sutras) interpretation as gospel in contradistinction to the words that Patanjali actually says. This shows up throughout the Sutras but especially in I.5, I.7 I. 19, and I.49. It is this translators understanding that Patanjali's Yoga Sutras is not a book on philosophy, but is intended solely as guidebook such as in the spirit of a lab manual to accompany and aid experiential practices. Thus for the beginner this is the most difficult section in the entire Yoga Sutras if one were to do a comparative study.
To demystify verses I. 5-11, Patanjali is addressing the citta-vrtti and how to eliminate them. He does not limit the vrttis to five, but simply says that they can be so arranged or classified --placing them into five possible categories. Most vrtti exist as combinations or permutations of two or more of these basic categories and hence the classic treatises say that there are 840,000 vrtti.
This is a cogent point, because the vrttis (as conditioned thought patterns) can take on myriad forms. We all know what a vrtti is (the ordinary person experiences vrttis almost all the time except in rare moments of clarity, vision, inspiration, beauty, satori, revelation, meditation, or samadhi). But the problem being is that when cit-vrtti is dominant, we are not normally conscious of its coloring effects; i.e., we are unable to step outside of it and notice or be aware of its influence. Thus one who meditates starts to notice the arising and falling of the vrttis. Eventually through awareness they no longer are capable of misleading us. Thus vrtti is not meant to be some abstract intellectual, but any thought pattern that occupies or possesses our mind field of attention -- any limiting modality of patterning that colors, obscures, perverts, corrupts, limits, restrains, or prejudices our experience of our inherent true nature (swarupa), original mind or infinite mind. The reason vrttis are relevant is because they produce kleshas (mental and emotional afflictions). Both are first attenuated and then completely removed in functional yoga.
Likewise kleshas are also not to be viewed as some abstract or esoteric mystical concept, but rather referring to everyday ordinary experiences which unfortunately arise and surface at many times during the day or night (as well as in meditation) - anytime our buttons are pushed, our chain is yanked, fuses are blown, red flags are waved, -- when we feel disconnected. desirous, or incomplete; when we "react", become perturbed, uncomfortable, needy, compulsive, defensive, angry, fearful, paranoid, grievous, anguished, jealous, hateful, judgmental, disparaging, or are otherwise modify the basic natural condition of Infinite Mind with the aberrations, confusions, or disturbances associated with negative conditioning, past programming, and habits -- when we act out of ignorance, rather than wisdom. These kleshas can be insidious hiding as rigidity, apathy, numbness, deadness, complacency, passivity, and dissociation. Thus simply stated, it is the liberation (nirodha) from the imprisoned mind (the world of the citta- vrttis and kleshas) which the process of yoga facilitates as we move into greater clarity and self empowerment -- into our true and authentic Self (swarupa).
The traditional academically bent commentaries often enter into dense nitpicking and often obtuse and abstract philosophical speculation detailing the specific mechanisms and dynamics of the vrttis (disturbances and fractuals of the ordinary dualistic mind), but it is precisely this intellectual academic reductionist circumlocution that Patanjali tells us is itself a vrtti. These are the pitfalls that must be dropped for they will bear no lasting fruit, but rather serve as distractions and obstacles.
Sutras 5-11 are not important sutras because they simply describe what yoga is not about; however they have elsewhere been made so overly complicated and obtuse through self indulgent over intellectualization on behalf of scholars, intellectuals, and religionists (versus practicing yogis) that many interested readers have been discouraged to continue. Since I have already pointed out this tendency to bastardize the sutras, from now on this translation will pay less attention on what yoga is not, but rather attempt to spend more time on what yoga is, namely samadhi or ultimate union, which is the main focus undertaken in I. 23- 51.
Sutras 12- 19 Practices starting with the most important, abhyasa-vairagyabhyam (non-attachment to results. Samprajnata, asamprajnata, virama-pratyaya which lead to sabija samadhi
Patanjali states quite clearly that the essential practice of yoga (in order to dissolve the citta-vrtti) is an intense focused non-attachment to results (abhyasa-vairagyabhyam). Hence yoga is a process oriented practice, not a goal oriented practice. Some say there are two proficient methods that dissolve,cancel, and void the vrtti i.e., vairagya (the continuous practice of letting go, non-attachment, or non-expectation) and abhyasa (the continuous application of focused intent in our yoga practice). Taken as a whole it is abhyasa-vairagyabhyam which really is meant to be a single practice (abhyasa-vairagyabhyam).
Increasing levels of non-attachment to objects are detailed until the greatest freedom is achieved in I.18 and I.19 which is transconceptual and transcognitive (asamprajnata). Failing liberation through supreme asamprajnata non-attachment to objects (non-dual realization) then Patanjali says that one must then intensify one's practice (I.22). We will actually see later that the entire remainder of the Yoga Sutras deals with letting go (releasing) our attachment upon objects - coarse (vitarka) or even the most subtle (vicara). This can be applied in all yogic practices, such as in asana practice as well as at the end of dharana where we surrender the dualism of any object as well as the observer of concentration into the objectless/goalless state beyond "even the most subtle" where all separation melts down. HERE through successful dhyana thought modifications (vrtti) no longer arise -- there is no longer anything left to let go of. Freedom from attachment is realized (vaitrsnyam). Asamprajnata samadhi is essentially the non-dual state where grasping, discomfort, and craving cease while a sense of wholesomeness and freedom pervades. There are two kinds of asamprajnata samadhi. One is with seed (sabija samadhi) which is temporary (one still returns to the dualistic world and wavers back and forth). The other is without seed (nirbija samadhi). Patanjali considers nirbija samadhi the ultimate crown of yoga.
Sutras I-20-22 Increasing the power and strength of one's practice
Sutras 1.23-29 discusses the practice of isvara pranidhana and isvara's sound vibration, the pranava (aum).
Sutra 30-40:Basic practices and remedies (pratishedha) that destroy obstacles (antaraya) and distractions (viksepa) and thus move the yogi closer to samadhi
Sutras 41- 51 (end) The gradual refinement of the of the field of consciousness culminating in nirbija samadhi (seedless samadhi). This is a description of the various states of consciousness that can occur in deep meditation (dhyana).
Here Patanjali describes the process of moving from ordinary dualistic consciousness which is attached to overly objective ways of existence into a heart centered interaction in a non-dual way through non-dual realization without falling back to confusion (avidya). This section describes the graduated path of the refinement of consciousness from coarse (vitarka), to devoid of coarse (nirvitarka), to subtle (vicara), to devoid of even the most subtle mental processes (nirvicara), completely devoid of asmita (ego ownership and false identifications) and conceptual fabrications (nirvikalpa) which bridges the yogi into non-dual, transcognitive, and transpersonal relationships activating the intrinsic light of wisdom. Hence the last sutra of Samadhi Pada describes nirbija samadhi, the ultimate crown of yoga as union without any falling back into samsara. This is taught to happen in Now awareness. HERE in this very life-forever.
For beginners, it is suggested just to read the sutra translation through once from beginning to end. Use the glossary to get the feeling for the original purport. If you need more, then read the commentary. The commentary is not necessary to understand the sutras, but practice (sadhana) is an absolute requirement.
So let us begin the Chapter on Samadhi, Samadhi Pada..
The Yoga Sutras begin by Patanjali breaking the silence -- the roar of the great stillness, so to speak, to tell us how the universal flux of pure consciousness and pure beingness becomes corrupted, fragmented, restricted, rigidified, distorted, and oppressed (by the action of vrtti -- causing one to experience the vagaries of cit) -- and about the path called yoga, which leads us back into direct communion, integration, wholeness, and complete wholesome fulfillment - to our core center which is the heart of hearts -- into our eternal home once again -- back into sacred synchronicity - which intimately connects us to our true authentic Self and Source.
INTERLINEAR TRANSLATION OF SAMADHI PADA
Sutra I Atha yoganushasanam
NOW begins the teaching of yoga.
Atha: now
Yoga: to connect or join together.
Anushasanam: teachings or instructions.
The above is the literal translation. NOW however is a large word in the context of yoga. So a deeper reading would be:
"From the portal of the Eternal Now (atha) -- freed from the structure of linear time and space -- from the non-ending beginningless ineffable primordial stillness -- the eternal timeless truth -- the Universal Intelligent Source from which all human traditions and written laws are mere poor substitutions-- from that profound HERE emanates the authentic instruction of the transcendental non-dual method that restores integrity, called yoga,
Yoga is thus both simultaneously the underlying all pervasive *reality* of the whole and the *process* of joining together and making whole and complete our own scared intimacy with this vibrant reality in All Our Relations unfettered by temporal limitations and corruptive thought.
In Pure Integrity in All Our Relations, yoga is all-ways available here and now (in the sacred present), and as such, it is at once, the arrival, the abiding, and the unborn universal presence which when experienced is recognized instantaneously as our true spiritual home. We will then truly recognize when we have arrived home.
Enough by David Whyte
Enough. These few words are enough.
If not these words, this breath.
If not this breath, this sitting here.This opening to the life
we have refused
again and again
until now.Until now.
Sutra 1. 2 yogash citta-vrtti-nirodah
Yoga occurs when the field of consciousness is liberated from its patterned spinnings. Then the mind rests in clarified stillness devoid of any conditioned bias.
Vrtti: Bias, tilt, spin, skew, recurring patterned fluctuations, modification, limited pattern, conditioned effect, oscillation, vacillation, machination, spinning, rolling, rippling, restiveness, uneasiness, a wavering unsteady state, unstable processing, distortion, disturbances, waves, refractive tendencies, fractures, eddy currents, fractual process, aberration, whirling or swirling, including dullness and sleep. A recurring waveform dependent upon the operations of the biased mind field and/or creating a bias in the mindfield. Vrtti are reoccurring patterns and tendencies that effect the field of consciousness thus occupying, obscuring or coloring pure consciousness (cit).
Chitta (citta): Mind-field: Field of consciousness.
Nirodha: Release, liberation, cessation, cancellation, nullification, dissolution, stillness, emptiness, disappearance, or extinguished, hence a rested open free and relaxed state. The prefix, nir, means means cessation, absence, devoid of, without, empty of, or freedom from something, while "rodha" means limitation, prison. wall, place of confinement, or obstacle. Hence citta-vrtti nirodha means a freeing up of the limitations of the mindfield (citta-vrtti).
Citta-Vrtti: thus taken as a whole, the wavering, whirling, spinning, vacillations, a fragmented thought pattern, agitations, modifications, fluctuations, machinations, restlessness, tumult, perturbation, aberrations, blurring, biasing, tilting, distorted wave form or energy field, and other fractual process of the field of consciousness which bias and obstruct pure universal now awareness. The ordinary situation of the mind where the observer (ego) identifies with the whirlings. A state of mind where the observer associates and identifies with temporal permutations and limitations of fragmented consciousness, habituated recurring mental patterns, and prisons of a limited conditioned mindset.
Commentary: Yoga occurs when the bias and tilt of the mind field has ceased its fluttering. In that zero point stillness a natural unconditioned clear light radiance and splendor can be thus recognized. Yoga practices such as dhyana et al, as processes, can be seen as the gradual refinement of a prior condition of distortions of mental field, a process of dissolving, emptying. cancellation, or release of the wavelike operations or machinations of the ordinary thinking processes (vrtti) common to the ordinary dualistic mind, Such machinations colors, limits, and distorts the originalness Pure Universal All Pervading Primordial Mind (Cit or Citi) which always is waiting underneath the wavelike distortions of the citta-vrtti. This process is easily observed in dhyana (the seventh limb of ashtanga yoga).
Yogic processes thus are designed to cancel out, annihilate, annul, still, dissolve, and release (nirodha) the fractual and limited wavelike patterns (vrtti) of the conditioned mindset (chitta) -- the perceiver's mind field (citta) so that the unconditioned clarity can shine forth illuminating the darkness and stilling all anxiety and stress continuously -- without interruption. Thus vrtti can be defined as the interruptive patterns and wavelike operations which occlude or disrupt the continuous flow of citta from manifesting.
Various descriptions of the citta-vrtti are wavelike movement of thought patterns, habitual and recurring mental patterning, fluctuating thought processes, wavelike operations, mental machinations, vacillations (including agitation, perturbations, whirlings, spinning), oscillations, mental turmoil, disturbances, disruption, skew, fracture, and further distractions, as well as a dulled and vacant mind field many of which are capable of causing affliction and suffering. In order to avoid confusion, Sri Patanjali is NOT saying that the mindfields to cease, but only its limited patterns and habits must cease. What is left is a liberated mind field without bounds. It is a non-field but pure Cit. Authentic yoga sadhana removes the limitations/restrictions and expands consciousness and awareness.
In short the citta-vrtti is recognized as the limitations that humans impose on top of their lives, which when removed liberates their true creative potential ". The dramatic whirlpools, tides, and/or ebbs of ordinary dualistic thinking processes as well as sleep, which create a turbulence, spin, skew, bias, limited views, impediments or obstructions, -- which condition, program, color, and distort the original unobstructed true pure nature of the unbiased and universal clear light of consciousness or Infinite Mind (citta) are lifted. The citta-vrtti muddle, color, distort, and obscure that sweet wholiness of consciousness (citta-prasadanam) from penetrating and manifesting into everyday consciousness. The presence of habitual vrtti upholds the fragmentary or corruptive mind which thus becomes habituated to the secondary traumatic spiritual rend of separation from our true Self (the primal trauma). In yoga it is that compensatory habit, bondage, or attachment formed to that afflictive state (klesha) which is the cause of our suffering (duhkha) as elucidated by Patanjali in Sutra I.5. When the vrtti cease or become dissolved/cancelled (nirodha) then the clear light of absolute reality shines forth as our true nature (swarupa). That is the same light that is also in all beings and things simultaneously. That is the awesome process and result of yoga.
Nirodha
Nirodha is entirely passive/rested and effortless. At its completion it occurs beyond even the most subtle refinement of the ordinary mindset. The prefix, nir, means means cessation, absence, devoid of, without, empty of, or freedom from something, while "rodha" means limitation, prison. wall, confinement, or obstacle. Hence citta-vrtti nirodha means a freeing up of the limitations of the mindfield (citta-vrtti). When the restrictions of the mindfield are lifted, what is left is the boundless mind -- our own true and unmodified nature of mind (swarupa-sunyam). The effort is only in making time to sit in meditation (dhyana) allowing nirodha to occur.
In the Yoga Sutras the cessation (nirodha) of the citta-vrtti that is described is a result which is achieved through yoga practices which effect balancing out and nullification process of release, unwinding, unspinning, unbiasing, and cancellation of the recurring fluctuations or spinning of the mind field -- the ordinary mental processes (manas and buddhi) allowing Universal Purusa seed consciousness entrance. As a result of the practices of yoga sadhana, what is produced is the unspun, unmodified, unlimited, open, boundless, pure original primordial state which is the culmination of yoga in swarupa. Yogas citta-vrtti nirodha is thus a concise statement of what yoga practice accomplishes -- the the eventual nullification, elimination, and cessation/reduction of the wavering/fluctuations and disturbances of the mind-field and also its final state where the wavering/fluctuations cease altogether revealing our true unobscured nature. Spin, tilt, distortion, or prejudice no longer obscure while residing in natural unobstructed pure primordial evolutionary consciousness.
Translators often confuse the word nirodha as being active like the forceful act of stilling, restraining, or even worse as the act of controlling or repressing thought processes, but rather the word, nirodha, is definitely more than passive i.e., it is a passive cessation of all efforts -- it occurs at zero point stillness not in the act of stilling -- dissolution not dissolving. It is cessation not the act of restraint but as a result. What is active is yoga sadhana (practices) as processes that quiet, focus, and liberate the mind so that its true inherent self nature can shine forth.
So before the citta-vrittayas are nullified and emptied, yes, an active process of yoga sadhana occurs. But nirodha itself is not an active process, but rather the result. Thus it is an error to say that yoga is restraint or repression of the mind or even the fluctuations of the mind, rather yoga liberates the mind from the limitations of the mind field.
Yes, there exists an object that is being transformed from an activity to stillness (the citta-vrtti), but it is cogent to point out that it is neither the mind itself (citta) that is being stilled or controlled, but rather the machinations and habits (vrtti) which have become attached to it and have been revolving the afflicted mind in circles, that is now being liberated,
In yoga such machinations come to a halt, through functional practices and hence awareness deepens -- the yogi wakes up. Then the larger Mind's eye is opened and with better vision (vidya) the cosmos opens. One sees with heightened clarity. One trips over their untied shoe laces less often. Hence when the mindfield is emptied of all fragmented content and impediments, a dramatic shift takes place. The wisdom eye is activated and shines forth inside which allows it to recognize itself outside as well then "Reality" is seen as-it-is, in its true non-dual nature (swarupa).
When such limited associations, self identifications, or attachments with the thought processes (vrtti) cease (nirodha), then the self resides in its true non-biased abode -- as the True Self or natural unconditioned mind (citta). Nirodha, as cessation is thus passive to an extreme, yet yogic processes (sadhana) themselves are activities (active) as we shall see. They are designed to bring upon this effect (dissolution) of the vrtti.
Dhyana (Meditation leads to Samadhi)
The ordinary person who does not meditate has much fun to look forward to as meditation practice empties the mind of its tensions and occlusions, while revealing the truth and true happiness contained herein, because meditation is the act of dissolution/cessation -- of emptying and clearing out of the citta-vrtti. As this dissolution process subsides the waves the practitioner (sadhak) is afforded the opportunity to know their own mind (the instrument and window of consciousness) directly, thus becomes clear. This happens from inside out and outside in, simultaneously wherein the true nature of Self and existence is revealed. What could be more empowering and direct?
When we meditate we become aware of the instrument of our own mind, its wavelike operations, and mechanisms. This awareness of our own mind and its movements allows us to see more clearly by allowing us to fine tune the instrument, so to speak. We are abe to change our mind from rambling and limited thought chatterings to open naked awareness . Having freed the mind from that prison thus bestows upon the sadhak (practitioner of yoga) great liberation of clear seeing (drastuh). This is greatly empowering, because we now have the opportunity to see how the mind mechanisms and habits work to color and distort "reality-as-it-is. Then we can take control of our own lives moire effectively. When the dirt and obstructions from the lens is removed (shuddhi), normal perception become unclouded and , the mind field becomes liberated from ordinary content, the awareness becomes expanded to the true nature of mind, and then we are able to access and rest there in heightened joyful awareness at will.
After we start to meditate, we notice that the "ordinary mind-field " (victimized by the vrtti) is both restricted and limited. We call the turbulent aspect of the vrtti, the monkey or discursive mind, which moves through the actions of vrtti. In Sanskrit there are many words for mind depending upon what is governing the mind. The "normal" ordinary mind (called manas) as well as intellectual function (buddhi) are a dim reflections of pure citta. All intelligence depends upon the pure cit (or as we will see in later sutras upon purusha) as its source. Meditation is the process where the vrtti reach cessation, subside, and rest in stillness and complete dissolution. When the cessation (nirodha) occurs the citta-vrittayas being empty -- then samadhi begins -- the self luminous clear light (the light that brings forth clarity) of pure universal transpersonal consciousness (cit) dawns. Thus dhyana is one such effective and active yoga practice which leads to union (samadhi). At first there exits small glimpses as the clouds of vrtti dissipate, while later the experience of samadhi becomes increasingly integrated and continuous as All Our Relations (culminating in nirbija samadhi).
Thus yogic practices (sadhana) consistemntly applied (abhyasa) are designed to quiet, purify, and release the mind field, to bring about nirodha (cessation and stillness) of its impediments, which is devoid of any activity of the individual conditioned dualistic mind. This doesn't mean that the mind loses consciousness, rather the opposite. The entire organism then being liberated from distraction can not recognize a prior but previously subtle connection with the Source of Goodness (Siva the param purusha). It is filled with unlimited consciousness as unobscured cit shines forth.Water, if you don’t stir it,
will become clear;
the mind, left unaltered,
will find it own natural peace.”
Sogyal Rinpoche
The vrtti can take many shapes and forms. Dynamically, the vrtti's wavelike operations form patterns and vortices of manifold modifications, fluctuations, movements, oscillations, , disturbances, perturbations, spins, skew, disruption, revolvings, swirlings, dullness, fractures, or mental turmoil which are at the root of our anxieties, bio-psychic and spiritual tensions, conflicts, stress, afflictions (kleshas), distortions of reality, and confusion. Vrtti can be described as a corruptive agency or fractuous unsteady condition that attaches itself to the citta (pure consciousness) and thence obscures the individual's mind-field. This is the state of ordinary dualistic fragmented and afflicted consciousness (the ordinary mind called manas), where corruptive influences such as spin, bias, taint, kleshas, vasanas, samskaras, karma, and ignorance have become dominant and taken their toll in samsaric (fragmented dualistic existence) as duhkha (suffering). All that is necessary is to still the vrtti. The following sutras identify the five general categories of the vrtti and then methods such as abhyasa and vairagya which allow us to become free from the influences of vrtti.
Devoid of vrtti, pure cit is all inclusive and pervasive than any one isolated discrete mind-scene consisting of a separate seer (the one who sees), the object seen, and the process of seeing (See Sutra I.41), because pure citta (when the vrtti has ceased) is universal -- it is not confined within the dualistic context of a separate ego ("I" sense) or the normal framework of object relations (pratyaya). When this natural unmodified/unconditioned stage of citta becomes churned, distorted, traumatized, rendered, disjointed, perturbed, dis-continuous, or distorted into fragmented patterns, then disharmony, conflict, anxiety, disturbance of the mind-field, disease, discomfiture, and "lack" occur. In this corrupted state of vrtti-citta the mind-stream is traumatized, disrupted, and rended discontinuous.
Thus citta-vrtti-nirodha is accomplished (as yoga) when the self limited thought patterns, biased programming, corruptive fragmenting fluctuations, and negative conditioning on the mind-stream, its mental faculties, with their parallel bio-psychic processes, are de-stressed and remediated. When that veil of burden is lifted, one's field of consciousness no longer being self limited, distorted, nor inhibited, then citta shines forth as inherent self luminous wisdom and lucidity allowing one to arrive home to sacred ground of indigenous self abiding -- of All Our Relations-- our natural state. Another way of saying this is that functional yogic processes create citta-vrtti-nirodha, yoga being both the process and the result. (For more on nirodha, see nirodha parinama in Pada III-9).
Again when this yogic process is continuous, integrated, aligned, and synchronized in All Our Relations-- synergistically in delicate balance and harmony in the light of experiencing our true nature (swarupa) then yoga is easily understood as the process of interconnecting, reintegrating, and synchronizing with our natural unconditioned true self. Then that result is called samadhi (union/absorption, re-integration). Yoga being the process while samadhi is the result, however Vyasa says that yoga is samadhi.
When our intimate alignment of pure consciousness and pure being is artificially modified, obstructed, made discontinuous, fragmented, interfered with, strained, distorted, skewed, stressed, or agitated into fragmented or disparate patterns, then we can recognize that the vrttis are dominant. Then we can apply the remedy of yoga sadhana (for example meditation, the eight limbs (ashtanga yoga), samyama, etc. Thus once we have awareness of the true nature of our afflictive conditions, we will naturally desire release and then learn how to implement the remedies of yoga effectively. Thus the practice of true authentic yoga eliminates the vrtti (modifications of the citta) and establishes the reunification of seer, seen, and process of seeing back into its natural unconditioned, unconstructed, non-dual, uncontrived, harmonious, and naturally interactive dynamic alignment with creator, creation, and creativity (creative spirit). That unification bears ultimate fulfillment in Nirbija Samadhi without containing any seeds that allows one to fall back into samsaric existence. Thus Patanjali defines at the end of Samadhi Pada, what is called, nirbij samadhi as such. One thus aligns with all of creation/creator and enters into that sacred realm, no longer bearing the seed of further suffering stemming from the illusion of a separate "self" (ego).
Sutra I. 3 tada drashtuh svarupe avasthanam
Then the seer abides in the unbiased primordial all pervading clear light consciousness which is our true nature.
Alternatives:
So that (tada) we-abide in the original splendorous clear light (drashtuh) of our inherent original true nature as-it-is (swarupa) as it is revealed in All. When the veil (citta-vrtti) lifts what is disclosed is unobstructed awareness -- a disclosure of our natural/unconditioned and uncontrived state of mind.
As we let this innate light shine through unobstructed, we then become firmly rooted (vasthanam) and become consummated in our original true nature (swarupa) of pure consciousness [without being hindered, uprooted in false identification, distraction, dissipation, dissuasion, or other corruptions of consciousness by action of the citta-vrtta].
rupa: form
drastah: From the light of the seer; the light and power of the seer's power of seeing/knowing; pure vision; natural light; clear light. the light that reveals the truth. When the seer abides in swarupa, it is not ordinary seeing/knowing, rather it is supersensible seeing --samadhi.
swa (sva): own; self; it is as it is.
swarupa: literally self form; inherent form; true form as-it-is; in its own, original, or true unmodified form. True uncompounded, uncontrived, and unconditioned true self nature as-it-is recognized inside as well as in all beings and things devoid of the citta-vrtta.. Unmodified and not reified primordial naked form as it is. Swarupa is the universal atman when understood transpersonal as one with Brahman. True nature of things; the natural mind. As sahaj samadhi (uncontrived/natural and unconstructed). See III.3 swarupa-sunyam)
Commentary: Keeping in mind that the term, nirodha, is passive, thus yoga is not an active restraint, suppression, repression, nor control of the mind (as is too often mistranslated), but rather it occurs as the cessation, elimination, cancellation, pr dissolution of the obfuscations of the citta-vrtti. When the vrtti cease, the mind field is silent, empty, and open. Hence self liberation (freedom from the egoic mind) is possible at that moment, allowing space for a greater intrinsic intelligence to self arise -- the Now Awareness. The innate dormant self luminous wisdom that was previously overshadowed by the vrttis is now no longer misidentified, but allowed to dawn and take its rightful seat. This is the realm of sat-chit-ananda (pure beingness, pure consciousness, and absolute bliss). This experience is gradually and increasingly experienced through effective yoga practiced over time. Such deep experiences then become more accessible in both practice and everyday acting as mutual synergists. This is the integrative uninterrupted yoga in NOW awareness that becomes continuous -- in All Our Relations.
Swarupa, means in its own original unconditioned true form (rupa)-- as-it-is, residing in its own rightful (swa) abode (rupa), or in its true natural form without modification, distortion, or artificial conditioning. Swa means as-it-is by itself unelaborated upon by the mindfield, while rupa means form. Thus swarupa can likewise be defined as being in its own true form as-it-is or natural true "self" devoid of reification/modification or conceptual elaborations of any kind.
In yoga the true form devoid of the modifications (vrtti) is not an existential, indifferent, catatonic, nor neutral state, but rather a profound transpersonal realization and expression of the unconditioned natural mind. The universal mind stuff shines forth out of Source and as such, beingness and existence are unified, One then sees Reality and all things as-it-is in their true form without distortion or spin. There is no externally imposed limitation of a separate, limited, or biased viewpoint, viewer, or seer, because one's eyes have been opened in this transpersonal non-dual profound sense as a Seer (Rishi or Rsi) to see Self in all- in the sacred sphere of All Our Relations
hen the eye has been opened, one sees the light. That light is implicate and inherent, but the eyes ignored it. Hence swarupa is our own true nature of mind as-it-is. It is identical with primordial consciousness manifested. This occurs when the mind field (citta-vrtta) no longer identifies with apparently separate phenomena, but rather the field of view is entirely clear, open, and unobstructed. The prisons of the citta-vrtti that normally coalesce or stick to limited identifications with things no longer occur. This is our natural primordial state -- swarupa-sunyam as Patanjali describes in III.3 as samadhi. It is a state totally empty of a separate self (egoic identifications). This again is all inclusive and pervasive the Unitive and Universal experience of the Great Integrity which we truly are. This is known as self awareness when the veil is lifted. It is known as jivamukti while it is experienced embodied.
Hence we are not identifying here as a separate physical body, but rather affirming our true primordial nature while embodied Here and Now in NOW Awareness.
Drastr in this context then is the seer (the one who sees), but here revealing the universal Intelligence principle behind seeing, the process of seeing, the splendorous light behind the process because now the seer is resting in their true abode, where vasthanam means simply to abide within -- resting as-it-is without any restlessness. Where the common man's consciousness ordinarily wanders from object to object through the attachment of the vrtti -- through attachment to apparently separate "selves" through processes of limited false identifications or in short through ignorance (avidya), here the seer is not so attached, but rather rests in its true nature or authentic self without delusion.HERE the seer "rests" (avasthanam) in their own inherent true nature (swarupa).
So this, yoga, is a union of consciousness with beingness, then the seer rests in his/her own true nature. In a tantric sense this is when siva (the consciousness principle) and shakti (as the creatrix or manifesting process) are wedded in shiva/shakti -- in the profound non-dual union of satchitananda -- of pure consciousness, pure being, and pure fulfillment and completion. Similarly we can say that yoga is the process that brings us into this completeness -- thus abiding in our natural unalienated and universal timeless state where the machinations of the citta-vrtti have become still and deceased.
Keeping Quiet
By Pablo Neruda
Now we will count to twelve
and we will all keep still.
For once on the face of the earth,
let's not speak in any language;
let's stop for a second,
and not move our arms so much.It would be an exotic moment
without rush, without engines;
we would all be together
in a sudden strangeness.Fishermen in the cold sea
would not harm whales
and the man gathering salt
would not look at his hurt hands.Those who prepare green wars,
wars with gas, wars with fire,
victories with no survivors,
would put on clean clothes
and walk about with their brothers
in the shade, doing nothing.What I want should not be confused
with total inactivity.
Life is what it is about; . . .If we were not so single-minded
about keeping our lives moving,
and for once could do nothing,
perhaps a huge silence
might interrupt this sadness
of never understanding ourselves
and of threatening ourselves with death.Perhaps the earth can teach us
as when everything seems dead in winter
and later proves to be alive.Now I'll count up to twelve
and you keep quiet and I will go.
Yoga thus is the liberation of the individual mind from its ordinary habitual illusory prison of fragmented estrangement, held together by grasping onto conditioned imprints of discontinuous past experiences framed in duality and separateness; so it can abide again and dwell in its rightful spotless natural abode (swarupa). In later day tantric terms the practice of yoga then becomes the processes of clearing out the pathways within the body/mind (nadis) and pranic sheaths for unconditioned citta-shakti to evolve and manifest. When the karmic obstacles are removed through applied yoga practice, the prana that flows through the nadis will become balanced and strong -- they will work together in mutual harmony activating the dormant potential of transpersonal non-dual knowledge and bliss. Eventually the alignment of the inner ecology of the body/mind synchronizes with the outer ecology of the universe and then the non-dual and trans-rational synchronicity of yoga occurs in harmony with formless Source.
In hatha yoga terms this occurs when the pingala and ida nadis are strong and synchronized so that they perfectly activate the evolutionary energy in the central column (sushumna) which in turn unites consciousness and being.-- sky and earth, spirit and nature, sahasrara and muladhara, siva and shakti, eternal love with embodied love, undifferentiated consciousness with differentiated consciousness, creator/creation -- as a continuous whole in All Our Relations. In hatha and tantric yoga this is a gradual process that comes about through a balanced and skillful practice (sadhana).
Sutra I. 4 Vrtti-sarupyam itaratra
At other times the seer identifies with the restrictions of consciousness.
Itaratra: At other times. Else wise
Sarupa means with form (compare with svarupe).
Vrtti: Restrictive or limiting patterns which obstruct the mindfield; bias, tilt, spin, skew, recurring patterned fluctuations, modification, limited pattern, conditioned effect, oscillation, vacillation, spinning, rolling, machination, restiveness, wavering, unstable processing, distortion, disturbances, waves, refractive tendencies, fractures, eddy currents, fractual process, aberration, whirling or swirling, including dullness and sleep. A recurring waveform dependent upon the operations of the biased mind field and/or creating a bias in the mindfield. Vrtti are reoccurring patterns and tendencies that effect the field of consciousness thus occupying, obscuring or coloring pure consciousness (cit). Disparate and disconnected interruptions of the mind-field.
Commentary: When we are not "home" or not present (itaratra) in the great continuum of eternal NOW consciousness -- when not abiding in our true self nature (swarupa) -- then consciousness (citta) is colored, modified, limited, and disrupted (vrtti). Then the observer identifies with the vrtti. Here we assume that the form (sarupa) that is shaped by the modifications of consciousness (citta-vrtti), rather than as unmodified universal cit (the power behind the consciousness) as it truly is in reality,
Otherwise or at other times (itaratra) when the vrtti operate, then our body/mind energetics will be out of synch with the whole -- the citta (consciousness) will be distorted, disturbed, agitated and fluctuate as it becomes swept up identifying with objects (sarupa) and we will be out of sorts so to speak. The latter state is the ordinary alienated subject/object dualistic state.
Sa, means with, while rupa means, form. When we are not united, aligned, or connected in our true authentic nature (swa-rupa) through yoga, then disharmony and distortion (vrtti) will appear catching us up in "our fragmented dualistic world" where phenomena appear disconnected (sa-rupa) or disjointed - a separation between creation/creator, mother nature/father sky, earth and heaven, root and crown, existence and consciousness, natural manifest order and divine order, the weave of the universe and the universal source obstruct and restrict our synchronistic joyful participation.
Without previously recognizing our corrupted or perverse condition, and without having taken up any expedient, proficient, or skillful method of remediation or reintegration [such as yoga], we become habitually lost identifying with the modifications and aberrations (vrtti) of the mind as an ingrained way of corruption (as "reality") to a point of unconsciously reinforcing our own imprisonment and illusion at the hellish altar of familiarity. Thus in this way, the dualistic false identification and spiritual self alienation (as existing separate as an ego) thus become our solidified as our "reality".
In the sacred sense, our everyday experiences are best approached as sacred grounds where authentic yoga is to be practiced all the time, while identifying the forms that the vrttis take, realizing how they distort and color our "reality", and then taking this opportunity to remediate/transform the fragmented situation into completeness and integrity -- so that we abide in swarupa (true nature).
In other words accessibility to an awesome and profound sacred true experience as-it-is within the context of eternal Infinite universal consciousness is always possible, but the chitta vrtti occlude it. The "thinking/processing mind" which extracts us from Living Spirit thinks "about" specific limited situations habitually revolves about one object of thought to another object attachment to another. It gets lost in simple fragmented object relationships. It is asleep to the opportunity of Now consciousness (the Cit) which is thus obscured. That way the ordinary mind has become conditioned to skirt Reality, rather than to abide within it. Normally the ordinary mind spins/whirls outwards into various false identifications (sa-rupa) with the vrtti unless we practice yoga that attenuates and eliminates the vrtti -- unless we are graced to recognize and rest in our true self nature -- in the great Unlimited and Absolute Integrity of All Our Relations
In yogic practices such as meditation we learn how to come back home to swarupa -- Reality-as-it-is. As we meditate we see how the interpretive mind has the tendencies to get caught up in objects (either physical sense objects or mental) and we learn how to let them go (through vairagya and abhyasa as will be presented in I.13). Thus the vrttis are at first lessened, recognized, then remediated, let go, and eventually they cease.
Sutras 5-11 then identify the specific vrtti (modifications,spins, disturbances, fractuals, agitations, and corruptive influences of the mind-field). Then sutras 12 to the end provide their attenuation and removal (cessation) so that one can eventually stabilize the realization of seedless samadhi (nirbija samadhi).
Sutra 5 Vrttayah panchatayah klishtaklishtah
These vrtta (wavelike patterns which limit and fetter clear vision) are of five types, which in turn can be classified as either those which lead to and are derived from obstructions and hindrances (klishta), and those which are devoid of such hindrance or affliction, being neutral (aklishta).
Vrttayah: recurring wavelike psycho-energetic patterned fetters imposed upon the field of consciousness which distort, spin, and modify clear vision appearing as aberrations upon the innate psychic field of open and pure awareness.
Klishta: Having the characteristics of klesha (obstruction, obscuration, hindrance, affliction)
Aklishta: Devoid, empty, or the absence of kleshic taint. Uncolored by kleshic association.
Klesha: Obstruction, obscuration, hindrance, affliction, or taint. As we will see the kleshas lead to duhkha (suffering).
pancha: five
Tayah: Types or categories.
Commentary: Here Patanjali classifies the vrtta in five broad categories each of which may be afflictive (kleshic) or be neutral (free of afflictive results or aklishta). We remember from the previous sutras that yoga is the cessation of the influences of all citta-vrtti (fragmentary, conditioned, and biased thought patterns) so that reconnection with spirit in All Our Relations is made whole and continuous. The kleshas are defined as afflictive emotions which activate activities of body, speech, or mind which cause suffering (duhkha). These kleshas are generally agreed upon to stem from the primary klesha, ego ignorance or confusion (avidya) of our true nature. Ego here not meaning an identification with the body, but identification od a separate self, apart from a non-dual whole -- a separate sense of "self existence or ego delusion (called asmita) where attachment (raga) or aversion (dvesa) to things as well as the body (such as fear of discontinuity or physical death called abhinivesa) are closely interrelated. Hence the kleshas are avidya, asmita, raga, dvesa, and abhinivesa. They can be broken down further in many permutations of the above such as in lust, greed, pride, jealousy, hatred, anger, arrogance, scorn, paranoia, and so on; but the major point is that the kleshas are poisons which severely taint and enslave our mind-field and dictate behavior which results in negative consequences forming vicious circles difficult to break. Thus Patanjali's essential message is that our liberation is dependent upon the purification (cessation) of the citta-vrtti which will at the same time break up the kleshic patterns, negative karma, and suffering (duhkha). This basic theme is repeated throughout the Yoga Sutras..
Patanjali here does not attempt to delineate which kleshas are caused by which vrtti or conversely which vrtti add to which klesha. Suffice it to say that these relationships are associated in holding together the spiritual malaise of alienation, disconnection and separation preventing union (yoga). The citta-vrtti imply the kleshas (although not all citta-vrtta lead to or stem from kleshas). Both kleshas and citta-vrtti limit and obscure consciousness and being (pure cit and pure sat). Citta-vrtti describes the process from the point of view of psycho-energetic wave patterns emanating from specific psychic processes or manifesting them. Kleshas (as we will see in Pada II) are limitations described from the perspective of subjective states of being (such as ignorance, ego-sense, craving, aversion, desire for continuity/wholeness, etc). They are thus traced back to their causes and effects in terms of karma and samskaras. Effective yogic practices such as meditation will activate our innate awareness and hence the kleshas will become revealed and allowed to self liberate. Special practices remove the causes of kleshas (II.1 and II.2).
Later we shall see that Patanjali suggests effective tools as yoga processes/practices (called sadhana) which are designed to release these fragmentary fluctuations of the mind (vrtti) by practices which remove the kleshas, samskaras, vasana, negative karma, and duhkha or better their causes. Again as such, this is a process of purification or cessation (nirodha).
A practitioner of authentic yoga can thus gauge their success in practice, by asking if the yogi is less enslaved and burdened by the oppressions of the vrttis, kleshas, samskaras, vasana, and karma or not? Are we less agitated, more empowered, more creative and fulfilled, not only in our yoga practices, but also in our daily activities as well? Do we notice (viveka) the disturbances coming up sooner and do we stay in awareness residing inside of our core energy, our true nature, our center, or heart ever more increasingly? We may ask what helps remove (nirodha) the vrttis and their manifest distractions, dissipations, cravings, anger, grief, jealousies, greed, and other kleshas fall away and cease?
Patanjali simply says that some vrtti are associated with klesha and others are neutral in respect to klesha (aklishta), but all kleshas are related to citta-vrtti. The word, "klishta" is most often mis-translated as pain or suffering, its root being "klesh". However the Sanskrit word, duhkha, is more directly used by Patanjali to mean pain or suffering. So we will use the English word, hindrance or affliction, for klesha, remembering that kleshas create duhkha (suffering) and generate unfortunate karma. See the extensive discussion in Pada 2 that details the negative influences of kleshic activity.
Similarly "aklishta" is often misinterpreted as something desirable or beneficial by some translators, but it is valuable to point out that aklishta merely means the absence of hindrances, obscurations, or afflictions (the kleshas) -- neutral in this regard. This common misinterpretation of klishta/aklishta occurs because of the bias of some ideologues, religious fundamentalists, intellectuals, and academicians who attempt to exhort the "goodness" of pramana-vrtti (the first vrtti translated as proven theories or "right" knowledge). Such is a grave error and misreading of Patanjali. The common confusion of pramana will be cleared up in the commentary on the immediately proceeding sutras.
What Patanjali simply states in I.5 is that the following five categories of vrttis are capable of reinforcing or exacerbating kleshic activities (which eventually lead to suffering or duhkha) or at best they simply may be neutral in this regard. In the reverse way, not only do the citta-vrtti promote kleshas, but also the kleshas exacerbate the citta-vrtti -- amplifying the whirling of the mind (vrtti). In any case when the vrtti cease, so do the kleshas, but one way to get HERE is to abandon the kleshas (we will see how in later chapters).
Sutra 6 Pramana-viparyaya-vikalpa-nidra-smrtayah
Pramana, viparyaya, vikalpa, nidra, and smrti are the five broad categories that pattern and discolor the mind-field of ordinary consciousness.
1) Pramana: Fractuous modalities or modifications of the citta-vrtti caused by belief systems (BS) believed to be righteous, correct, or even superior to others. Thus the recurring patterns formed through bias, filtering, modification, rigidity, spin, or other recurring patterns of consciousness (citta-vrtti) in an attempt to fit experience into such narrow confines. This is due to belief systems (BS), "conventional theories", so called proven theories or so called "right" knowledge held together by ordinary dualistic perception of data input (pratyaksha), deductive reasoning or inference (anumana), consensus reality, the testimony of external authorities (agama) or sacred books. Pramana-vrtti (so called accepted or politically correct views/beliefs) is thus a vrtti -- a modification of consciousness) and thus a hindrance (kleshic) which must cease (nirodha) in order for the process of Yoga to be realized as citta-vrtti nirodha (see sutra I.2).
A proven theory, belief. or "right" view is just that, not the Reality or truth, just like a map is not the actual territory, or a view out the window is not the sky. Pramana indeed most likely will *not* conform to or lead us to the "Real thing". In fact, stubborn fixations upon belief systems is an insidious filter creating a strong barrier to the realization of samadhi as we will show in detail later. Especially when people believe strongly or have grasped tightly onto firm convictions in their tradition, religion, ideology, provincial prejudice, "righteousness", or chauvinistic viewpoints, these type of pramanas are very difficult to identify and surrender. HERE Patanjali says pramana has to be surrendered up on the altar of truth. Further this is the crucial statement that separates yoga from philosophical systems; i.e., yoga is based on experiential practice which informs the sadhak (practitioner) and transforms fragmented dualistic consciousness back to its profound natural unconditioned state (swarupa). Truth and reality is not based on memorizing facts nor conforming to external belief systems which are in the end an attachment to views (asmita-raga klesha). However for many it serves to create a false sense of security and if not pride, arrogance, hubris, and feelings of superiority or inferiority.
2) Viparyayah: Filtering, bias, spinning, modifications, and recurring patterning of the mind-field due to mistaken beliefs based on errors of perception, lies, bad data, propaganda, dis-information, confusion, ignorance, perversity, false identification. faulty reasoning, misperception, etc. Falling into this category is anything that may be proved to be wrong as well as incoherent, schizoid, hypocritical, logical fallacies, and/or corruptive thinking in general. This is similar to pramana except there is an error in the process of perception, the process of inference and/or deduction, and/or in the process of the external confirmation system (those who are accepted as authorities in the know).
3) Vikalpa: Conceptualization and contrived processes intellectual thought constructs fabricated through the mental facility (delusions or fancies of the mind), (Filtering, bias, spinning, and modifications of consciousness due to fanciful thought processes, contrived and artificial thinking methods, hallucinations, day dreaming, imaginary conditioned cognition, conceptionalization processes, hypothesizing, speculation, fabricated thought, and in general the monkey mind discursive mentation processes of the ordinary mindset, based on hyperactive frontal cortex processes..
4) Nidra: Filtering, bias, distortion, and modifications of consciousness due to dullness of mind, inattentiveness, sleep, trance states, being in a daze, torpor, stupor, swoon, subconscious activity, and alike. In dream this is often mixed and directed by by past mental imprints and their subsequent allusion.
5) Smrti (Filtering, bias, distortion, and modifications of the field of consciousness due to past memories, past legacies, karmic residues, impressions, experiences, nostalgia, grief, trauma, samskaras which are most often directed by past mental imprints and their subsequent allusion and so forth. Sometimes smrti also refers to "conventional wisdom", tradition, ancient sayings by gods, angels, prophets or sages that are remembered, learned, memorized, and obeyed.
Commentary: From these five general categories of citta-vrtti a myriad combination of vrtta can be identified, all of which distort and limit the mind field preventing us from seeing clearly (vidya), much of which in turn become spiritual hindrances (kleshas) and thus act as causative forces of mental suffering (duhkha).
Sri Patanjali breaks them up utilizing the system of five mind vagaries (citta-vrittayas). In everyday life these five vrtti usually do not act individually, but rather in combination with each other vrtti forming and shaping the many seemingly complex waveforms, patternings, and modifications, and obscurations of the citta-vrtti. Hence we can have half truths, inter-acting with stupor, logical reasoning, past conditioning, trauma, and prior beliefs, which combine together as a distortion of reality that veils the truth of clear lucidity. Action based on these distorted waveforms thus can result in karmic activity that feeds avidya and more afflictive emotions and hence produce more negative karmic propensities and suffering (duhkha). In turn these negative karmic storehouse, tendencies, and conditions serve to reinforce the production of more citta-vrttis and hence one is caught in bondage (the karmic wheel of cause and effect). The good news is that yoga is designed to wake us up and help us break that vicious cycle of samsaric existence.
These five vrttis serve as fractious modalities which limit consciousness. They can be either innocent distractions and dissipations possessing no negative karmic effect (aklishta) or they may be part of a seed bearing cycle of negative karma (with klesha) such as the vrttis caused by negative propensities and reactions (the kleshas due to ignorance, i.e., attachment, pride, anger, hatred, fear, greed, jealousy, and similar) depending upon how occluded our mind stream (chitta) has become and whose purification eventually provides the antidote as the field of consciousness expands.
The very wavelike operations of the citta-vrttis are always the result of past negative karma (conditioning) and hence an element of avidya (the chief klesha) is thus present. Here though Patanjali is saying that the citta-vrtti can and do produce more kleshas (literally poisons) and as in sutra I. 2 the goal of yoga is reached when the citta-vrtti cease (nirodha) their operations. Then there is unalloyed. uninterrupted, unfiltered, and unbiased continuity of cosmic consciousness. As we will learn at the end of this chapter, it is the vrtti which occlude the self luminous light (prakasa) of consciousness which comes forth when the bonds of the intuitive insight (prajna) is loosened.
Yes, so yoga answers the question of what is consciousness itself and what are the processes which reveal it as well as what are the processes which occlude it. At first we will discuss what it is that occludes and colors it (the vrttis). Then how through practice (sadhana) how to see (vidya).
Yoga answers these questions through practice, not by giving people ready made up answers or texts to memorize or chant. The very process of perception is dealt with. The errors occur not only how we interpret what we perceive such as assigning meaning to a sense object through the filters of proven belief systems (pramana), misconstrued beliefs (Viparyayah), contrived ideation processes (vikalpa), through the limited interpretation filters based on our past experiences (smrti), or through subconscious habits of partial sleep (nidra), but more so than removing these clogged filters *vrtti), yoga practice alters the way we perceive itself -- the process of perception by rearranging the relationships of the object which is observed, the observer, and the process of observing. This new way of non-dual perception goes further than the perception of ordinary sense objects as discrete self existing objects through the agency of the five or six senses, but rather yoga teaches the awakening to our evolutionary nature -- to the true nature of unbiased Universal Mind.
Sutra 7 Pratyakshanumanagamah pramanani
[This vrtti] called pramana is constituted of pratyaksha (sense data), anumana (logic or inference), and agama (external validation processes emanating from dependence upon scripture, authoritative teachers, gurus, accepted external authority, trusted friends, peer groups, or even consensus reality [all of which externalizes one's attention and extracts our essential power and energy astray from the inner wisdom].
pratyaksha: evidence; sense data; facts or knowledge of events coming from sense objects.
anumana: inference; reasoning; logic (deductive and inductive).
agama: external evidence as provided not by the sense organs per se, but from external respected sources such as authorities in the field, respected peers, teachers, priests, tradition, or authoritative books such as accepted scripture.
pramana: a belief system; assumption, view of the world and hence a view of self, A proven theory; So called right knowledge based upon pratyaksha, anumana, and agama..
Commentary: An all too common English translations of the word, pramana, is "valid cognition, valid proof, valid theory, proven theory, proven conclusion, judgment, authoritative belief system, or right knowledge". Pramana is the essential or core building block in forming fixed belief systems (which is a vrtti of course). As stated the problem of any vrtti in general is that vrtta color, bias, and occlude pure consciousness (cit). They serve to agitate and churn the mental processes providing a limited bias thus occluding the full spectrum and innate great potential of the mind-field. But more so they lock the victim (the viewer) in preconceived suppositions which they become rigidly attached to, readily defend, and often aggressively support and advocate, thus creating much sorrowful karma and suffering. Pramana-vrtti is a poor substitute for inner wisdom -- inner knowing, rather it most often precludes it.. Thus the pure cit, unobstructed consciousness, pure underlying source of intelligent awareness (or param purusha) which lies at the Source of consciousness, is occluded, interrupted, and disrupted, which is the opposite of the goal of yoga practice.
Ordinary knowledge is neither desirable or undesirable -- good or bad, by itself. Spiritual knowledge is not based on belief but rather on critical thought -- by being able to deconstruct or unravel the thought process to its smallest denominator (zero) and hence open the mind beyond any manmade thought construct whatsoever. Thus belief (pramana) and memorization of facts is an adaptation to preexisting human systems while in spiritual knowledge even inferential l processes (anumana) must be eventually discarded. That is where true critical thought can be most effective is destroying unexamined assumptions which we too often take as undisputed facts. These unexamined assumptions (undisputed facts) are the most insidiously stubborn of all the citta-vrtti to discard..
Pramana, like the other citta-vrtta, may be klishta or aklishta, however becoming stuck in fixated beliefs is a severe vrtti even if (and especially because) they are based on facts, logic, and authoritative approval. It is not a sign of the Kali Yuga that mankind is engaged in manifold ideological, religious, political, and materialistic strife and wars based on belief systems. Such discord also occurred before and during Sri Patanjali's era, and he did not avoid noticing it as a severe citta-vrtti. It should not go unnoticed or ignored especially today. As such pramana can be a very very large subject, mainly because BS has become substituted so often for Reality - direct transpersonal experience of what-is-as-it-is.
Such is an impediment to and cause of strife in everyday life, and thus also in spiritual realization which frees the mind of all contrivances and artificially induced hallucinations of time and space.
As any experienced meditator knows such a biased mind has no place in dhyana (meditation) as described by Patanjali. When we meditate we must let go of all such vrttis or suffer the negative consequences. "Right knowledge" or "proven theory" is often is used in daily life to rigidify the mind stubbornly fixated upon biased beliefs and creeds colored by culture, geography, race, sex, religion, sect, nation, and species. In other words, it is a veil/filter that man grasps upon stubbornly because he/she finds their ego in "it" -- it reinforces their view of separate self. When any true spiritual seeker (sadhak) becomes so fixated, they only reinforce their alienation from the universal Self -- they stand off their spiritual progress. Especially when it it is colored by the belief that their creed is right, good, superior, or better, thus it holds one back from the universal citta. Pramana then is indeed another coloring of the mind.
“It's not what we don't know that hurts us, it's what we know for certain that just ain't so.” Mark Twain
Unexamined assumptions and undisputed facts remain as the primary prison of the modern mind. These must eventually become dissolved and the mind liberated. Pramana is the conclusion or judgmental processes of what is determined as right (and thus what is wrong). It is also a judgmental process of deciding of what is real or not real by those afflicted by the recurring fluctuations of the citta-vrtti. For many it is the single most stubborn impediment that colors the mind.
Pramana forms the basis of assumptions in which further beliefs may be concocted and fabricated, thus forming the basis of firmly held (stubborn or fixated) belief systems and similar constructs of the mind which are supported and upheld by the glue (proofs) of external authority (agamah), inference (anumana) governed by the intellect, and by pratyaksha (dualistic perception and ordinary provincial awareness) which may appear true within a limited situation or context, but which if applied elsewhere serves only to bolster bias, prejudice, pride, and/or further confusion and limited dualistic false identification which most often serves to reinforce straight plane left brain thinking, but at the same time extracts us further from the simultaneously arising universal ground of being.
This is a key sutra where Patanjali makes it clear that yoga is neither a religion nor a philosophical system, It is an experiential system.(based on direct experience). It is not based on right knowledge nor wrong knowledge, rather yoga is an empirical grass roots inner experiential system based on practice (sadhana) or direct experience. This direct experience is not pratyaksha as ordinary dualistic perception, but rather a deeper kind of non-dual wisdom (prajna) beyond subject/object duality. Nirbija samadhi (as the goal of yoga) is also not based on pramana (right knowledge), inference (anumana), or philosophical speculation. Although philosophers and scholars are free to speculate on the yoga Sutras, something that they have perhaps over done, Patanjali says repeatedly that it is through practice that the inner wisdom will shine forth and that this occurs when the vrttis are dropped such as in dhyana or samadhi. Dropping pramana then is a necessary step, albeit one of the hardest, because most people have become fixated to external belief systems. They find themselves in external structures and then defend their ego fixation vehemently through argument. Indeed this is the stuff that taken to the extreme religious arrogance, bigotry, crusades, holy wars, pogroms, and jihads are made from where even the murderers deny that they are doing anything "wrong" or harmful, rather they believe that they are doing God's work as interpreted by "authorities" from their holy book.
As such this sutra is most often left ignored, left unchallenged critically, or misinterpreted by scholars, academicians, intellectuals, ideologues, religionists, and philosophers, who themselves have contributed to the plethoric morass of traditional biased written interpretations (who also do most of the translations). They are themselves addicted to pramanas and if one dialogues with them they can not imagine dropping pramana. It is unthinkable to them. Thus they most often translate pramana as "right knowledge" and deny/ignore that Patanjali considers it a vrtti (a coloring). Thus they "interpret" this particular vrtti as being some how beneficial, despite Patanjali's clear statements to the contrary.
Most any translation of the yoga sutras demonstrate how academicians and others who are frontal lobed dominated translate and interpret this key sutra. Even the very idea of valid cognition is dependent upon an object of cognition. This is not meditation (dhyana) as Patanjali describes where one has to let go of even the most subtle thought process. Reading 1.7 in other translations will let you know if the translator is a parrot, ideologue, and/or traditionalist on one hand, or on the other hand, an authentic yogi who is guided by inner wisdom and light -- by their own genuine practice and direct yogic experience. Parroting traditional authority without honest critical or creative insight indicates little yogic experience and integration which in turn creates a disservice to the earnest student as it is misleading.
"There are two kinds of knowledge to be acquired – the higher and the lower; this is what, as tradition runs, the knower's of the import of the Vedas say. Of these, the lower comprises the Rig-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. Then there is the higher (knowledge) by which is attained that Imperishable. (By the higher knowledge) the wise realize everywhere that which cannot be perceived and grasped, which is without source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, extremely subtle, and undiminishing and which is the source of all. As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation). Through knowledge Brahman increases in size. From that is born food (the Unmanifested). From food evolves Prana (Hiranyagarbha); (thence the cosmic) mind; (thence) the five elements; (thence) the worlds; (thence) the immortality that is in karmas."
Mundaka Upanishad , Translated by Swami Gambhirananda
As we are beginning to see, yoga is based on direct yogic experience that emanates from yogic practice (sadhana), not theory (valid or not). It is this sustained experientially based practice (sadhana) applied wisely, which awakens the innate wisdom. In order for that journey to bear fruit, theory, ideology, theology, and even logic must conform to the evidence -- it must be tempered by direct yogic experience, not the other way around. Pramana must take a best a back seat. For example in authentic yoga, tradition is not manmade, constructed, conceptualized, nor contrived, rather it is the evolutionary power traced back to to beginningless Source. That pulsation constitutes authentic tradition to a yogi. There is thus no way around experience this directly -- no short circuiting allowed. In contrast, modern man in general has been conditioned to be intellectually dominated -- dominated by the frontal lobe of the brain. The external locus of authority must thus be shifted, eventually being surrendered upon the altar of universal truth (direct yogic experience). Theory and the world of so called objective facts learned through dualistic conditioning must be recognized as the stagnant matrix separating the practitioner from the organic universal flux of intelligent evolutionary power where universal spirit acts as the universal being. known directly through unobstructed vision and expressed as unconditional love and freedom.
In a philosophically based system one makes the assumption that correct theory or knowledge will lead to success (the result), but that is not so when the result precludes the eventual and full abandonment of such knowledge. It is not true in an experientially (practice) based system where the knowledge leads to improving one's practice and direct experience, eventually leading the practitioner to experiencing the true nature of one's own mind which lies outside the realm of knowledge or belief. In short belief and knowledge serve to color and limit our experience of what-is=as-it-is, more than enhance it. Too often belief and views (even if they appear correct and valid) are not expansive enough to allow for "reality". In functional yoga the knowledge or information leads to an improved practice and then the practice leads to direct experience. Then there is no need for or tendency toward fixation, belief, or ideology. Rather than belief defining or limiting the yogi's experience, it is one's direct experience which directly affect one's view. Eventually one's view corresponds to the total view -- Great integrity of what-is-as-it-is in samadhi (total integration) -- the true nature of Mind.
Patanjali is saying very straightforwardly that the conditioned mind tenaciously defends and grasps onto as "right knowledge" what is politically correct; what we believe to be right, true, or good as a coloring, limitation and obscuration of Universal Reality. That is a citta-vrtti, as long as it is supported by outside authority, consensus reality of our trusted peers, scripture, or any external source which we have become dependent upon (agama); reductionist logic, inference, or reasoning methods (anumana); and ordinary mental faculties of dualistic perception (pratyaksha) where the sense organs are directed by dualistic and fragmented tendencies (see pratyhara in Pada II.54-55 and I.18, III. 14, III.36, III.49, and III.55 in particular for more).
This vrtti, pramana, like the rest of the vrtta, must cease in order for the yogic practitioner to realize the higher states of union (or samadhi). Patanjali makes a very salient point in this profound sutra; i.e., that the conditioned mind suffers and is hindered by the spin of ideology, top-down mental processes, syndromes of left brain logical bias, and theories imposed upon our moment to moment experience by the imbalances and over dominant processes of the cerebral cortex, where normal judgment and decision making processes have become relegated at the expense of true knowing or gnosis,
In short the cognitive process (albeit useful in some regards, but more than useless in dhyana or samadhi) requires an object of cognition and a cognizer, thus creating a dualistic separation from the process of consciousness itself. Cognitive based people are constantly objectifying their "reality" -- constantly placing a separate "it" from the separate observer (I), thus dualistic bias is unfortunately fixated upon. This escape from reality is really an aversion -- a pushing aside the subjective side of consciousness. Fear and the other kleshas exacerbate this imbalance. The imposition of fear and excess fixated pramana upon the rest of the neurophysiology of the living human organism creates both neuro-physiological as well as psycho-neurophysiological impairment
Although pramana may be a theory "proven" through certain manmade contrivances, one must also take into consideration the limitations of the methods of proof. This glue which often forms the "apparently" benign stagnant fortresses of fixated, opinionated, and stubborn firm belief systems, dogma, ideology, radical fundamentalism, prejudice, and prideful identifications actually is a self limiting vrtti as false identification, a wedge of separateness that separates us from the universal consciousness. Indeed pramana it is a limited manmade, artificial thought construct, bias -- a mind prison produced by preconceived notions, prejudice, and institutionalized fear. -- all of which reinforce false identification and avidya, pramana-vrtti is perhaps the most tenacious and insidious of all the vrttis, because the adherents of pramana cling helplessly upon the very instrument which is drowning them. The proofs of the theory which such people who cling upon pramana hold onto as "right belief" winds up as the justification of their own false identification (asmita-klesha) with artifice and continued methods of "Self" denial It is insidious because one will not question what they firmly believe is right , rather they will resist any such indicators to the contrary, and often very aggressively.
We all know superficial people who are walking encyclopedias of external knowledge, experts or "authorities" in various fields of philosophy, semantics, or religion, even mathematical savants and technological geniuses, but who have no self knowledge or wisdom -- who have no realization; who have not brought this knowledge into the heart.
Patanjali doesn't say that "correct" views or right knowledge are all "bad" or afflictive (klishta), only when they get in the way, obstructing the complete unobstructed view beyond belief - the complete realization of yoga in swarupa-sunyam (III.3). These vrtti (pramana very much included) given the right circumstances create kleshas (obstructions to samadhi), which in turn creates further negative karma and suffering (duhkha) such as aversion, hatred, condemnation, fear, etc). Some vrttis may be neutral in relation to being associated with afflictions (aklishta), but regardless all vrtti, must be let go of and cease in order to walk into the clear light of original deathless mind (in sat-cit-ananda).
Through practice uncomplicated, unbiased, and clear observation will reveal that it is more difficult for some one to give up their beliefs, valid theories, ideology, judgments, and prideful attachment to false identifications which have become familiar and comfortable veils and filters of reality because they are rigidified through surface evidence (pratyaksha), logic or inference (anumana), external authority (agama and smrti) or consensus reality. Anyone who has tasted meditation knows that such superficiality is a coloring (vrtti) and obscuration to the full dawning of the inner light. Pramana must be surrendered at the altar of direct experience. Rather the type of "Realization" that Patanjali is presenting is not dependent upon such superficial and external dualistic means, but rather their extinction. Sri Patanjali is saying that such methods have to be given up in order to realize citta vrtti nirodha.
Here Patanjali discusses the glue (proofs) that holds together the fixation of pramana-vrtti. Pramana, because it is assumed to be "right" knowledge" and/or is otherwise most often reinforced by the group illusion of the time, group prejudice, group pride, and temporal authority and beliefs becomes more difficult to let go of than knowledge or belief that can be proved to be wrong or perverse (viparyaya). Classically the tenacious glue of pramana (fixated belief systems, conclusions, judgments, theories, rigid mindsets, and so forth) are glued together through the three agencies of:
The World of Make Believe and Faith Based Reality
It should be obvious by now that yoga is not a self deluding system of make believe, where the process is changing one's beliefs to conform to a perfect "reality". That kind of faith based "reality" is common in many religions, political doctrine, ideology and all dogmatic fundamentalist belief systems. Many religions are based on ideology, correct belief (propaganda), conformity, memorization of the correct answers, conformity to doctrine and moral codes, and then an affirmation that such is tha "real" you/person through "acts of faith" confirming or reinforcing one's belief in their new role or rebirth.
Herein we can find any of the common hand-me-down religions, traditions, political ideologies, or any other nationalistic, racist, ethnic, provincial, chauvinistic, or bigoted system. Especially Westerners once they have been conditioned at an early age to abandon their innate power and wisdom and accept their parent's and peers belief system, they become willing victims of continued propaganda via the process of psychological transference where one belief is modified, improved, transported, incorporated, or psychologically transferred.
People lost in belief systems, "believe" that everything is based on belief, so they tend toward making their belief better in an endless world of make believe (as long as they give themselves permission, the super-ego sanctions it, it appears logical (anumana), external authority and/or peers reinforce it (agama), or it appears to be confirmed via selected facts or data.(pratyaksha). Wishful thinking, so called positive thinking, and many systems of that use affirmations that assume that Reality depends on the ordinary mind are mere systems of self deceit, conceit, and delusion. They are not at all yoga. Although it is true that yoga will change the mental patterning (citta-vrtti) it is based on its cessation (nirodha) not further modification. Upon the *cessation* of the citta-vrtti, then the yogi abides in the true nature of mind (swarupa-sunyam) in samadhi (see III.3). This is a completely uncontrived and unmodified natural state.
Such contrived make believe systems are very common. People tend to hold onto them tightly when these beliefs are challenged or confronted with conflicting data. Sometimes the conflicting data is ignored or even the messenger is shot. We will discuss this more in detail in I.9 when we discuss the limited mindset (citta-vrtti) of vikalpa, fancy, imagination, and conceptualization processes as make believe is a fancy (vikalpa) of the conditioned mind as well as a pramana, in so far it is considered by the "believer" to be a right view, and it is supported by pratyaksha, anumana, and agama. Again such is *not* the expansive view of yoga.
Following are a few examples of pramana. They can be broken down into two categories; i.e., one where the pramana is later proven to be false, but one at first thinks it to be true, and the second category is that the pramana appears to be true, but it is still limits our consciousness and spiritual experience (chit and sat).
A common example is that the world was once thought to be round because people observed (pratyaksha) that the horizon appeared to be flat, then inferring (anumana) that the earth was flat, and this was then confirmed by the church and kings (agama). Later some one came along and "proved" that the earth was round and thus people fixated on that. In reality the earth is not round but spherical and even that has many subtle "anomalies", twists and turns to it. That is the theory or picture of it still does not conform to what it really is. Not even modern scientific theory can account for the shape of the earth and its many changes, yet the earth is-as-it-is despite our many theories of it. That is-as-it-is is direct non-dual perception known when the dualistic tendencies of the mind are put to rest.
Similarly at one time in Europe it was considered to be proven that the universe revolved around the earth. Advocates used certain observations (pratyaksha), reasoning (anumana), and the church and kings (agama) to back them up. If you disagreed you ran the risk of being tortured and killed. Of course today we know that was a "mistaken view" (viparyayo), but one may ask how many mistaken views do we hold today that are generally considered pramana and how is that holding us back from vital and functional living?
Another example which is very common: Some one who has been disempowered and conditioned to be insecure, dissociated, or extracted from their intrinsic wisdom, then becomes dependent upon an external authority figure, a father, priest, pope, religion, bible, president, or other strong authority type. One becomes dependent upon such for their own self worth, position in life, identity, sense of security, meaning and purpose, etc. One develops thus a need to believe in this authority as a substitute for their own reality. Pramana thus can become a comfortable lens or filter in which to see the world, but also one's prison. Then when evidence (pratyaksha) is presented that is contradictory to this external authoritarian system (agama), the soul who has become disempowered and extracted immediately takes that as a threat to "self" (as they feel they have no alternative) and defends the agama compulsively even to a point of becoming aggressive or violent if need be. It doesn't matter if the attack is perceived as being an attack on the belief system itself or on the individual means to which it has become concluded (agama, pratyaksa, or anumana). It doesn't matter if the perceived attack upon the belief system is viewed as primarily religious, political, racial, nationalistic, ethnic, or cultural, the information (pratyaksa) itself is attacked, the other person is attacked, the other person's reasoning (anumana) is attacked, and the other persons authority (agama) is attacked. In some cases the messenger of such contradictions to one;s dearly held belief system is physically attacked and murdered as a the final solution in removing "the problem". These are common occurrences due to pramana-vrtti that effective self awareness will disclose and defuse. In order to manipulate others, exploiters first attempt to extract the victim from their inherent wisdom and thus disengage them from their critical thinking powers and ability making them dependent on "authority". Here confusion (avidya) is the root kleshic of the citta-vrtti. Then in turn the attachment (asmita-raga) to that mindfield (pramana-vrtti) becomes a source for hatred, scorn , rage, and aversion (asmita-dvesa klesha)
Another example is the club mentality. People who have compromised their own values and inner feelings are subject to being corrupted by the join the club mentality, which is none other than play our game and as a team member we will mutually support and propagate illusions, ideology, propaganda, and lies that serve the club. One becomes rewarded as a valuable part of the club --as a team player. But woe to some one who would blow the whistle, reveal the truth, disclose that the emperor is wearing no clothes, then one will be excluded, banished, and even punished (persecuted). One is threatened to conform to the dominant ideology, doctrine, or belief as gospel or become an outcast or worse. Such is not uncommon small town mentality (provincialism) often found in corrupt situations and commonly utilized to maintain control and power by putting down dissent or minorities. In institutionalized racism even the victims are coerced to think of themselves in terms of the dominant force or power structure. In that milieu free or independent thinking and honesty is strongly discouraged. Here the kleshas of greed, desire, self advantage, and fear have created the attachment to this vrtti, and as a consequence adherence to the vrtti, in turn increases the kleshas of increased asmita-dvesa (antipathy) and insecurity if not adhered to, while promising reward (asmita-raga) if upheld.
Similarly in many small towns there exists a "good old boys" mentality. This is the way "it is". Don't rock the boat and you will be rewarded. Play the game and pretend and you will be accepted. But if you speak up, tell the truth, or reveal the lie there will be enacted serious consequences - punishment. Hence adherence (raga-klesha) to those vrttis obviously produce more asmita-dvesa (kleshas of associated with antipathy or aversion).
Likewise the same thing taken on a larger scale is the totalitarian state. Democracy presupposes that people are capable of thinking things out for themselves and hence capable of making a functional decision. Such is a threat to exploiters -- those who would capitalize on one's stupidity, loyalty, and enslavement. Authoritarian states,, tyrants, and totalitarian regimes use such tactics as "conform", tow the line, obey, be loyal or suffer. Obey and be rewarded, disobey and be killed or punished. In that environment fear and punishment rule i.e., terror. The more terrorized people are the more they will be persuaded to conform to the sate which promises to protect them as long as it commands their loyalty. One key tactic is to strip the slave of their own sense of inner authority, sense of innate wisdom, self confidence, or ability for critical and creative thought. Once that is achieved, then obedience to the ruling authority remains unquestioned.
"They must find it difficult... those who have taken authority as truth, rather than truth as authority.”
Gerald Massey
A young Palestinian boy observes that an Israeli bomb and soldiers have killed one's mother, brother, sister, and father. That Israelis are occupying his town and beat, arrest, and order around his few remaining friends creating fear and poverty. Through inference, he sees Israelis as the enemy. His religious authorities and town mayor validates this conclusion; i.e., all Israelis are evil and it is his sacred duty to eradicate them. Thus it becomes a proven theory. His hatred and anger (kleshas) toward the Israelis thus reinforced, he decides to be a terrorist killing Israelis and those who support their evil ways.
Likewise an Israeli child grows up in an orphanage because his family was killed by an Arab suicide bomber. He is told by those that he accepts as authority that Moslem Arabs hate Jews. His own experience appears to validate that conclusion. hence he concludes that the Arab Moslems are a threat which must be eradicated. Here both in the preceding example and this, belief pramana-vrtti as proven conclusions lead to more suffering, Which one is right?
Another example, in Gujarat India, there has just been a murderous riot. One's entire family and village has been murdered. You observed it and saw the perpetuators (pratyaksha). Through inference (anumana) it deduced to be Moslems and the tribal chieftain arrives and declares that all Moslems are our enemies. Out of attachment, fear, and hatred (dvesa klesha) a belief is validated (pramana) that all Moslems must be killed in order to feel safe and survive. One's relatives, peers, and leaders confirm that belief. Hence mob hysteria is fed from a proven theory (proven by means pratyaksha, anumana, and agama).
One can go on with a myriad examples of false generalities, stereotyping errors, and false conclusions based on limited observation, inference, and validation which are mistaken. Are the above pramana or viparyaya? The problem is simple, i.e., that people become indoctrinated with belief systems which they no longer question., but rather take the belief to be true and thus their reality is colored (citta-vrtti) by the belief system which acts as a serious filter/bias. or tint. What is necessary then is self awareness and critical thought, Nothing beats knowing our own mind and how it works. The ability, confidence, and desire to question the BS, and then decide for oneself. This is done through opening up one's own inner wisdom (discriminating awareness) or viveka which we will learn much more about in Pada II. The more discriminating wisdom that one has developed, the less they are fooled or distracted in life and the more they are informed by the heart -- the intrinsic wisdom. Hence this is a two way street; i.e., the more one wakes up the clearer they see the intrinsic wisdom (purusa) in all. The more they see the intrinsic awareness (purusa) in all. the more they wake up.
So this fits the category where the pramana is not necessarily false, but are still severely limiting and afflictive -- still producing fractual modifications of the citta. It is not only that relative observation through the sense organs can be faulty, that logic can be faulty, but also what authority is absolutely trustworthy except the Sat Guru? According to Patanjali there is no external teacher separate from the innate teacher, the teacher of the most ancient teachers (isvara as purvesham). Even a theory which actually corresponds to the Truth, if not derived from direct experience too often may prevent such. For example:
"I am not the body". True statement? It is stated in the negative and thus can create limitation. In one sense we are not just the body, the ego, or separate from the all, but who in truth am I 9the true seeker asks)? If the "I" atman is one with Brahman, then it is all inclusive and not separate (according to a certain school of advaita), thus it includes the body (there being no place where Brahman is not). One can use observation, inference, and authority to validate neti, neti (not I, not I), but this is not the same as experiencing its truth. One may be filled with pride that one has this knowledge, but it is merely pramana, it did not come from direct experience. The above is very similar to the Buddhist negative pramana of proving that there is no independent self. After all where does the ego abide? But pramana based on observation, inference, and external validation should never substitute for the spiritual experience itself which is a more widespread mistake of academicians, fundamentalists, philosophers, and intellectuals than they might presume.
One could go even further by categorizing pramana as to being positive or negative, religious or scientific, partial and contingent, or true and objective, but its common limitation to a yogi is that pramana is both fractualizing and spiritually dysfunctional as it blocks the natural flow of citta -- it holds us back in practice. The larger spiritual knowledge beyond the vrttis is not dependent upon the processes of mere observation, rational inference, and external validation. Take it or leave it, but don't stop there. Pramana is not labeled a vrtti only because the processes of observation, inference, authority, and validation may be limited or faulty, but rather pramana is a very limited and fractional dualistic veil in which the common man peers out into the world with a " spin" on life. It colors the world and reinforces bias (avidya) and bondage preventing us from going further into true spiritual experience, awakening, and liberation (avidya being the major klesha).
Sri Patanjali is really making a profound point here in categorizing pramana as a vrtti precisely because of the common fixation of most of the religious "authorities" and bigots of his day. As such this kind of fundamental questioning forms the basis of heresy. Patanjali is profoundly telling us that yoga sadhana is a search for truth -- where theory and belief are derived from our own direct experience. For this fundamentally spiritual search to be successful it is necessary to first admit our ignorance by saying that we do not know. Secondly yoga sadhana demands that we do not adopt nor hide behind some one else's system, no matter how politically correct it appears, but rather we must find the truth within. Adopting an objectified world based on agama and anumana spells death to the authentic spiritual pursuit. There exists no dark soul of the night for those who have given up their attachment to separateness.
Patanjali repeats this again in I,49:
Sutra I. 49 Shrutanumana-prajnabhyam anya-vishaya visesa-arthatvat
This innate intuitive wisdom (prajnabhyam) must be differentiated (anya) from the mere objective forms of knowledge based on anumana (inference, deduction, logic) and shruti (scriptures, belief, faith, external or objective authoritative sources of knowledge) [no matter how "seemingly" authoritative], which is always less reliable and more coarse than this very special (visaya) intrinsic wisdom (prajnabhyam) which in turn stems from direct truth bearing wisdom (rtam-bhara), which is based on inner direct spiritual experience and knowledge gleaned from practice.
Yes, any orthodoxy, tyrant, or totalitarian order will tell us that pramana is necessary, valid cognitions, proven theories, belief systems, religion, and ethics keeps us from going too far astray. "It keeps us out of trouble", they say, but Patanjali is saying that it also separates us from genuine spiritual sadhana and the source of our true intrinsic authority. As such it is the cause of spiritual affliction (klesha). Patanjali is not attacking the "other" philosophical systems, but rather he says that those who adhere to fixed beliefs or simply belief systems (BS) in general that are not based on direct experience will maintain spiritual stagnation. Thus they can not reach the direct experience of universal consciousness -- of All Our Relations.
On the other hand, yoga sadhana such as advocated in Sadhana Pada (Chapter 2) and in particular, meditation, takes us considerably further beyond the limitations of fixations on any belief systems (pramana) based on dualistic perceptions (pratyaksha), authoritative testimony from books or authority figures (agama), and logical or intellectual methods (anumana). So in sutra I -12, Patanjali says not to get caught up with any vrttis, because they reinforce the vrtti of pramana. Especially not those things (such as agama, anumana, and pratyaksha) that uphold the vrtti of pramana, because in the authentic yoga that is being taught here, that is not where liberation or samadhi comes from, rather they hold one back. Those methods may be helpful for studying engineering, mathematics, law, mechanics, or construction, but they should be put aside (vairagya) when practicing yoga -- especially so when applied to the main method, the practice of meditation.
The point is that the theory is not the experience, while rigid theories (even though not erroneous) too often precludes it because it is severely "limited". Granted a good theory may lead us eventually to the experience (and the experience may even prove that the theory was correct), but in truth the reductionist objectification process which is pramana, must in either case cease altogether if we are to get to the universal boundless Mind which is the true nature of Mind. Pramana is like a theory, principle, or "derived" law while agama, anumana, and pratyaksha are its apparent operators of proof; but Patanjali says that as such this will reinforce the vrtti. In other words walking around with such constructs in the mind (mindsets), we superimpose artificially a very severe limitation upon the potential and very profound/sacred innate depth of our experience, i.e., Reality-As-It-Is -- or swarupa. This filter, matrix, or veil serves as an obstruction, which yoga meditation is designed to utterly destroy. When this dissonance between consciousness and beingness (between sattva and purusha) is destroyed the underlying profound non-dual transpersonal and trans-conceptional REALITY is revealed.
The "view" through belief systems or faith based systems is severely fettered. It will not let "reality-as-it-is shine through in most cases. "View" must correspond to how things are-as-they-are, not the other way around. When we are afflicted by pramana we all filter reality through the matrix of our beliefs -- we see and find what we are looking for or which we can identify, while too often leaving behind 99% of "the rest" -- the unexpected.
Thus in the end of Pada III in Sutra 55, Patanjali says: III. 55 sattva-purushayoh shuddhi-samye kaivalyam. Translated: "By perfectly balancing (samye) pure beingness (sattva) with pure undifferentiated universal consciousness (purusha) the obstructions are removed (shuddhi) thus disclosing and opening the gate to kaivalyam (absolute liberation)."
Pramana as a surrogate or adopted belief system, ideology, mindset, or "ism" may be difficult to let go of, especially so when we have not been brought up to do our own critical/creative thinking and true self inquiry; but rather to become dependent upon the "boss", master, experts, or consensus external prejudice of our culture or times (so called "reality"). This is where the limitations of dogma and ideology become rigidified as well. This is another good reason to drop it, because real yoga can not be achieved in such a sorry state. This is also the defect of religion, where it demands conformity to behavior, but fails to provide revelation. In fact the dogma compensates for authentic experience and most precludes such. Rather, genuine spiritual discipline is based on providing direct communion. Thus Patanjali quite clearly says that pramana, that which are dependent upon the proofs of pratyaksha (observation), anumana (inference), and agama (authority), may be at best neutral in some situations, but for a yogi whose intention is to realize the Truth in samadhi, all vrtti must be dropped.
It should be mentioned that some advanced spiritual souls may want to point out another kind of belief or world view (which some may call a pramana, but it is not so defined by Patanjali) which is not a theory, judgment, or conclusion based upon observation (pratyaksha), anumana (inference), and agama (external authoritative sources), but rather which is derived from direct yogic experience. Then would that be the kind of pramana which Patanjali calls a vrtti? No, Patanjali is defining pramana in his own way (as a proven theory based upon agama, anumana, and pratyaksha), If however our view of reality and "self" is informed by our direct yogic experience, that understanding is taught by the intrinsic seed source residing -- the omniscient Source as a direct experience of the Great Continuum, then that is by definition not pramana-vrtti according to Patanjali.
Ordinary people limit their experiences, sometimes quite severely because of limited belief systems. In the past accepted authoritative beliefs like: "the world is flat, the sun rotates around the earth, such and such is impossible, and so forth held people back". Likewise today many conventional beliefs supported by apparent observation, inference, and authority severely constrict people back (on and off the meditation cushion). This limitation is due to the imposition of beliefs (right or wrong) upon present experience so that we do not allow ourselves to experience anything outside the box (except in dream or fantasy). The opposite way to go is to have our experiences inform the neo-cortex (where the conceptual functions reside) as to what is going on instead of the neo-cortex dictating to the neurology what is real and what is not. If our experiences can actually feed the entire nervous system as a whole -- without distortion, resistance, or conditioned interpretation born from the imprints and adaptation of childhood games, fear of punishment, desire, ego, pride, jealousy -- in short the kleshas, then a greater sense of inter-connectedness is experienced, greater wholistic function, health and creative expression is realized. This in turn sparkles over into a deeper kind of direct profound experience -- a deepening of the ordinary modality of sense perception or mind perception to a synchrony of both inner and outer worlds -- the inner and outer ecology pulsate as one -- experience and consciousness --heaven and earth -- are merged. It is this profound inner non-dual transpersonal interconnection which then informs, leads the mind, and shapes the view, not ordinary perception, logic, or the testimony of others.
When we acknowledge and honor our deepest heart/core spiritual experiences as our guide in everyday life and are open to this in All Our Relations, then we have no need of the dictates, referents, or external guideposts of beliefs that are born from books, authority, the process of ideation, conceptional fabrication, rational constructs, or ordinary dualistic methods of perception for we have gained insight.
Now the above statements may sound bizarre to the beginner, but it is the common language for practiced meditators, which is the main practice in the Yoga Sutras. Also scientific research has also shown through experiments run with experienced/practicing meditators that the conceptual tendencies of the frontal cortex (in its function of mental fabrication and rationalizing) is greatly reduced, ceases, rests, or is stilled measurably. Meditation may or may not be the common man's game, but it is designed to provide this fruit should one decide to eat from the tree. That is why I recommend Patanjali's "Yoga Sutras".
In this non-dual "reality" which is not constructed by man, but exists by itself from the very beginning then -- this profound or sacred non-dual state, then even the process of feeling other people's grief or simply -- of being empathic, is also not being inter-connected with all beings and all things -- with the grand integrity of everything, but rather it is a fixation on one event or person at the sacrifice of everything else.
Common examples will reveal the common plight of those afflicted by pramana and why it is so insidious. One may gather "right knowledge" and facts and has even been taught how to organize these facts "correctly", so that for instance, one may believe that God is omnipresent, Eternal, Pure Love, and other similar details that may be true in one sense, but still one is not closer to realization really. Unfortunately, here we have even taken a step backwards if our acquired external knowledge creates pride, delusion, false identification, and even greater over-objectification and alienation, which is often the case. Such beliefs are based simply on facts and logic, not the experience. It is rather an objective theory, not the experiential truth or realization. Part of the spiritual malaise is that mankind (especially in the West has already become over objectified -- lost in mental theories, abstraction, and mental processes (vrtti) which have not been reconciled with his everyday experience, but rather tend on the most part to preclude or diminish subjective experience. This is not the way to experience direct spiritual truth.
It does not matter much if these theories coincide with the way things "really are" or on the other hand if they are a miscalculation (viparyaya), dream, hallucination, etc., because one still remains separate and estranged from experiencing Reality directly if we become rigidified around it -- unable to let it go, so that we can experience the universal reality which awaits us HERE. One can try to put all these facts and beliefs in one's pocket or computer or even learn to memorize them and recite them at will, but that is not the enlightenment that authentic yoga aims toward. The bigger danger here, is that such walking encyclopedias of politically correct belief systems (BS) too often confuse their external knowledge from spiritual wisdom and thus self perpetuate their own spiritual stagnation unknowingly. Rather it is far more expedient to skip this neurotic behavior from the start as Patanjali recommends, emphasizing the value of developing direct experience through yogic practice, revealing the inner wisdom, or innate buddha nature. This is why yogis always say, that yoga is neither a philosophy nor a religion. It is not based on theory, on books, nor words, but on direct experience through yoga sadhana.
In practice, we may find ourselves ignorant and not knowing. It is far better to humbly acknowledge our ignorance and thus humbly say to ourselves that we do not know, than to act in acts of defensive/offensive denial and justification. By saying that we do not know in humility, we bequeath upon ourselves the ability to learn and become expanded. This way we seek out the truth and reinforce our passion for self understanding. It would be counter-productive to instead to adopt some one else's belief system (BS), no matter how authoritative (agama), logical (anumana), or seemingly objective (pratyaksha). Rather it is this very humble search of the true seeker who is not afraid to say that "I do not know" -- who is not satisfied with patented answers, that serves as the flame that rekindles the eternal and authentic spiritual fire within.
Another practical example which is relevant to our daily sadhana occurs where one has acquired special or expert relative/dualistic temporal "knowledge" that holds true (as real) in a limited sense -- only conditionally (true for a given place, time, or special condition), but which holds one back from Universal Gnosis. Such relative fixation especially can create stagnation, blockage, and disturbances in our meditation practice unless it is identified and let go of. For instance, it may be true in a relative sense that the body is sitting is a room meditating and that one is witnessing one's body sitting thusly, but if one holds onto this belief held together by ordinary perception of a separate self perceiving apparently separate sense objects (pratyaksha), one will miss the universal reality of one residing in all places, at all times, with form and beyond form -- one will continue to miss nirbij-samadhi. Here the real yogi must constantly attempt to place oneself within the overall context of yoga (continuity) -- in unity with the Great Continuum where all is in creative flux when the practitioner aligns, abides in and is in unity with the core/heart center (hridayam). This is antarika (from the bottom of our heart) sadhana and as such it destroys the vrtti.
All vrtti then must enter into stillness, become nullified, suspended, and cease because they have the potential to produce further hindrances (kleshas) for yogis - further obscuring the field of consciousness. This is at first to be practiced in dhyana (meditation practice) which proves Patanjali correct from our own experience. The practicing yogi must go beyond ordinary pramana to Direct Inner Non-Dual Experience -- to awaken the inborn self effulgent intelligence within (Rtambhara -- see Sutra 48). Later on in the sutras Patanjali elaborates the methods of yoga that destroy the vrttis by destroying ignorance (avidya) itself, but this can not be accomplished without giving up pramana in practice. It is this basic ignorance which obstructs our essential self nature -- our self existing innate natural wholeness called swarupa. For a true yogi, any "view" which is not universal, eventually must be surrendered into the fire of yoga -- all limited views based on time and place must be thoroughly challenged, melted down, purified, disengaged from, and surrendered -- this is the deeper meaning of which the authentic practice of vairagya, isvara pranidhana, tapas, and swadhyaya reveals by itself (through practice).
Now this is easier in meditation but the problem is how do we extend that to all our relationships? If you are working, driving an automobile, engaged in complex mathematical calculations, or running dangerous machinery you have to depend on your senses, reasoning, trusted indicators of course. Even then though we can maintain as much awareness/communion with transconceptional consciousness as possible as use it as a guide, but such "demanding' everyday circumstances tend to draw our energy and awareness outward and dissipate it. Living in retreat and/or in nature it more easy to see the one in the many, to live in a non-dual state where dualistic perception, reasoning, and agama are irrelevant -- where sacred presence is immanent. Thus in yoga we try to continue to extend that non-dual realization (samadhi) into All Our Relations all the time.
Eventually we can throw out all of that "philosophy" thing, all of good and evil, all of belief systems, dogmatic faith, ideology, the imposition of a straight plane rigidity upon the innate creative healing and beauty way of life, once we have realized to some degree the living reality of the organic world as being a reflection of the creator once we see its true nature and how it is an obstruction.
But no, a beginner usually can not effectively throw out all structure before they establish a trusted or firm grounding in some true clarity of the nature of the unconditioned mind (IM), but we can practice at least in meditation letting these structures go (vairagya) while seeing what comes up. This doesn't mean that we are losing anything, but rather we may be gaining something by creating space, just as one clears out old junk from the shelves, then something new that has more functionality may fit there. This suspension of belief is the same as to entertain asking for guidance -- surrendering to isvara. That is part of the practice.
If we are playing a game or buy into some common rules, then within that framework there exists at least a temporary or conditional belief system that has concluded a right and wrong or good/bad, but if two people are of a different religion or value system, how would anyone be able to conclude good or bad or right or wrong. I already said this before in this thread, but again, only if one presumes a universal ethic or principle acceptable to all (such does not exist) -- only then, it would be useful to use the words "good" or "bad", so I avoid it as I have found these merely statements that affirm personal like or dislike, preference or aversion, desire or fear, and the like. that for example is a way one could approach ethics as a philosophical system.
This is not just another way of saying that good/right and bad/wrong exist, but that I chose different words in order to avoid relative confusion. Well, yes it is by all means necessary to use different words, because good/bad and right/wrong depend on the game -- they are culturally or religiously conditioned/determined -- they are artificial results (the works of man) unless we assume the imposition of a universal ethic or principle. Actually I do believe that Reality has such universal principles, but it can't be translated in terms of good and bad. Secondarily not everyone is ready to intimately see and live in such a Reality (yet) so such principles can not be universally accepted and described as even being desirable by all let alone "good". But even beyond desirable and undesirable, that is where the Reality of "what-is-as-it-is" (swarupa) the Reality of I-AM is found without being filtered by preference or preconception. That is not a neutral existential reality, but rather a profound non-dual transpersonal sacred communion with everything, everywhere, and all the time. To talk "about it" (philosophize) extracts us from it. At this stage of my experience this is the culmination of yoga for me. Here one even goes beyond dislike/like (aversion and attraction) -- all attachment is dissolved in the living presence of the Great Integrity in which we are.
Nothing is "wrong" or "bad" about the world as it is, it is only people bitching and complaining or stating their preferences, their needs, cravings, and sense of separation really. First there was inseparable unity, but then came the rend, rift, separation, estrangement, spiritual self alienation of ego. That illusion/delusion has become institutionalized by a conspiracy of men's forces aligned with the matrix of ignorance -- programming. manipulating, and exploiting future generations of man to provide for their neurotic security, comfort, and self gratification. The Reality is that such alienated men will never find fulfillment unless they re-enter the living community -- the whole and find their place as one -- acknowledging their place in the over all context of the inseparable inter-connectedness of the web of life. The good news is that this Reality is always accessible and by its originaless nature inseparable, because the very fabric of the matrix is illusory -- an artificial game .
So Patanjali and Buddha give us practices to transform illusion, ignorance, estrangement, and suffering into realization. It is instructive that Patanjali not once uses the words good or bad and his system of yama/niyama is not at all meant to be a system of ethics or moral laws as so defined in the Western context. The latter system of ethics is simply another way of manipulating and intimidating people.
The Blight of Dogma, Ideology, Belief Systems, Radical Fundamentalism, which are based on valid cognition, but not on non-dual insight.
In a parallel way, if we look at any belief system we see a structure or way of ordering the world. This structure is always based on principles (conscious or not). There is a cause and effect relationship formed in such "beliefs" about reality. These structures or beliefs obey certain inter-relationship rules. Many people have tried to map such out in many systems. For example, Science of Mind, theology, religion in general, cognitive science (or biology in general), psychology, phenomenology (Hegel), philosophy in general, physics, metaphysics, astrology, etc. These are all ways of viewing or seeing which have their own laws or theories of inter-relationships/connect-ability.
Now when these "beliefs" actually conform to the way it really is to a point synergistic synergy is experienced -- wow it all becomes clear and things work! Eureka! Here great inventions are discovered/expressed rather than contrived. This is similar to how Einstein described his own discovery. However all the above are recognized as limited as they offer some doorways into discrete specificity expressions of the whole, but still does it connect us with the whole itself more completely? Not that there exists anything "wrong" or "bad" about the specific expression, or that even one must limit the whole by expressing it (which is not what I am saying), but rather the natural uncontrived reality contains in its completeness an inherent order that can not be contained by man's intellect alone (as the intellect depends on words or other symbols). It can not be contained within the brain or nervous system, yet at the same time each and every cell can resonate in harmony attuned with that all inclusive Infinite Universal Integrity.
That Reality is beyond belief. It has its own innate order and laws which obviate the need for manmade structure and artificial systems of thought -- which eliminates neurotic need entirely. I think we agree on this.
This unfabricated "REALITY" is the profound "as-it-is-as-it-is" goal of yoga meditation, according to Patanjali. Patanjali does not define meditation as any technique, any doing, any objective practice rather he defines it as its absence. He defines the practices of mere techniques as preparatory to meditation proper in order to help create the stable stage of meditation where ordinary thought processes (the monkey mind) ceases. So Patanjali's definition of meditation is defined as the process of dropping all thought constructs, objectifications, beliefs, as well as techniques unless we define this cessation/dropping of techniques as a technique itself. So then in the end this is the last technique to drop, before samadhi self arises. (as David indicates as the true nature of Mind or the Natural Mind itself (unconstructed from the beginning). This type of meditation is experienced as an emptying process of all these spinning mental processes (called vrtti) which were produced and held together by the kleshas, karma, vasana, and samskara. Then when this spinning is stilled, the mind contents emptied, even beyond the most subtle objects or processes of individual thoughts, then we are allowed to merge in alignment/attunement to that which is profoundly and innately present -- ineffable and unlimited. That is what he calls nirvicara samadhi. In meditation we get glimpses of that. When the mind starts to spin again and fill up, then we empty. Then we taste nirvicara samadhi again. Eventually through repeated practice, it becomes longer lasting and integrated better. For some it becomes permanent samadhi (nirbija samadhi). So in Patanjali's meditation practice (called dhyana) there is no doingness or technique, rather the goal is the letting go of doingness and technique itself -- emptiness, non-doingness, or boundless big openness is experienced.
Being open to THAT -- that inseparable inter-connectedness that permeates all and everything which we allow to pierce through our close minded veil when concepts and beliefs are suspended in meditation. That BIGGER order of things -- the Logos, Dharma, Inherent Natural Mind -- call it what you will -- when we are so connected -- we are filled and don't need the crutch of belief systems. Meditation is a great practice, but the meditative experiences are to be gradually integrated into daily life, just like the lessons or experiences learned from asana, pranayama, contemplation, visualization, chanting, art, music, etc.
In fact pramana is vrtti for many reasons. Through dualistic subject/object duality in the process of perception of an object, the apprehension process of the mind in which the sense data is being placed (called pratyaya) and then processed is inherently dualistic. It may have value outside (it is first . The inference process itself which in inherently limited (being a mere faint reflection of the Intelligent Source (Param purusha) as well as dependence upon any external validating authority -- all are inherently flawed.
Man falls back to the beliefs and conceptual mental constructs only when there is an absence of divine Grace or Divine order, like why Adam and Eve had to cover themselves after being kicked out of the God's Garden, albeit that is a story with parallel/multi-dimensional meanings. So in saying that in my experience there does exists a divine order, cosmic laws and principles, does not say that I feel it is contrived by man, nor that man can fully comprehend it in his conceptual mind or belief systems, but rather man can only experience it fully when he opens to it fully without any pre-conceptions and especially after dropping belief systems which create abstraction/extraction from "IT". Here one simply aligns with it, abides in harmony with it as an integral part of it (to borrow a phrase from Erich as a wave on the ocean). If we are really there (centered and aligned with it, then there is no other need to fabricate, no fear, no desire, no anger, rather an ecstatic love rules.
So maybe we can distinguish between three types of belief systems, only the last one being no belief system at all. The first are the common types based on dualistic experience and ordinary perception (pratyaksha), conceptual and rational thought (anumana), and/or authoritative witnessing and testimony (agama). This creates a top down neuro-physiological conditioning imposed by the frontal cortex upon our psycho-neurophysiology and hence limits our experiences according to the limitations that belong to such beliefs.
Belief systems thus can be broken down into three broad categories.
A) experiences that totally dominated by the belief system so that new experiences and information which does not conform to one's firmly held belief system are discarded and or ignored -- they do not compute. This is the common situation of arrogant, closed minded, bigoted, prejudiced. dogmatic, stubborn, ideological, or fundamentalist people.
B) experiences are allowed to inform the belief system, they are taken into consideration and are capable of expanding one's vision of realty. But these are still limited, because the nature of the experiences are based on mistake of dualism (separation from all things) rather than one's intimate inter-connection. Thus although the belief system and one's experiences is a two way street, such still severely limits our "reality" and experience. This is the experience of the true scientist, true searcher, or beginner's mind of open-minded people.
A second mindset type uses their spiritual non-dual experiences to inform their belief system. here the belief system still kicks in, but it is both informed and allows for the non-dual and sacred more-so in everyday life, switching back and forth to various degrees.
One could assert then that most of what is called pramana does not differ from what Patanjali calls in the next sutra, false, wrong, corrupted, perverse, or fragmented beliefs (viparyayo) which are mistaken and confused, because any belief based on dualistic cognitive functions are an error in judgment which upholds ignorance -- the illusion of separateness and is hence confused. Only in type two does the "theory" of what-is actually start to conform with the "Reality" of it. Only in part two does the imposition of self limiting theory start to loosen up and allow for more authentic and sacred experiences.
In the third type then the conditioning/programming by our past dualistic experiences cease as the unconditioned natural state of Mind dawns. Here yoga practice and especially meditation is a powerful deprogramming tool; then we rest in the natural mind (swarupa).
Yes, to experience number three it requires some trust or courage, but not blind faith. Rather asking for guidance is trusting in the sacred enough to seek it out in All Our Relations settling for nothing less. If we can not find the sacred, at least we are conscious of its absence, so that we are able to continue the search/practice. Now if THAT relationship is not functioning (is ignored), if it is not present, when we can't find the great breath, or our practice (sadhana) isn't working, only then, does one desire a need for belief systems such as in #2 or #1 to compensate for that rend from Reality-As-It-Is.
See the essay "Yoga Sutras Made Accessible" for more on the institutionalization of self gratuitous intellectual provincialism, self indulgent, and stubborn fixed beliefs which fixate traditional values and prejudice that have become dominant within the established order and tradition of Indian (status quo) academia. Such a rigid institutionalization of "right" and "wrong" severely stifles creative thought, fending off its detractors utilizing defensive/offensive modalities of self denial which ultimately is spiritually corrupt.
The only "right knowledge" which is worth anything (according to Patanjali) is not ordinary beliefs (based on observation (pratyaksha), anumana (inference), and agama (authority), but rather direct Gnosis/Jnana based on yogic experience. That that type of right knowledge is not pramana but prajna *insight) which goes beyond dualistic knowledge (Samprajnata) as we will see later. Prajna (non-dual wisdom) is is the result of authentic yoga practice (sadhana) produced through direct spiritual experience, where sattva and purusha are united -- where the vrtti are eliminated. This "prajna (gnosis) is not be confused with pramana. Prajna has to be coincident with direct yogic experience (not held together through agama, anumana, smrti, nor pratyaksha). That non-dual knowledge (gnosis) that is gained through authentic yoga is thus based on an experiential unity (samadhi), not separateness -- it is not learned through simple memorization, obedience, conformity, or jumping through hoops; but rather it is the non-dualistic Gnosis (Jnanam) of being inextricably united with the holographic Universal Transpersonal Non-Dual All Pervading Infinite Self -- the experience of not being a separate self (swarupa-sunyam). This is what separates yoga from philosophy and religion. It is thus authentic knowledge of the Heart of Hearts (Hridayam), which is thus the authentic goal of yoga, and as such it is not pramana. See for example Sutras I-47, 48, and 49.
Just to add disbelief, cynicism, atheism, and nihilism (belief in nothing) are also beliefs (pramana). What is as-it-is (swarupa) without putting any bias or spin on to it, is quite a profound realization . That is yoga.
Some people say that Patanjali contradicts himself here, after all he wrote the "Yoga Sutras". Yes, he wrote them down, but not as a belief system to follow. Rather he added this wisdom for a very important reason; i.e., that it should not replace one's inner way of knowing, but rather bring forth the inner wisdom/teacher, so that one comes face to face with the eternal teacher -- teacher of the most ancient teachers (isvara as purvesham). Sri Patanjali repeatedly says that through yoga practice we develop direct experience leading to samadhi -- yoga being a process oriented tool, his book a laboratory guide book or manual to the intrinsic guide within, an aide toward perfecting the inner realization of the yogic process. Thus the Yoga Sutras are not meant to be scripture nor an authoritative work from an outside authority, but rather a lab book or user guide offered by one who has well traveled the path of yoga before us, compassionately pointing out some things to look for on one hand, and on the other hand, the potential dead end roads. Instead of selling us the map, the map is only temporarily borrowed, being meant to take us into the territory of direct experience. It is that direct experience of God, truth, or Reality (call her by any name you chose) that is the goal of authentic yoga. As such this direct numinous experience should be the goal of any spiritual discipline as well as religion. Any manmade system that substitutes compensatory or symbolic representation for this direct experience is at best a distraction. The latter adds to man's confusion and institutionalizes man's spiritual alienation.
Worshipping Patanjali would also be an oxymoron, as that would only reinforce the spiritual estrangement and alienation that yoga intends to heal and put back together. The Yoga Sutras is thus a tool to cut through belief systems, to cut through books, words, religion, superstition, ritual, ceremony, past concepts, and symbolic forms of worship to the real thing -- the universal inner teacher/teachings which remove the veil of illusion.
"The head (sahasrara) is the ocean of delight,
The seat of bliss,
The thousand-petalled lotus,
The seat of liberation.
Knowledge of this is not found in books --
It is inherent in the brain!Books are made up of parts
But the knowledge that shines in the head is
One undivided whole.
A book has many chapters,
But this knowledge has only one.
Books are for those not established
In this knowledge.
For the person with realization,
Knowledge is stable, eternal, and indivisible.A person is born with a brain -- not a book!
At the moment of death, there is no book.
Only in between do you take up a book.Swami Nityananda, translated by M.U. Harengdi
Similarly
"When the heart is full, tongue is silent; when the mind is still, intuition functions; when the passions are quelled, devotion dawns; when the senses are controlled, soul force is obtained; when the intellect is silent God speaks; when the 'I' dies, 'He' shines as Radiant Reality"
Swami Sivananda
Human beings are born naked and die naked. In fact the clothes that they wear inbetween are superficial. So too, we are born with a living eternal book and die with a living eternal book, while life for a yogi is dedicated to reading that book of universal language and thus acting in harmonious consequence. The living law acts throughout eternity and is imperishable, but it is not written in words or manmade language. That act of ignoring this ever-present book has created an extractive mindset that has become chronically reified in terms of the citta-vrtti being obsessed with external books, laws, authorities, and directions. That can be called neuroses by doctors, but the yogi calls it the samsaric mindset which is to become overturned through authentic yoga practices.
Sutra 8 Viparyayo mithya-jnanam a-tad-rupa-pratishtham
False beliefs, wrong theories, or perverse cognition (viparyaya) occurs when the basis of the cognition (pratistham) has corrupted the process of establishing the cognition (mithya-jnanam), where contexts become confused (a-tad-rupa-pratistham).
Viparyayah: False, perverse, corrupt. Viparyayah are the result of a corrupted cognition process leading to misconceptions, error, false views, perverse or corrupted beliefs, based on erroneous knowledge, facts, incorrect data, confused reasoning, or faulty cognitive ability; misapprehension.
mithya: false; untrue, incorrect, illusory; based on myth.
jnanam: understanding; knowledge;
mithyajnanam: illusory or false knowledge, false views.
atad: not that: misapprehension
rupa: form; shape; appearance.
atadrupa: not in its own form; perverted/corrupted. mistaken.
pratistham (prathistha): occupying; abiding; standing strong. To turn back or to manifest the opposite. Placing the mind, energy, and intention in a steady and firm oppositional state; firmly established, base, free from opposing or disturbing influences; unshakeable; to stand strong, unshakeable.
Commentary: Here false identifications and mistakes of perception as well as the confused processes of inference are also faulty. Such lead the mindfield to misconceived perceptions creating wrong conclusions, theories, views, and beliefs thus coloring the mind (citta-vrtti) because they are based on a lack of clear perception (atad jnanam) and/or an overall inaccurate context in which to ascribe true meaning to events - such as the common fragmented and dualistic context of seeing things in separate pieces or disparate/fragmented sequences. Here the modern idiom, "garbage in, garbage out" bears a similar message. No remedies are offered yet, rather Sri Patanjali is simply listing the five main categories of citta-vrtti (viparyaya being one).
Many examples abound. From a yogic viewpoints the most obvious is cynicism, nihilism, and dualistic views (something Sri Patanjali comments about at length in regards to the delusional egoic mind (asmita) and specifically to false identification (samyoga) found in chapter 2 (Sadhana Pada).
As a process in a perceptual sense, the observer's faulty vision is blurred and sees an object faintly at twilight which looks like a tiger to a mind already biased toward the klesha of fear. That is an clear example of mithya-jnanam atad rupa-pratistha. Combined with one's faulty vision, one believes/concludes that a tiger is there, but later one finds out it was only a large cat. Is it the "mind's bias that has created the wrong conclusion or the fault of the eyes? We can call this an error of perception due to lack of light, but really it is an error due to a combination of events both mental reasoning as well as physical misperception. The causes may matter in terms of making a correction, but here again we are simply identifying the common citta-vrtti of viparyayo. Later Sri Patanjali suggest practices to free the process of citta-vrtti wherein the yogin rests (pratistha) in their true form (swarupa).
In another simple example, one may hear a sound of an engine and conclude/believe that it is a lion and run away. That is a result of a faulty "interpretation" of the sound --a mistake in the computational function (anumana). Both are viparyaya (false beliefs or wrong views). But in a spiritual sense any conclusion or belief based on separation or duality that one is separate from All Our Relations is a false view.That is ignorance based on a false assumption/belief. Ignorance is based on falsehood -- false beliefs/views and assumptions, the foremost one is asmita (the egoic mindset which is the basis of dualistic thought.
The problem thus is compounded where the average person confuses false views as real, true, correct, right, or true views/beliefs. The firm conviction/conclusion that it is true when it is actually illusory, makes it much more difficult to become released. Hence pramana are often more seductive than viparyaya in relationship to yogic liberation. Even though in a physical sense a belief appears to be confirmed through the ordinary channels of pratyaksha (dualistic or ordinary perception), anumana (inference), and agama (external authority) unless it is informed by direct non-dual spiritual insight (experience) wrought through practice, it tends to uphold a tenacity toward the fragmented limited view, rather than the view that includes the sacred whole. In other words the average bloke, has become conditioned to see "objects", the physical body, and form as independently self existing as separate objects -- as solid things only, but physicists, babies, and yogins tell us that all things are fluid, energetic, and inseparable.
Like I might see a light in the sky distorted in the smog and because I have astigmatism it may appear as something else. I mistake its form as something it is not (atad rupa-pratistham). Can the sense organs be fooled? Certainly. Viparyaya is not dependent solely upon either faulty inference or faulty perception, but either or both can be faulty. I can conclude it is a flying saucer. Even others may verify that it is a UFO or maybe not. Is my sense perception incorrect, my process of inference, or my system of validation incorrect in making such a conclusion? What if my parents and teachers (agama) taught me that the world was flat. My limited sense perception (pratyaksha) might seem to corroborate it, but then in the 15th century we learned that this was an illusion or wrong knowledge even though it was based on sense perception, inference, and agama. is that pramana or viparyaya or does it matter? History is full of examples of established theories being demolished by new correct theories established by new data and confirmation. Rather it doesn't matter very much to Patanjali if it is viparyaya (erroneous views) or pramana (valid cognition), nidra, smrti, or vikalpa. They are all dualistic vrttis that have to be eventually released and dissolved (nirodha).
The number one primary false cognition (viparyaya) , the primary error of the mind, is the confused context of the ego ideation. The ideation that self is separate from Self -- the atman is separate from Brahman, that there exists an independent ego separate from the all, all of which creates spiritual self alienation, fragmentation, isolation, and death. The samsaric mindset based on ignorance of Self, of Primordial All encompassing Consciousness, of Now Awareness -- that is the primary erroneous assumption (viparyayo) . which creates the primary confusion (a-tad-rupa-pratishtham).
Similarly, Western thought during the first renaissance was most often based on Cartesian thought which is summarized by Descartes's statement; "I think, therefore I am". This led to to assumption that an was an independent ego, separate fro the rest of creation. It was indeed somewhat helpful for human society to break away from the dominance of the church, but it not only created the tyranny of the ego, but also an artificial split from nature, creation, the evolutionary creative power, and primordial consciousness all of which are the well springs of life which mankind must embrace or perish. Neither worshipping an alien God who resides in heaven, or worshipping the ego, will extract man fro the insanity of his own destruction -- his trait for self intoxication, pollution, ecocide, and death. When he recognizes that his desire for cessation or death is merely a scurrilous compensation for his desire to free himself from the bondage of ego (to realize ego death), then he will realize liberation while alive and embody it..
Only when the yogin abides in the true Self as-it-is (swarupa) will he/she have an undistorted view -- will vidya shine forth destroying avidya. As long as we see things in the dualistic context of I-it (as separate) instead of the non-dual transpersonal world of All Our Relations then in a profound sense, we suffer from errors of perception. Obviously many people are afflicted with the vrtti of wrong and misleading "views" either through a misapprehension of objects of the senses even before the objects become processed (anumana), but also through basic errors of the objects of the mind (where we place our thoughts). Here this basic state of viparyayah can be called simply confusion or delusion, but more specifically here Patanjali is saying that confusion including false identification (viparyayo) false knowledge (mithya-jnanam) which is based upon (pratistham) a misapprehension of an object either by the senses or the mind (a-tad-rupa). Here Patanjali is not even referring to confusion caused by faulty inference or reasoning abilities (anumana), nor even faulty methods of validation (agama), but merely the confusion arising out of perception (a-tad-rupa). Wrong views are similar to right views, but they are based on an erroneous methodology. Why is the methodology faulty, because it is based on a mistaken perception in the first place (here faulty perception), let alone errors in logic, misreadings, superimpositions of fragmented contexts, incorrect application of context or standards -- or any combination of these and more. The anumana and agama will fail, because the pratyaksha (correct perception) is lacking, but even if we were to assume "accurate perception", infallible logic is actually as rare as infallible expert testimony or external indicators.
These erroneous assumptions thus color the citta and obstruct the sadhana and thus also have to be given up. Here viparyaya are often more easily given up, than pramana (so called "right" views), because they are not widely backed up by external authority (except in cases of mass insanity or conventional held illusions/prejudice), logical proofs, or ordinary objective methods of perception (such as found holding together pramana). Here at least viparyayo caused by errors in perception can be more easily pointed out, identified, and recognized, thus capable of being eliminated more easily. They are more easily given up, i.e., because they may have less external reinforcements and support (pratistham) so that true wisdom (prajna) can come forth more easily.
This is made clear in Sutra 48-49: Rtambhara tatra prajna shrutanumana-prajnabhyam anya-vishaya vishesharthatvat: "Then Supreme Truth Bearing (rtam-bhara) Wisdom (prajna) self-arises, dawns and prevails, which must be distinguished (anya) from the mere knowledge (prajnabhyam) based on anumana (inference, deduction, logic) and shruti (scriptures, belief, faith, external or objective authoritative sources of knowledge) no matter how "seemingly" authoritative, which is always less reliable and more coarse than this very special insight (visaya) of direct truth bearing wisdom (rtam-bhara), which is based on inner direct spiritual experience and knowledge."
On a daily basis, there are many possible examples.
We sit in dharana staring at a candle. The eyes tell us that it turns into two candles. We come out of concentration and shift our position slightly and see that it is really one candle, but the eyes (instruments of perception) had gotten tired and slightly crossed, so that the object was misapprehended as two.
A policeman goes into a dark bar and sees what appears to be a gun handle in a man's side pocket. This man sees the policeman and almost immediately appears to grab for the gun. The policeman hurriedly grabs his gun and fires it at the man. When the man is searched, it is found at a closer look that he was grabbing for a metal flask of liquor.
We live in Chicago, Illinois. A loud noise rings out, like a gunshot. Without thinking we duck for cover, but later find out it is only an automobile backfiring. This is an example of a conditioned viparyayo or a conditioned reflex without using anumana or agama but simply confusing a form with what it is not (atad rupa).
We hear an airplane, but are reminded by its noise an airplane crash that we witnessed 20 years ago while serving in the military as a soldier. On an emotional level we start to sweat and want to run for safety, but we are walking down the street with other people, so we try to cope. This is an example how two vrttis can work together; i.e., viparyayo and smrti (memory) as a citta-vrtti.
A person is brought up in a cave where the source of light is a torch. Bigger torches bear greater light. One concludes logically (with anumana) and this is confirmed by the elders (agama), that light comes from a torch. At an advanced age, the inhabitants of the cave finally find an exit and see the stars, moon, and sun. They then believe that the sky contains very large torches (in their sense they are correct), but in reality something far deeper is occurring. That is just an example where an assumed pramana is really a viparyaya. There is almost no end to the permutations of the vrtti. When the vrtti are all given up in yoga, then we are able to see clearly. This is known to the yogis through authentic yogic practices such as astanga yoga.
Once we are clearly shown our error (viparyayah), we are usually much more receptive and open minded toward exploring something new -- letting go of the mistaken view or in this case exploring better ways of knowing such as "inner" knowledge and direct experience. That is the open mind -- open awareness that is necessary to have success in yoga.
However those who are "settled" in viparyaya but adhere to it as pramana (a proven theory) and defend such what appears as perceptual evidence, inference, and authority) however, have far more resistance, stubbornly clinging onto their own self made limitations unless "the view" dictates them to look within, give up the glue (observation, inference, and validation) of the vrtti, and experience "reality" for one self directly, without any such filters. Briefly, what is called "pramana" is most often viparyaya, and even pramana is a citta-vrtti. This sutra ends in the word, pratistha, which connotes placing the mind, energy, and intention in a steady and firm oppositional state; firmly established, unshakeable, standing strong. In brief confused people cling onto their false beliefs stubbornly and resist awakening. This perpetuates obscurations and hindrances (kleshas) and a great tragedy -- it leads to duhkha (suffering).
This is what Patanjali is saying in the rest of the Yoga Sutras, i.e., self realization comes forth non-dually -- both from within and outside -- truly nondual, where direct experiences are no longer clouded by the mental processes --no longer conditioned by external clinging. That open NOW awareness (avidya) completely remediates the citta-vrtti. Also the remediation of the citta-vrtti eliminates ignorance (the kleshas). These processes are interconnected. The interfering waves (of the citta-vrtta) are annihilated (nirodha). This is why Patanjali includes pramana as the first vrtti, as it is the most stubborn (more difficult to let go of than viparyayo). Pramana is vrtti that most lends itself to the kleshas of self delusion (avidya), attraction (raga), pride (asmita), arrogance, false identification, hatred, envy, fear, and the rest. Here we will include both objects of sense perception as well as objects that the mind focuses upon in our definition of Viparyayah, noting that the classic commentators take the mind's wandering upon objects of thought as vikalpa (as in the next vrtti).
The Vrtti of Conceptualization Processes/Thinking
Sutra 9 Shabda-jnananupati vastu-sunyo vikalpah
Vikalpa (fabricated and constructed conceptualization processes) are based upon (jnananupati) mere word associations and are therefore empty of any true meaning (vastu-sunyo).
vikalpa: conceptualization processes, elaborations of the intellect, concepts derived from word associations, conceptual speculation, logical and reasoning speculation. Thought forms constructed out of words. Symbolic representations. Although the thinker may imagine or assume that the word constructs are accurate portrayals of reality, in reality they are mere fabrications of the mind, fantasies, delusion, hallucinations, contrivances, artificially derived ideas and constructs, fancies of the monkey mind; discursive thought; the wandering mind.
vastu-sunyo: empty of meaning
shabda-jnananupati: knowledge constructed out of word associations
Sunyo: empty or open
anupati: a sequential or lineal process
jnana: knowledge
Jnananupati: a lineal or sequentially constructed thought process. Knowledge based on thought constructs (in this case word associations and thoughts, and hence fantasy taken to be "reality".
Commentary: Knowledge and notions (jnana) dependent upon (anupati) anthropocentric contrivances such as language, words, or similar symbols (shabda/representations ) often propel the mind into machinations (vrtti) of imaginative daydreams and fancies -- the artificially contrived products of the conceptualization process (vikalpa) built upon artifice. They are empty (shunyo) of real meaning (vastu) by themselves and thus are mere semantic fancy, which are entirely constructed by mental processes, artificial fabricated patterns, and hence will always serve as inadequate substitutes projected upon the field of awareness devoid of real meaning (vastu-shunyo).
Vikalpa are at best conceptual exercises, ordinary speculative thought constructs, ideations, and imagination which are for the most part built upon words and/or other symbolic representations and vikalpas which convey meaning only in a symbolic way-- words being symbolic representations or pointers/indicators just as a map is not the territory but might lead one to it eventually, or not. Like a map, it is not to be mistaken as the territory. Like an adventure picture show or television program, it is not to be taken as actual experience. Like a fantasy, daydream, hallucination, or delusion, it is not wise to mistake it for reality-as-it-is. Vikalpa is not based on a vital alignment or communion with our true nature, rather it is devoid of true meaning and knowledge, unfortunately too often acting as its substitute. As its substitute, it serves to further obscure the deep felt sense of "Reality" and to block the evolutionary creative power from being expressed, which supports and underlies superficial and afflicted dualistic relationships and processes. A severe confusion and related problems arise when we do not recognize the conceptual reality based on imputations of the intellect as a fantasy.
Unfortunately vikalpa as ordinary cognition based on I/it subject object duality and all subsequent thought constructs based on this false assumption is very common with the over dominance of modern left brain dominant modern urban dwellers who tend to chronically over objectify. Such thought forms are artificially constructed preferential propensities based on manmade symbolic representations and and words (which we will see are essentially empty) and thus carry our attention away from realizing the true profound intimate meaning of union (yoga) as Now Awareness -- being present. Vikalpa being based on mere word (sabda) associations which have become stripped from its energetic quality and roots, thus remain empty and dull. Authentic yogic practices help us release such mental habits and surrender to the true nature of mind (swarupa) such as nirvikalpa types of meditation (dhyana) which are devoid of artificial constructs. When conceptual processes are released, one realizes that the universe innately is based on an intrinsic transconceptual magnificent order ungraspable by the human intellect, yet at the same time most intimately knowable, but only after surrendering the occlusions of vikalpa as well as all the other citta-vrttis and kleshas.
Vikalpa promotes many kleshas. The chief klesha being avidya (ignorance) but vikalpa in particular, promotes asmita (the egoic mindset delusion). Vikalpa itself is fed mostly by dvesa-klesha in which the ego in its flight or revulsion from "reality" creates fantasy realms, daydreams, ivory towers, defensive mental refuges, condemnation of one's enemies, delusions of superiority and grandeur, and a host of similar activities based on dvesa, asmita, and avidya. It is a healthy step in the right direction to recognize one's deluded tendencies and thought processes, but such is not enough. It is a further delusion to imagine that self realization is an artificial real where the mind is free to make up its own fantasies or lies. That is delusion and deception belonging to the prison of citta-vrtti, not liberation, virtue, or clarity based on authentic direct experience of the true nature of one's own mind.
To be sure, vikalpa are mental constructs, ideations, discursive thought, and conceptionally based thinking processes, whom no matter how logical they may appear to be; they remain artificial and create wavelike artifices and boundaries which obscure the depths of "Reality". Vikalpa are thus fabricated, "made up", and compounded by the mind; they are not the "real thing". Vikalpa tends toward reification and fabricated thought constructs and are made from such, wherein their symbolic representation is taken as a substitute for the real thing.
But even if we use a map while on the journey of life the life may be misleading or we may interpret it wrong, let alone miss the point entirely. For a sea journey we may be so involved with obtaining the boat, sailing the boat maintaining the boat, grasping onto the boat, improving it, and identifying with it that we become distracted from discarding it when it is no longer useful, the boat being the vehicle, but not the destination. Vikalpa creates limited contexts, boxes, or bags and we unwittingly become imprisoned by them.
What is "undesirable", about artificial someone may ask? Patanjali does not say that it is "bad", only that it is a modification of the mindfield which is capable of creating kleshas (afflictive mental obscurations) acting as an obstruction to clear vision (vidya). As an obstruction it reinforces more citta-vrtti, which will obscure the essential inherent clarity and clear light (cit) underlying the mindfield, thus holding the yogi back from realizing the unconstructed, unfabricated, and unconditioned true nature of mind which uncovers the profound Reality of the Great Integrity in All Our Relations. It is that unbounded truth of wholeness which is the experience of the dedicated sadhak (practitioner) which is obstructed and is to be revealed via authentic yoga sadhana..
So by vikalpa, the ordinary discursive mind (often designated as the monkey mind) becomes habitually impressed/imprisoned in the severe limited mindset where "Reality" becomes modified through the filter of conceptional "realities" just as as they do in other vrttis such as fixed beliefs (pramana) or erroneous beliefs based on faulty logic, perception, or misreadings (viparyayo). Vikalpa (conceptual thought processes or misconception) differs from the confusion of Viparyayah in such that it is only dependent upon the processes of a series of words (shabda) and images which are placed in various sequences and patterns that further fragment and corrupt the mind acting as citta-vrtti. In that way it is more of a subtle coloring/bias than pramana-vrtti or viparyayah-vrtti. Hence when it is recognized, it allows the practitioner the opportunity to release on a deeper and mire immediate level. Thus working consciously with vikalpa especially in meditation thus can lead to powerful and quick results. Clarity and openness of mind are the immediate observable benefits.
Here these patterning of words (shabda) form the basis of conceptional processes accompanied by neuro-psycho-physiological patterning that distract and bias the body/mind energetics when mental objects are engaged, thus severe limitations/modifications results (by what a meditator would call the monkey mind). The "normal" discursive activity of the ordinary mind) occludes the pure mind and stainless mind. This skewed assignment of meaning through coloring/filtering the mental processes yet is another vrtti which meditation practice (dhyana) destroys (in nirvikalpa samadhi and beyond). First the conceptualization processes is recognized. Then once it is recognized it is no longer followed. These pauses and stilling of the conceptualization processes (as discursive thought) eventually defeat their habitual patternings. After practice, the word (shabda) patterns become broken. Then the words eventually cease to arise. then there is cessation, From the silence there is awareness of awareness -- the light of the self illuminating intrinsic wisdom dawns revealing what is real.
We shall see in succeeding sutras that the wandering of the mind and the conceptualization processes are not random or chaotic (albeit they appear to be so to the confused mind). They have their roots in samskaras, karmic residues, and kleshas )obstructions) all of which are related to the citta-vrtti and hence one can observe the propensities and patterns of these fancies of the mind, yet knowing their origin alone does not guarantee their transformation or cessation. Rather we will see later how their causes must be eliminated through the effective practice of yoga sadhana, not through further remedial conceptual processes.
In I.7 we discussed the relationship between the citta-vrtti of pramana (BS) and vikalpa (fancy and conceptualization)especially in regards to the world of Make Believe. It is very seductive for humans who are conditioned at an early age to "believe" in faith based systems, which displace one's own self empowering intuitive wisdom and innate self confidence, Such humans become easily dependent upon BS, ideology, and conceptually based belief systems in so far that they define "self" (and hence ego survival) in these terms. If that framework becomes challenged via new data, other people who represent diverse views, new experiences, or non-reinforcement of their beliefs then aversion or defensive behavior is often a result. Hence such belief systems become entrenched and change is resisted. Vikalpa thus often manifest as the stories, inner dialogue, or narrative that people tell themselves in an ersatz attempt to make order (reorder) out of confusion (disorder) instead of abiding inside or trusting the natural uncontrived order of reality-as-it-is. This latter innate universal natural order/reality or wisdom would chose itself if humans remembered how easily it is to reclaim it. One step in that direction is to experience a glimpse of its implicate light .
The mindset which is not afraid of new experiences, diversity of views, challenging ideas, and creative/evolutionary ideas are not so threatened. They are more secure, self confident, open, warm, and humble all at the same time. Instead of having succumbed to conformity, they are simply present. Instead of constantly reframing their belief system and conceptually based "reality" they are simply open having lowered the curtain of the citta-vrtti. Systems based on positive thinking, wishful thinking, and positive affirmations are not only contrived but are stressful. It is a sad situation where many humans feel that they need to tightly grasp onto concepts and beliefs or they will fall apart (without tightly holding on).
Conceptualization imposes an insulated wall between the observer and that which is observed and prevents direct Gnosis in samyama or samadhi -- in direct knowing reality as-it-is; hence vikalpa upholds/creates a modification (vrtti) of the citta. Some will translate vikalpa as the vrtti defined as cognition, because on a deeper level there is no object to be cognized (vastu-sunyo) and no separate observer when the vrtti cease (nirodha) in samprajnata samadhi as we will see in I.18.
Words (shabda) themselves are the basic coarse building blocks of vikalpa, while all words, are artificial (manmade) mere symbolic representations, not the actual reality, just as all languages are both manmade and biased. Thus they are devoid (sunya) of any true meaning (vastu). Meditation is designed to destroy vikalpa by first recognizing the conceptualization and fabrication habits of the conditioned mind. Vikalpa also thus includes elements of daydreaming, fancy, speculation, discursive thought, analytical thought patterns, and all artificial induced thought constructs based upon past conditioning and learned word meanings. At a deep level where meditation takes us, it becomes obvious that words serve to substitute as symbolic representations for "reality" as-it-is. As such we call them also, hallucinations because they are artificially imposed. But deeper still, no matter what language words are constructed from, they are limited to human perspectives, and hence lack universal perspective. Lacking universal perspective reality still remains biased. Truth is possible only when all the bias are let go -- then abiding HERE in pure NOW awareness for a requisite amount of time we recognize the true nature of mind.
We often participate in artifice and farce by assigning words to objects (objective reality) which appear useful in everyday conventional reality to the extent that these objects do not block out the overall vista (vision) causing avidya. Negative conditioning based on chronic left brain over dominance institutionalizes a chronic state of cognitive dissociation where one's daily reality becomes habituated into a symbolic representations (vikalpa) which bounds the ordinary man to his self perpetuating neuroses. Here again we are reminded that the map is not the territory. In school we too often learn to memorize and regurgitate the "right" expected answers in reflexive obedience and conformity by receiving reward for the correct answers and punishment for the wrong answers, and thus eventually become unconscious compulsive slaves to past programming. That citta-vrtti has to be overcome.
In yoga practice, it is best to move into union, rather than spend undue energy and attention to the problem of the vrtti, that is what yoga is not. Every vrtti of course has a remedy. So this vrtti. called vikalpa, is easily liberated via authentic yoga practice such as astanga yoga and especially dhyana wherein we empty our mindfield from discursive thought -- where the citta-vrtti can cease in silence and clear lucidity. When the citta=vrtti are silent, then the divine sound, the pranava can be heard -- the universal reality is known.
The ordinary person who has not practiced kriya or astanga yoga; who has not cultivated self awareness or viveka; who especially has not practiced meditation (dhyana) which provides access to the self luminous wisdom of abiding in the intrinsic gnosis of things-as-they-are, does not know yet how self limiting, distracting, and dysfunctional ordinary mental discursive thinking process has become. When such starts to meditate, one sees things as they are, hears what is heard, smells what is smelled, tastes what its tasted and does not impose conditioned meanings upon experience. Although this new awareness of the chattering monkey mind may be alarming to the ego's delusion of "self" at first, it is eventually seen as the liberation of grace once one realizes that it has been pre-existing, but previously unnoticed. It is through the sadhana of meditation that we start to observe that our attention (what we call the ordinary mind) wanders from object to object. What we call ordinary "thinking" about "something" is thus also vikalpa. After a bit of self awareness and expanded consciousness, we gradually begin to notice that the mind tends to attach itself to objects as we ordinarily "think 'about' an object".
Ordinarily (in discursive thinking) these objects of attention change from one object to another driven by the winds of karma, vasana, and the kleshas. "This" or "that" object is described (usually in words) and thus we observe it as mind chatter (shabda). In meditation we do not "judge" this wandering as "bad" nor do we try to suppress or control it, but simply notice the monkey mind's propensities. We do not repress nor react to it, thus we do not indulge it. We neither ignore nor attempt to transcend it, thus we do not fuel our aversion, fear, or preferential mind. By giving it no fuel whatsoever, and we thus do not allow it to deplete our cit-prana (attention and energy). Eventually it ceases to command our attention at all and ceases by itself (as being self liberatory). This happens through a joint effort of vairagya (non-attachment) and abhyasa (continuity in focused application of the practice). See sutra I.12 below.
That is, as we notice as the monkey mind wanders, we become aware of the process of noticing, the presence of a more expansive underlying awareness that is aware of the wandering attention of the small mind, and which is aware of itself. Thus through repeated practice (abhyasa) we stop getting caught in and carried away by the vikalpa. In other words we observe that the mind is wandering, but there is some larger "Mind" (citta) that is watching the individual mind's machinations (manas). In meditation we get to know and cultivate this more expansive and all encompassing Mind which does not wander which is timeless, universal, and eternal -- we discover its headwaters so to speak. When this stage becomes stabilized or rather when we abide within this awesome all encompassing stillness, then if the mind starts to "think", roam, or chatter, we automatically, spontaneously, and naturally notice this as it arises and even before the first word in the process is uttered, it disappears and is engulfed into this roaring silence until the wandering ceases altogether (in nirvikalpa samadhi). Yet Patanjali tells us that nirvikalpa is not the end, rather we have to go through nirvicara samadhi and finally nirbija samadhi (see Sutras I.47-51 below).
After suatining a continuity of a focused practice such as in meditation (dhyana), the yogi realizes that the ordinary thinking of the monkey mind always depends upon an object. Even when that object doesn't change, for example in concentration (called dharana), there is still an object of attention, a separation between the "I" and the "object". Later on in the Yoga Sutras Patanjali suggests allied practices which help to remove the restless characteristics of the individual mind, how to still the thought process, eliminate the vrtti, and empty the mind from what often appears as a cacophony of chatter. But concentration on objects (dharana) no matter how "holy" eventually needs to be let go of in authentic meditation (dhyana). After practice we eventually come to see that obsessing/fixating around any separate object of attention -- what we are thinking about, is not only bondage, but an illusion, i.e., that it only appears separate because we have defined it to be so in our limited belief systems. In the "Reality" of All Our Relations, this seemingly separate object that is grasping our attention) or rather which our attention has temporarily become fixated upon and/or is attracted toward) is empty (sunya), it does not exist as a separate object of the mind (pratyaksha). Thus we enter the more subtle formless realm void of coarse form -- void of form and duality (nirguna) -- an ever present undifferentiated and non-dual consciousness is embraced. We increasingly become aware of this underlying sacred presence in All Our Relations.
Although Patanjali has only briefly touched upon the conditioned tendency of the ordinary mind to grasp upon objects (called pratyaksha), he elucidates this subtle process on how to identify and remediate this and other similar hindrances (all of which which become revealed during meditation) in the rest of the Yoga Sutras. In fact when read correctly, one understands that Patanjali's purpose is to explain the process of success in Raj Yoga. The yogi does not have to understand any of these terms in order to gain success in yoga. Sadhana such as meditation alone is capable of bringing success, but it is Patanjali's aim to aid us in this sadhana.
Thus to sum up, vikalpa can be said to be the "ordinary" mind's thinking process which artificially isolates our attention from Reality as-it-is in All Our Relations. Vikalpa as the normal state is thus often symbolized as a daydream, a mirage, or hallucination, while "reality as-it-is is revealed when we awake from the our dream. Thus as a vrtti, vikalpa is distinguished from the true nature of the Awakened Mind -- which is non-dual, universal, all inclusive, and eternal. Thus vikalpa too must be eliminated (nirodha) like all the other vrttis. When the distraction of vikalpa is annulled/eliminated (nirodha), then thought constructs also cease, then the mind rests in its own intrinsic self nature (swarupa). Then the real nature of Mind thus can be directly realized. See also the commentary in sutra I.42 (on words), sutra I.7 (on pramana or belief systems), sutra I.17, on vitarka, and I.49, sutra I.42, and sutra 15..
On the Vrtti of Sleep
Sutra 10 Abhava-pratyaya-alambana vrttir nidra
The vrtti of nidra overrides the content of the mind (pratyaya) when the supporting base (alambana) of the content of the mind (pratyaya) is absent, ignored, or overwhelmed (abhava).
nidra: drowsiness, stupor, torpor, trance, swoon, inattentiveness, disinterest, psychic inertia, stupefaction, dullness, apathy, complacency, indifference, dispassion, and sleep
pratyaya: the contents of the mind
alambana: support
abhava: absence.
Commentary: Sleep occurs when the supporting structure for ordinary contents of the mind dissolves and hence the overall great continuity or integrity in All Our Relations which reflects the universal intelligent principle behind consciousness (cit) becomes absent or is occluded. The link between the contents of the mind in an overall intelligent integrity (through bhava) is broken. Hence ignorance is a trance state -- a sleep, where the evolutionary power of consciousness is occluded, hindered, and obstructed.
Because of the varying interpretations of the word, pratyaya, this sutra is commonly interpreted that Patanjali is only referring to the experience of deep dreamless sleep. Certainly in deep dreamless sleep the mind is empty and devoid of consciousness and conscious intent (bhava) and the contents of thought (pratyaya) stops. Although a deep rest may occur and any object that occludes or disturbs consciousness (cit-vrtti) is eliminated, there none-the-less still exists a deep modification/occlusion (vrtti) of consciousness because here consciousness is entirely blocked even in deep dreamless sleep (sushupti) as the need for sleep itself is a vrtti in so far as its needs are patterned by conditions and severely alters our field of consciousness (citta-vrtti) even if dreams (which have elements of vikalpa attached to it) are present or not (see Sutra I.9 above).
If yoga is citta-vrtti nirodha, and if samadhi is "awakening" into the ever-present pre-existing true natural unitive conscious state citi-sakter), then obviously nidra is a citta-vrtta and hence an unnecessary obstruction. . As such we are like a man with blindfolds on, who is in the middle of a beautiful meadow, but because of being asleep (blindfolded), he does not recognize his actual situation. The vrtti of sleep is closely associated with the kleshas of avidya (ignorance), asmita (self deceit/conceit and arrogance), and dvesa (antipathy) especially denial, dissociation, avoidance, and dismissiveness.
Yoga is about breaking the trance of mental habits (citta-vrtti). Thus samadhi is not merely a withdrawal, a trance, swoon, or sleep.
Swami Kripaluananda addresses this confusion in chapter six of "Science of Meditation".
"Murcha Mistaken for Samadhi Some seekers, especially those who have not received the grace of guru or God, mistakenly believe murcha to be samadhi, and go on practicing it for a long time. After continuous practice they are capable of remaining in a swoon for a long enough time to call it nirvikalpa samadhi. But this is mere illusion. In truth, nirbija samadhi is very different from and superior to murcha. This mistake in judgment results from the fact that the body of the seeker in murcha, like that of the yogi in nirbija samadhi, does not move. Further, the minds of both are in thoughtless states. From these apparent similarities the seeker misinterprets murcha as nirbija samadhi. But there is one major difference between the two, and that is the level of consciousness which each has. A seeker who swoons becomes unconscious, while a yogi in nirbija samadhi attains super consciousness. The seeker who has experienced only swoon does not attain divya sarira (divine body), purified by tapas (yogic austerities). Nor does one attain rtambhara prajna (the highest wisdom) or para vairagya (complete detachment). But all these are attained by the yogi who has experienced nirbija samadhi. Only this yogi is fit for attaining salvation in one lifetime."
In regards to the non-yogi, sleep is beneficial, as it rests the overly stressed nervous system and mental functions. Deep dreamless sleep is the most efficient and restful state in that situation where thoughts, emotions, and the other vrtti rest, but this state can be both empty and supra-conscious at the same time (in yogic sleep). Ordinarily though the element of consciousness is lacking.
In deep sleep we can reinvigorate and recharge the bodymind quickly, where dreams may or may not be disturbing depending. Regardless both ordinary dreamless sleep and dreams both lack lucidity (self awareness and consciousness) and they are variants of each other. Even if we are able to go into deep dreamless sleep at will, we would not arise any wiser by the virtue of the sleep alone, but perhaps refreshed and regenerated through deep rest. Only the physiological organs such as the brain, nervous system, tissues, glands, etc., would be recharged.
However in yogic sleep (yoga nidra), lucid dreaming, dream and sleep yoga, a connection between the physical, energetic, mental, astral, and causal bodies arises so that eventually there is no separation between conscious awareness and the astral/causal realms. There the reality of this "integral state" or integrity is never lost sight of. Such is the an effective yogic practice which remedies the vrtti of nidra.
Because most of us do not support (alambana) that awareness continuum (bhava) between day and night (sun and moon), we still can benefit from normal deep sleep (rest). Eventually through practice, many yogis have cut down this need for sleep to a very small amount. Indeed if a person suffers from insomnia or disturbed and restless sleep, it may be wise to let everything go and slip into an empty dreamless sleep. However for most yogis dreamless sleep without lucidity is not recommended. For them lack of consciousness is called the sleep of ignorance and should be avoided. Rather one cultivates the astral body the entire evening through utilizing conscious breathing, chakra awareness, and and the astral body as the intermediate state between the formless timeless realm and physical embodied existence supporting this linkage continuously. When this continuity of consciousness is lost, then ordinary patterns (vrtti) of sleep will occur..
It is valuable here in order to clear up unfortunate traditional misconceptions to point out that the word, nidra, refers to any state of sleep; while specifically, the word, sushupti, is the Sanskrit word for deep dreamless sleep. Nidra, as any aspect of sleep, is another particular vrtti that occludes recognition of any object or non-object -- of any individual consciousness itself also ceases. This is indeed a severe cit-vrtti where consciousness appears to be entirely absent in the individual. Here some temporary deep respite, regeneration, and rest from the conceptional (monkey) mind can occur, but actually without conscious integration what remains is the possibility of a severe dissociation and blockage between the source of consciousness and the individual's ordinary daily consciousness.
Consciousness and its modifications are often broken down into fours states. The first is called jagrit which is a severely modified, limited, identification -- what we call ordinary daily dualistic waking consciousness which supports (alambana) the illusion of incompleteness, the ignorance of separation, desire, aversion, greed, and of lust may be very stressful and greatly unselfconsciousness. Although we call it waking consciousness, it is mostly ignorant and thus characterized as as a dream, illusory, partially asleep, or unenlightened. Such differs from dreaming only relatively to the degree of conscious, intellectual control, individual will, and one's degree of interaction with coarse sense objects.
The second unawakened state is what we call normal sleep with dreams (usually occurring at night, napping, or day dreaming). In Sanskrit it is called swapna. This state is where the deeper unconscious forces dominates relatively more as compared to that of jagrit (the above state where daytime worldly dualistic and coarser sense object activities supported by the intellect and will) conscious intent predominate. Both of these first two states of partial sleep (jagrit and swapna) can be very restless until they are integrated as one non-dual consciousness through yoga. Dream yoga integrates these by at first realizing the relative interactive nature between jagrit and swapna and then seeing that unitive connection of actions and results within both jagrit and swapna reflect an overall continuity (yoga) of consciousness and karma revealing the innate timeless unformed great universal unconditioned (turiya). Details of dream yoga will only be roughly outlined here.
The third state of ordinary limited states of mind called sushupti, or deep dreamless state. Another common name for this is swapna nidra, which simply means dreamless sleep. The individual's mental processes (manas) are entirely at rest. That fact alone is beneficial, because the monkey mind (such as vikalpa) are absent. Here by the absence of the other vrttis, mental objectifications, and false identifications one can approach experiencing pure beingness to a great extent. Here rest and regeneration can be achieved. The yoga scriptures (Shastas) proclaim that deep dreamless sleep (sushupti) is very close to samadhi, because the discursive mind is absent (indeed it is nirvikalpa), but for samadhi to occur recognition or consciousness must also be present -- for absolute pure beingness to occur there must be mergence with absolute pure consciousness (as we shall see later on in the Yoga Sutras. However in deep dreamless sleep we are not conscious (abhava) of anything. Here also there are no objects of the mind, so pramana and Viparyayah is absent as well. Only in deep dreamless sleep, is consciousness entirely absent and there is no linkage to the other three states. Obviously any spiritual intent (bhava) is also latent.
Thus this state of deep dreamless sleep is very restful and beneficial because the discursive monkey mind is no longer chattering, but this is not the fulfillment of yoga because it lacks consciousness, rather it is simply deep rest. So to avoid the common outsider's misinterpretation (which includes many Buddhists as well) that samadhi or sunya is merely a swoon, a self hypnotic state, or a self induced catatonia, Patanjali makes it clear that yoga is definitely about consciousness, not sleep, and hence nidra is classified as a vrtti. This confusion is exacerbated by some classical interpreters who equate sushupti with prajna (wisdom) or sunya (emptiness) because their "reality" assumes a fundamental split (the dualistic separation of Atman and Brahman). Rather yoga. prajna, or true sunya is about waking up which Patanjali clarifies unmistakably in Chapter 4. Yes, indeed if we include all three sleep states of partial wakefulness (jagrat), partial sleep (swapna), and deep dreamless sleep as having Turiya as its underlying (but unrealized basis) then there is from the beginning no separation (only consciousness has become isolated and discontinuous). Indeed this is the goal of yoga -- to unite the illusory fragmentation (vrtti) and split offs of consciousness and make it complete, whole and continuous (yoga). Thus in yoga one does not go off into a separate dualistic trance merging with the absolute while ignoring manifest creation (the natural world of evolution) but rather samadhi is an all encompassing transconceptional non-dual experience.
Similarly this example should make it clear that nirvikalpa samadhi is not the goal of yoga either. This is because in dreamless sleep there exists no vikalpa, but yet there is still no samadhi (enlightenment). The goal of yoga thus as being merely the nirvikalpa state has to also be given up. Such a dualistic assumption is unfortunately a very common error first promulgated by Vyasa and followed to this day. Rather the authentic goal of yoga according to Patanjali is not dreamless sleep (sushupti), but rather the innate turiya state which Patanjali defines as nirbija samadhi which can only be accomplished through the merger of pure consciousness and pure existence where all suffering is dissolved -- in Sat-Chit-Ananda.
Waking up is also synonymous with samadhi. Thus as shown the third stage of deep sleep; i.e., the deep dreamless sleep of classical sushupti, is considered very close to samadhi as that there exists no objects of thought that are grasped onto, no restlessness of the mind, no attachment, no fear, no stress, no aversion, no kleshas (except the samskara of ignorance), and no sense of separateness except for one -- separateness from consciousness. Here all one has to do is wake up! Wake up not into the dualistic world of sense objects but into that non-dual transpersonal emptiness which completes all time, everything, and everyone. Hence jagrit, swapna, and sushupti all are linked by an element of sleep -- even deep sleep would not be necessary for rest, respite, and regeneration if jagrit and swapna were not by their nature stressful and tiring.
This waking up process heralds in turiya, the fourth or "other" state beyond sleep. It is synonymous with samadhi and encompasses and truly makes the previous three states obsolete. Turiya is not limited by time nor place, nor dimension. In turiya there is no separation, no stress, no conflict, no degeneration, no corruption and hence no need for regeneration or integration. Turiya is the trans-dimensional aligned and integral state represented by the great living yantra.
Jagrit thus is the ordinary dualistic fragmented consciousness governed by sense objects, intellect, and individual intentions and kleshas. Although called conscious, contains much subconscious forces. The second state of ordinary dreaming sleep (swapna) is usually translated as subconscious, but it has many semi-conscious elements and is influenced by our daily life (jagrit). Study proves that the conscious and semi-conscious states as defined in Western terms can not be entirely separated. Likewise sushupti is specifically differentiated as being "unconscious"; yet it too is influenced by and influences both our daily life (jagrit) and dream states (swapna). Given the above all three states of jagrit, swapna, and sushupti can also be considered unawakened states (simply variations of nidra). Here we can "see" deep dreamless sleep (sushupti) as a relative calm in the overall hurricane of cit-vrtti (fluctuations and disturbances of the ordinary mental patternings). Only in turiya, which is the natural unconditioned state of freedom and which is the same as nirvicara samadhi, do we truly wake up.
Likewise in yoga nidra (yogic sleep), consciousness and continuity exists between the states of deep restfulness, awareness of the surroundings, and dream like images that well up from the unconscious and the collective unconscious. Yoga nidra occurs in modified states of turiya and includes the elements of what is called lucid dreaming.
So we take the term, nidra, to pertain not only to deep dreamless sleep, but rather elements of nidra operate in any ordinary situation where the average man has their bhava (spiritual focus) distracted, subdued, limited, and distorted. In fact most of mankind are deep asleep to Self, thus yoga becomes the process of awakening us to our true self (in swarupa) -- to our higher creative potential -- awakening the kundalini, latent Buddha nature, or innate potential Christ within, through the elimination/cessation (nirodha) of the vrtti. Thus in the integrity which is yoga, nidra can mean any awakened state including drowsiness, dullness of mind, or in a gross form a sluggish and stupor like ignorance. Bhava means spiritual intent, mood, or focus -- the divine passion and presence that twinkles in the eyes of a "turned-on" practitioner. Abhava then is the opposite, where divine passion or sacred mood is absent. As one progresses in yoga, the vrtti dissipate -- the citta is less turbulent, the spiritual passion increasingly becomes focused, and thus a greater inward clarity, calm, peace, and strength abides. Here, nidra becomes less dominant, and indeed in many realized souls ordinary sleep also ceases. In deep dreamless sleep with consciousness, yogic sleep is possible (yoga nidra). The sadhak (practitioner) increasingly becomes more awakened and attuned to divine presence -- beyond even the most subtle continuously without a break between night and day, but rather the integrity of the night and day is affirmed. Divine bhava awakens us to Self. This is called waking up from the sleep of ignorance (avidya) or mukti. Abiding increasingly "HERE" in All Our Relations - devoid of inner psychic disturbances, tensions, conflict, or stress one will need less sleep to regenerate -- there is less to recover from.
Another interpretation of sutra 10 is that the vrtti of nidra (sleep) is experienced (pratyaya) when the individual mind is occupied by phantom-like objects supported (alambana) by empty symbolic representations devoid of real form (abhava). Another similar interpretation is that in lack of spiritual presence and intent (bhava) creates the conditions of nidra (sleep) where thought devoid of any coherent context is generated. Simply this can describe the ordinary unawakened mental processes (manas) of the common "normal" modern man who is asleep to one's true nature -- to All Our Relations.
Since bhava means spiritual intent, mood, or focus -- the divine passion and presence that twinkles in the eyes of a "turned-on" practitioner, thus abhava is the opposite, i.e., absence of sacred presence.Thus the vrtti of sleep (vrttr-nidra) is the result (alambana) of absence of bhava (abhava-pratyaya). Compare this with Sutra I.19, the practice of waking up in transcognitive awareness (asamprajnata) by bhava-pratyayo (where the spiritual mood is focused and present).
Prayer by Shankaracharya, Translation & Commentary by Vimala Thakar
Pratah smarami hridi samsphura ta twam
Sthitau paramahansa gatim turiyam
Yat swapna jagara sushupta mavaiti nityam
Tad brahma nishkalamaham na cha bhuta sanghaha.
"In the morning as I meet the dawn, I remember that my heart contains the God, the Beloved, who has not yet been defined and described. I remember that it is He who vibrates within my heart, enables me to breathe, to talk, to listen, to move. When I am thus aware, that it is He who lives and moves within me, then the three phases of consciousness, jagrat, swapna, sushupti : wakefulness, dreaming, and profound sleep, they are transcended into turiya, the fourth dimension, which is behind the wakefulness, the dream-consciousness, and the sleep-consciousness.
When I thus remember, that the underlying current behind the wakefulness, the dream, and the sleep-consciousness is He, who lives and moves within me, then that awareness gives me sat chit sukham, the flavor of the truth, the reality, and the bliss that is the nature, the basic primary nature of life.
Sat chit sukham. When I am always thus aware of the real nature of life, then I arrive at paramahansagatim turiyam. I arrive at a state of being that has been called by the ancient wise Indians "Paramahansa", a swan that swims through the waters of duality. That is how a sanyasi is called a paramahansa, one who lives in the renunciation of that austere awareness that it is not he who lives, as separate from the universe, but that he is only an expression of the universal.
The state of paramahansa is the state where a person is aware that he is not a conglomeration of sense organs and only the five elements, but he is the nishkala Brahman, the supreme Brahman, the divinity, who has taken the dense form of a mind and a physical body."
See I.38 for conscious sleep (svapna-nidra-jnanalambanam) or other wise called meditation in the dream state.
The Vrtti of Past Impressions/Memory
Sutra 11 Anubhuta-vishayasampramoshah smrti
The vrtti of smrti (memory) is the process where objects (vishaya) of past experiences (anu-bhuta) still occupy (a-sampramoshah) the present. This identification from the past obscures and interferes with the mind-field creating disturbances (vrtti).
Commentary: Smrti includes all colorings of past experiences, our past conditioning and programming, the knee jerk reflexes from past traumas, samskaras (psychic imprints) acquired habits (vasana), and the like. Normally we "think" that memory is "good" and useful and in ordinary everyday experiences it can be as long as it does not seriously distort the sacred profundity of the eternal now -- of "Reality-As-It-Is" without the distorted imposition of past impressions. However in the practice of meditation, which is what raj yoga is all about, ordinary memory is a vrtti which holds back, restrains, and obscures the pure self effulgence of infinite consciousness. As a matter of fact all our past karma and experiences can and often do haunt us in the present, serving to color our present experience and hence limit it. Sure some of that may be useful in everyday life, but in meditation we can learn how to drop all that and become like a new born babe in open wonder. When we meditate, we want to let go of smrti-vrtti obstructions and habits of past modalities of the thinking processes (vrtti). That is the subject of the next sutra (Sutra 12).
The common problem is that the ordinary dualistically oriented person carries this black cloud of past traumas, dramas, memories, past dualistic false identifications, regret, and ego fixations based on past conditions along with them wherever the body goes. These memories condition our sleep and dreams. This is a seesaw ride that causes severe problems in navigation preventing Now Awareness. Thus a new experience may occur such as hearing a sound, seeing a color, tasting, smelling, touching, sensing, but then that experience then is patterned and re-ordered according to one's memory of past experiences rather than allowing the experience to be experienced nakedly and fully as it is without prejudice or mental processing.
Past events; traumas; samskaras; as well as verbal, preverbal, post natal, prenatal, peri-natal karma, and their associations make up the past imprints which fuel the myriad dramas and compulsive habits (vasanas) that occupy and greatly color our attention and thus occlude the mind-field (vrttis created from smrti). Past experiences and habits condition and often color the way we view "Self" in a biased, prejudicial, and limiting way which obscures Universal Presence. It is worthwhile to note that also on a physiological level, past memories are stored not only in an energetic and psychic field (now identified by modern neuro-physiological psychology) in which they shape individual mental, emotional, and behavior processes, but also they are stored in a parallel manner as cellular memory, neuromuscular armoring, and the neuro-endocrine system often far removed from the central nervous system and brain. Body psychotherapy and psycho-neuroimmunology recognizes such memory imprints and attempts to both read and access them through trans-verbal (right brain) methods such as through touch, tonality, gesture, and movement.
Later Patanjali will address how specific types of actions produce certain effects such as psychic impressions (samskaras) and afflictions (kleshas) that impinge upon and color the present. Indeed yogic sadhana (practice) is designed to subsequently remediate/integrate our past experiences so that they no longer obscure profound presence in swarupa by creating vrtti.
Smrti is also refers in Hinduism to remembering one's sacred past or more commonly the sacred books of the Puranas (sacred History of India). Thus smrti is often used for the vast body of stories and dramas found in the indigenous ancient Puranic literature that may contains the wisdom of sages, rishis, and teachers of the past, -- the legacy of the past so to speak. When these stories become wisdom stories clarifying the mind field rather than dissuading consciousness away from the eternal present, only then do they cease to be a distraction, diversion, as they may serve to clarify to a point. But even these thoughts must be ultimately abandoned in dhyana or success in samadhi will be barred. Mostly people simply memorize the smrti, so that they act as surrogate/symbols for divine rememberance, but stop short of removing dualistic veils. In fact they can reinforce the separateness (or duality) -- the rend from our own divine spiritual nature.
A different level of remembering is non-dual divine remembering of who we are as we are -- swarupa. This is darshan remembering the intrinsic seed source consciousness (isvara), where we came from, who we are now, and why (purpose and meaning). Ordinary dualistic memory processes are thus to be distinguished from Divine (non-dual remembering) of Source.
Likewise it is through divine re-memberance (as non-dual as opposed to ordinary dualistic memory processes) that remembrance of who we truly are (swarupa) in the great integrity of All Our Relations accompanies the cessation (nirodha) of the cit-vrtti. Here we rest in the natural state.
Past actions thus leave a karmic residue which can be said to reside in a personal storehouse (see II.13) consciousness (called alaya vijnana). These residues have an impact upon our present relationship and consciousness until cleared. When this is cleared then one no longer is victimized by the karma of the past actions, but is free *mukti) or liberated. Here the citta-vrtti cease for the individual. Collectively all past actions of all beings are stored in a collective karmic storehouse (the collective alaya vijnana). When the collective storehouse consciousness (the collective alaya vijnana) has become remediated, then the present world of suffering ends -- all beings are liberated and unconditionally happy. Here all the citta-vrtti cease.
All past karma (actions) are evidenced in the storehouse of our own and/or our collective storehouse of consciousness. The realization of alaya vijnana thus remediates the limitations, colorings, and patternings (vrtti) of ordinary smrti upon the citta itself. Indeed it is through yogic practices (sadhana) that we "see" that the common man who is immersed in everyday dualistic fragmented consciousness is most often living inside of an old drama/story, while yoga brings us to greater awareness of our role and scripts freeing us from its grasp, acknowledging sacred presence. Likewise smrti (modifications of the thinking process due to the impositions of past memories, past legacies, residues, impressions, experiences, nostalgia, grief, trauma, etc) implies a limited, colored, biased, or false identification and hence attachment to specific objects or events that occurred in the past. As such, the vrtti of smrti acts as the residual framework for bondage to klesha, karma, vasana, and samskara. Those tendencies prevent us from being present. Yoga is designed to break up old habits (vasana), remove old samskaras (psychic imprints and trauma), remove afflictive emotions (kleshas), and remediate old karmic patterns.
In memory we often call up past experiences to identify an object or situation. This is not being in the present, but rather coloring our present unique experience with the past. Each moment "in reality" has the potential to contain all of Reality (past and future) -- The present as it is -- not colored by past habits is precious as well as timeless -- it is a self luminous manifestation (sat) of pure consciousness (cit) which rests in the feeling of ananda (ecstasy).
Too often when we see, smell, hear, taste, or feel an object, it is the memory which ascribes meaning to "it" in a past context which discolors, occludes, and modifies our experience. Through yoga we learn to see things as they are in the magical and sacred moment of eternity This timeless way of seeing is ultimately fulfilling, but can not be rushed. It is not dependent upon our past experience, yet through achieving continuity in a focused application of yogic intent (abhyasa) it can be realized.
"When one has removed all trace of delusion together with the habitual tendencies producing it, this is called ‘fruition’ Buddha nature. States of confusion do not belong to the essence of mind. When they have been removed, clear light luminosity, which is essential to mind, directly manifests. When this takes place, fruition sugatagarbha is achieved. One has achieved the enlightenment of the Buddhas.
At the point when the Buddha nature is obscured by the adventitious stains of delusion one might think, 'If the basic nature of my own mind is obscured by the incidental stains coming from my own delusion, how am I supposed to know how to rectify the situation?' The point is, such knowledge is accessible, because the Buddha nature contains within it the seeds of knowledge (prajna) and compassion. Because the seed of knowledge is naturally present, listening to, reflecting over and meditating on the dharma is able to catalyse a growth and development of this knowledge. This growth in knowledge in turn corrects the deluded state."from "Beautiful Song of Marpa the Translator" by Khenpo Tsultrim Gyamtso Rinpoche & Zhyisil Chokyi Ghatsal Publications 2002.
The practice of yoga that Patanjali teaches brings out our natural uncontrived state which is ever-present inherent and within, but remains obscured through the wavelike operation of the kleshas and vrtti. We will see in Sutra 12 how vairagya is the perfect remediation for all the vrtti. See also Sutra I.43 and II.13 and I.49
Sutra 12 Abhyasa-vairagyabhyam tan-nirodhah
[These vrttis] are completely dissolved, cancelled out, and cease (tan-nirodha) by sustained and continuous application (abhyasa) in All Our Relations of vairagya (letting go, non-attachment, non-craving, non-grasping and non-expectation to results).
abhyasa: sustained effort; focused and continuous conscious intent.
vairagyabhyam: effortlessness; non-grasping; non-attachment; non-attachment to results; goaless, objectless, release. The temporal love for things has vanished when and has been replaced by eternal love -- divine passion when vairagya is continuous. Hence it is said that vairagyam is the realization of divine love where no mundane love can arise..
tan: to extend or spread.
tan-nirodha: complete cessation
Commentary: The continuous or sustained application (abhyasa) of vairagyabhyam is the remedy that dissolves and remediates all the vrtti and hence the kleshas and samskaras. It is the main practice in yoga. Should this be continuous and fully integrated, yoga practice is completed.
Another similar translation would be that the cessation/dissolution of the citta-vrtti (machinations/perturbation of the mind-field) can be accomplished through engaging the process of continuity in a focused application of yogic intent as a synergistic essential element in an integrated practice (abhyasa) of non-attachment to results (vairagya) . Thirdly, the most common translation, has Patanjali saying in effect that the cessation of the vrtta (nirodha) can be obtained through two non-contradictory methods, i.e., of non-attachment (vairagya) and also through continuous focused practice (abhyasa). These different statements share a common direction and differ perhaps only subtly, but not in intent i.e., the cessation of the vrtti occur through consistent applied yogic practices with vairagya (without attachment). They make perfect sense when taken together as one --as abhyasa-vairagyam, the application of focused intent to achieving release, non-attachment, to eliminate fixation, and so on, as is discovered by a practicing yogi say in silent sitting meditation.
In any event the vrtti must be eventually released (vairagya) and then the mind is free from "the world" of fragmented objects of attachment which is another way of saying that an integral vision then dawns. This is the practice. The vrtti cease through sustained application of releasing the tendencies toward fragmented mental processes as a whole. This happens naturally through practice such as astanga yoga and especially meditation (dhyana).
Tan means to extend or to spread. Nirodha we have already discussed at length in sutra 2. Note that abhyasa, consists of abhy (repeatedly and intensely facing the goal) and asa (to sit or abide). Thus abhyasa connotes intensely abiding in the practice or steady or continuous application and focus. The purpose of the following sutras (Sutra I.13-14) is to define more precisely what Patanjali means by the word, abhyasa, which is paraphrased here as a moving into and abidance in stillness (sthitau). Although some may say that this has to do with will power, it is clear that sustained devotion and dedication can come from the heart as well (as Patanjali says in many places such as I.23). It is moved through intention (bhava) as in I.19.
Vairagyam is composed of two roots, vai and raga. Raga means attraction and/or attachment not only to external sense objects as a physical attraction or attachment, but also objects of the mind (citta-vrtti).-- mental attachment – like attachment to views, expectations, outcomes, etc. Hence it is difficult for goal oriented people to understand vairagyam as a practice you see, as it appears to them as a non-practice. Yet, this is how the vrtti are released. Vairagya means release of any and all attachments. Here we learn to let go of rigid views about the world and who we are (self) and thus we can evolve and learn. That is the difference between stagnation and flow -- between inertia and creativity. The remedy for the primary klesha, raga (attachment) , is thus vairagya (non-attachment). It is not a restraint, but rather a release. Thus all that is necessary is to simply abide continuously in the state of non-attachment to our thoughts. That is what effective meditation teaches us how to do. Then the citta-vrtti will subside and cease. Then the profound non-dual unity of samadhi can occur (see I.18-19).
For example human beings who are locked into any citta-vrtti, say, pramana-vrtti, will interpret all "new information" from that pre-existing prison. Thus they will try to fit the ocean into the bathtub, or can't see the forest for the tree, and so forth like that. When some one says; "let go", it's like letting go of their identity, their world, their life, but really it is only their bondage (ego existence). If we are not locked into pramana-vrtti" operationally then we can read everybody and everything profoundly and correctly as-it-is, because we are centered, much more deeply aligned, and in tune -- not in the mind but in the heart/core. Then we are then informed through intimate transconceptual and transcognitive pathways via asamprajnata samadhi, nirvikalpa samadhi, samyama, prajna, etc., but no longer via the citta-vrtti. This is how the old rigid patterns are replaced by the next large wave! An opening occurs and FLOW happens! It's energetic analogue is in opening of the Heartmind -- keeping the nadis open and pathways connected and unobstructed.
In meditation we afford ourselves of the opportunity to let go of what we "think" we know. Let go of everything that we believe. Clear out and empty the mind field and abide in that natural wonder -- in our natural state. Oh how marvelous!
Abhyasa vairagyabhyam is a very powerful practice, not merely a philosophical concept. As we will see in this section (and the next) letting go (vairagya} is how change occurs -- how the old rigid patterns are replaced by the next wave! FLOW! Maybe it’s just keeping the heartmind and nadis open without fear and attachment. This is how old patterns vrttis are loosened and with it the kleshas. The most effective avenue for this is dhyana (meditation). Anyone can sit in meditation and try this. Little children know how to do this also. but most adults have forgotten. Here we let go of pramana, viparyayo, vikalpa, smrti, and nidra all at the same time until final awakening.
So raga means attachment, desire, craving, or attraction where vairagya is its remediation -- release, letting go of attachment, attractions, non-grasping, unclenching, preference, grasping like, or expectation. Vairagya leads to the ultimate freedom from desire, not through repression or aversion (dvesa), but through relaxation. Vairagyam is often translated as worldly dispassion which feeds the fire for spiritual passion/compassion, however in yoga it is applied also to non-attachment to objects of thought.
Aversion is impossible without raga, and vairagya takes care of both. Apara-vairagya still involves a grasper (asmita) who grasps onto coarse (vitarka) or subtle (vicara) forms (rupa) from which one takes pleasure (ananda). This is distinct from param-vairaga free from association with dualistic form or content (free from processes of pratyaya).
Thus vairagya is not repulsion. It is not escape or revulsion.. Even renunciation has elements of dvesa (aversion) as long as one is using willpower and effort. What practice effects is space where a natural vairagya appears where there is contentment which is spontaneously from any attachment or craving.This is the non-dual result afforded by asamprajnata samadhi (I.18). This is para-vairagya. See raga, dvesa, vrtrsnasya (I.15), vaitrsnyam (I.16), and vashikara. I.12-17.
Vairagyam being non-attachment, non-expectation, non-preference, or the release of any attachment/desire then connotes that abhyasa-vairagyabhyam are not two separate practices to eliminate the vrtti, but are to be taken both as one together as one practice, never separated. This spirit of vairagya is to accompany and be applied in every yoga practice. Release is essential. If this is properly realized, then success in life and ultimate liberation is assured.
There are many every day applications here. In daily life expectations give us an opportunity to examine our reactions to any expectation. The expectations by themselves may limit the possibilities or not -- they may or may not take us out of the present moment; they may or may not color our view. Expectation thus does not have to have limitations or negative mental reactions on our part as long as we do not have "attachment" to them.
In short we may have an expectation as a possibility, but when the actual circumstance does not conform to that projection, then one is best advised to "go with the flow" and make the best out of the circumstances. So it's non-attachment to the expectation that can make or break any situation. Another way of saying that is to expect the unexpected. That's vairagya IMO. That is like surrender -- -- getting out of the way and let in guidance isvara pranidhana. See Sutra II.2
I used to get disappointed a lot by people and/or events, but what I discovered was that it was just my mind that was tripping. I realized that I could change this. So then when I saw myself making some assumptions about what was going to happen, I would also expect the worse case scenario and be able to accept that as well. I would go to work to allow for all the possibilities, and that way was never disappointed and actually was sometimes pleasantly surprised. Likewise if I expected/anticipated the "worse case" then I would be open to other possibilities as well. Needless to say, many new possibilities were revealed because the mind was opened ... the citta-vrtti laid aside.
Sw. Satchidananda used to say: "Make no appointments and receive no disappointments".
When I was much younger I would make appointments in my business, but when the customer wouldn't show, then I would be unhappy (my choice, but then I didn't realize that I had a choice). After hearing Swami Satchidananda, I would start bringing a book to read, enjoy the trip to the appointment, enjoy the scenery at the appointment, and other wise have fun and be present "on the way". Gradually I realized that all I had was NOW and that all my appointments or expectations were opportunities to be now under any circumstance – In All Our Relations. Eventually I saw the relationship between the continuous application of vairagya (abhyasa-vairagyabhyam and Now Awareness. – being fully present -- allowing sacred presence into my life.
To be clear the author is using the word, "expectation" as in its basic definition as anticipation -- as any projection into or prediction of the future. Hence expectation takes us out of the present in anticipation of the future. Thus it demeans the present reality. If we can go into any situation (bar none) without leaving the supreme groundedness of the present (which is really all we have for certain which is real ) then the future no matter what it holds is simply another opportunity to respond from our center.
There are many examples. For example, I might go to a yoga class expecting one teacher. But there is a substitute. I become dis-"appointed" until I find that this unexpected new teacher is fantastic! However if I got involved in "judgment" that one teacher was "good" and the other "bad" or was fixated in my expectation that things "should" go one way and not the other, then that is where the problems arise, especially if one person tries to impose their will upon the other or if both try to impose their wills upon each other.
Another example, if I was going on pilgrimage to see a great saint and I shunned what appeared as a beggar sitting next to me who was really the saint in disguise, I would have missed a great opportunity unless I was able to entertain the sacred presence of the moment. This is true at each moment.
There is great gratitude to being present, mindful, grounded, and taking each situation as a learning opportunity -- an opportunity to love. If that means cleaning up the creek so that the animals have a healthier habitat, or cleaning up our own habitat, or helping your elderly neighbor, or being an instrument of peace, we are doing what feels good to us in our heart) and that vairagya brings us joy by acting as the agent of love and happiness. without attachment to results. Sure we may intend or prefer specific results, but it is far more important to act upon this urge as love, than to worry about its success or failure.
The highest vairagya is attained in non-dual realization that there is no separate object of body or mind to grasp because there is no separate self, but that is a deep realization for beginner's to grasp. Grasping at concepts is of course also raga. Apara vairagya is the lower vairagya which relates to worldly objects and objects in general (and hence samprajnata), while para vairagya relates to the highest vairagya beyond dualistic ways of subject/object duality (and hence is associated with asamprajnata samadhi). In an indirect way all aversion (dvesa) fear, hatred, dislike, repulsion, and the like are also due to raga. In dvesa (aversion) there is always an underlying preference involved (like and hence dislike) -- an attachment to results.
This is a most profound process oriented (versus goal oriented) synthesis. As long term practitioners know from experience, it is too easy to get goal oriented and lose the sense of sacred presence -- now awareness. Too often a practitioner will become drawn into, obsessed, and fixated/attached to the goal of the practice and then sacred presence leaves them and with that their enthusiasm and energy for the practice. With abhyasa-vairagyabhyam the result is absorbed and hence is not precluded, but decidedly included, alongside with the process oriented practice which honors the now awareness, is directed by it, and leads more fully into continuous integration (samadhi). That process of non-attachment should never be given up/surrendered. "Never give up, giving up" may sound like a contradiction for the outsider. So again it depends what is being given up and as a "result" of giving up (surrender) what is returned.
So to reiterate vairagya means is non-attachment in terms of ego, in terms of I/it duality, in terms of the false identification (samyoga) with objects (pratyaya), in terms of samprajnata, in terms of dualistic coarse and even subtle identifications with the citta-vrtti.
This way incessant striving, stress, tension, and uniformed willpower is put on the back burner.. Thus the yoga statement that success comes from both grace (through vairagya and isvara pranidhana) and a sustained sadhana (practice) is completely non-dual. It is not an either/or proposition (is it grace or sadhana). The two meet as one -- divine will and individual will are married/synchronized here. This is how nirodha (cessation) of the vrtti is established through effective practice.
The common man who has become addicted to cognitive processes of objectification and who has lost awareness of subjective experiential wholeness (beingness) may not be able to imagine surrendering his small minded mental operations and processes (vrtti) or having them cease. For them they identify *with* the citta-vrtti, they identify themselves *as* the vrtti, nay they are the vrtti, Sri Patanjali discusses this practice further in I.23.
In general modern man has become programmed so that the discursive mind (often labeled as the monkey mind) with its inertia of incessant mental processing is constantly chattering and fluttering about save for brief times of taking pause, awe, grace, serendipity or deep sleep. dominates his consciousness. However in meditation the monkey mind can calm down and through application (abhyasa-vairagyabhyam) cease completely as the mind lets go of its grasping onto mental objects. The periods of this stillness can be extended from a microsecond to eternity through practice. This letting go process of grasping onto mental objects as well as concepts in meditation practice is vairagya. To sustain that in sitting meditation (dhyana) is abhyasa or better abhyasa-vairagyabhyam. One continually applies abhyasa-vairagyabhyam
Applying abhyasa-vairagyabhyam continually, intensely, and repeatedly creates much open space eventually leading to the dissolution of the vrtti back to its source, allowing for a spontaneous mergence with self effulgent luminous and intelligent very large empty space -- sunyata or the boundless mind= all of which merely coalesces when the vrttis cease. This is where Patanjali is headed in I.15 Vitrsnasya ( thirstless; free from craving) and in I.16 Vaitrsnyam (freedom from desire).
Continuous non-attachment in All Our Relations can be applied in everyday life (difficult unless we are on in retreat or on the mountain), but especially in our personal yoga sadhana (such as dhyana), by letting go of thoughts and images as they arise while dwelling in our natural seat (swarupa).
The ancient yogis were of course in perpetual retreat, but today this is where taking a retreat, going to the mountain, roaming in the desert, vision quest, meditation (dhyana), as conscious practices can become catalysts for spiritual progress. .Many sincere practitioners can’t afford elaborate retreats but but everyone can meditate (as a complete let go) for ½ hour or so a day and practice other yoga techniques as well in this same spirit. Then we can start trying to modify our life style (aparigraha) so that abhyasa-vairagyabhyam allows for complete and continuous illumination eventually ending in samadhi.
The idea of the co-existence of "non-attachment" (vairagya) in relation to practice ("abhyasa") is understandingly difficult to the Western novice, because too often non-attachment and continuity in the focused intent and application of yogic practice may appear oppositional; i.e., the word, "practice", too often connotes willful effort, hard work, and control. However what about a freely flowing enthusiastic type of practice which is loving, passionate, playful, joyful, and not based on putting one's nose to the grindstone? In other words a successful practice does not have to be forced. fixated, driven, willful, and neurotic.
By abhyasa-vairagyabhyam, we understand that vairagya (non-attachment to results) is the essential key practice (abhyasa) in and by itself which can be applied consistently in All Our Relations, then the contradiction between abhyasa and vairagya ceases. Indeed we shall see how sustained intense practice (abhyasa) applied without attachment to results (vairagyam) is a profound principle when applied to All Our Relations. It is the key to yogic union. Such activities expand (tan) conscious awareness far beyond the processes of citta-vrtti nirodha.
The non-yogi may logically ask how then can a loving, passionate, enthusiastic, and dedicated practice exist without attachment. This is precisely where Patanjali is heading -- the uninterrupted flow of Divine consciousness and love -- the complete merging of divine will with individual will or in Vedantic terms the yogic realization non-dual inseparable union of Brahman and atman.
It requires two things for attachment to take place. In terms of yoga there seems to exist a seemingly independent seeker or practitioner (sadhak) on one hand, and there seems to exist an apparently external or objective object or goal of yoga on the other. But in the Integrity/Reality which has no bias(vrtti) of All Our Relations there exist no separation, rather in yoga the true self abides in swarupa (in one's true form) which is not governed by the vrtti. This profound theme is what Patanjali will be addressing throughout the remaining of the Yoga Sutras. Here there exists a natural enthusiasm or entheos of love, dedication, devotion, and zeal without attachment because such exists only in the awesome sacred non-dual world of the Natural Mind -- without future expectations. There in Indigenous Time -- in the Eternal Present, there is no goal orientation, no separate object relationships, and no sense of alienation from Self. Indeed the natural inspiration for practice is due to this communion with this timeless Reality, while effective practice moves us deeper. In other words sustained practice must be framed within the non-dual context of the eternal here-now in order for it to become effective/expedient (upaya). This eternal now is where we are going in yoga, but at the same time it is now and always has been from beginningless time. To mistakenly think that it is somewhere else, is reinforcing an illusion. Thus again we are encouraged to entertain instant presence NOW in All Our Relations.
Starting here with Sutra I.12, Patanjali enters into exposition of the specific remedial activities (sadhana) of yoga which lead to samadhi and foremost of them is the very causative application of tan-vairagya (extending the non-grasping) - the process of letting go -- of non-attachment, which facilitates the mind being present -- having arrived home. If there exists one basic application in meditation which is infallible, it is this -- Being present -- at one with Sacred Presence.
Vairagya can be translated not only as non-attachment to results and release, but perhaps more valuable as letting go of all expectation (non-expectation) -- to expect the unexpected. This is the necessary open minded attitude where functional success in yoga is realized. The cessation (nirodha) of the fluctuations, modifications, and distortions (vrtti) of the citta (mindfield) are catalyzed through the practice of vairagya -- the non-expectation of the beginner's mind. How else could rapid dissolution of the vrtti occur? HERE in this context is where we can achieve liberation. The practice itself (abhyasa) teaches us vairagya (non-attachment as release). It teaches us that it is futile to clutch, grasp, or hang on to the vrttis (although this can be a life time lesson for many). The major vrtti are pramana (politically correct and logical beliefs), viparyayah (erroneous or false notions), and vikalpa (conceptional artificial thought constructs in general) which glue together the largest false identification/belief i.e., that of a separate self (ego). It is this liberation from the limitations of ego delusion which must be realized. It is done so through the continuous application of the practice of vairagya in
All Our Relations. Here the word, consistent, is not being used because it too often connotes will power or repetition. The word, abhyasa. is much more active than that. It does not mean repetition.
The practice itself is an opportunity to let go of grasping and aversion both -- to get into the absolute beginner's mind of absolute wonder and openness (again expecting the unexpected). This kind of non-willful practice itself thus facilitates the vairagyam. Such is not performed by using the judgmental process (should I practice or should I not practice, should I d9 this or that, etc.) and the intellect and will (which belong to the ego (the vrttis). Here we are not using tha vrtti to guide us, but rather our innate deeper awareness (vidya). More so this approach to practice facilitates vidya by itself.
"Clear mind is like the full moon in the sky.
Sometimes clouds come and cover it, but the moon is always behind them.
Clouds go away, then the moon shines brightly.
So don't worry about clear mind: it is always there.
When thinking comes, behind it is clear mind.
When thinking goes, there is only clear mind.
Thinking comes and goes, comes and goes,
You must not be attached to the coming or the going."
—Zen Master Seung Sahn
The importance of vairagya as an integral part to all yoga sadhana cannot be over emphasized. It along with isvara pranidhana (surrender to our higher potential) occupy more space in the yoga sutras than any other practices.
This section I-12 through I.19 is all about the various stages of vairagya -- as ungrasping onto any mental objects, concepts, or conceptual reality so that the purusa consciousness can shine through (I.16). Vairagya indeed leads us to kaivalyam (absolute liberation). See III. 50 "tad-vairagyad api dosa-bija-kshaye kaivalyam".
Non-attachment to results or vairagya is thus the key to yoga sadhana. The samkhya tradition has interpreted this sutra to say both abhyasa (focused and steady practice and vairagya (as indifference) are the two practices of this most important section I.12-19, but those two can not be reconciled utilizing the samkhya framework. Rather Patanjali means constant, intense, and dare I say passionate application of vairagya, while vairagya means non-attachment to results (fruits). Vairagya is love and surrender, rather than indifference.
A non-practitioner might suppose that this is a contradiction in terms, but what vairagya means is non-attachment in terms of ego, in terms of I/it duality, in terms of the false identification (samyoga) with objects (pratyaya), in terms of samprajnata (versus asamprajnata), in terms of dualistic coarse and even subtle identifications with the citta-vrtti -- all identification with the citta-vrtti then are completely rested. This is effected by intense (abhyasa-vairagyabhyam) practice motivated by an unrestrained bhakti/shakti. As an experienced yogi knows, the more bhakti and connection the yogi has for the universal Brahman (isvara pranidhana), the less attached the yogin is with material neurotic objects. Similarly the less attached the yogin is with the coarse and subtle egoic identifications and citta-vrtti, the greater heart space the yogin has created in order to let in the universal non-dual (asamprajnata) Reality of the vita-raga and the maha-videhas as we will see in I.12-19 inclusive. Such is the unending victory of love -- love and wisdom in action unending, without attachment to results..
This section of the Yoga Sutras (I-12-19) is most profound). Also see Chapter 2 on tapas, swadhyaya, isvara pranidhana, and pratyhara.
Recognizing the universal presence of Brahman or isvara as all inclusive, interpenetrating all beings and things is concomitant with the process of union/yoga – connecting with our true nature of mind. Without contradiction it coincides perfectly with para-vairagyam – total withdrawal from dualistic mental habits and attachments.
So at the same time the yogin withdraws from the coarse dualistic world of appearances seemingly dominated by the sense objects governed by the citta-vrtti while creating space – total dissolution of the supposition of a separate object with any independent limited observer. Both false assumptions of the object and observer are destroyed as egoic mental contrivations and false identifications (samyoga). Such is not realized merely intellectually or conceptually, but rather experienced as a whoosh/shift (parinama). Here the experiencer, the experience, and that which is experienced are unified as one with the universal holographically.
As the yogin withdraws beyond infinite space, isvara enters and hence the dance, the song, the divine pulsation comes back through this sacred space.
The following is from THE ESSENCE OF BHAGAVAD-GITA by Sri Srimad Bhaktivedanta Narayana Maharaja
Everyone will die, and those who don’t go today will go tomorrow or the next day. We should not cry or worry for them, because inside the body is the soul: “The soul cannot be harmed by any weapon, burnt by fire, moistened by water, or withered by the wind. The soul is eternal, but the body is subject to death, so don’t be unduly concerned about the body.“ (Bhagavad-gita 2.23)
It is all right to take care of our bodies to a certain extent. This body that Bhagavan, the Supreme Personality of Godhead, has given us is like His temple, and we should care for it so that we can perform His bhajan. We should keep it clean and repair it, because otherwise we won’t be able to do bhajan. It is all right to care for the body to this extent, but it should be done with a spirit of detachment.
In the end, Bhagavan will ask for the body back, and it must be returned. He will say, “I have given you such a rare and valuable human form, so what have you done with it?“ That is why He has spoken verses such as:
“While ordinary people sleep, the sage is awake in self-realisation, and while the sage sleeps, ordinary people are awake in sense gratification.“(Bhagavad-gita 2.69)
We should simply engage in bhagavad-bhajan, bhajan to Bhagavan, the Supreme Personality of Godhead, and go on doing our duty, considering happiness and distress to be the same. Up to this point, Krishna is giving general instructions.
THE SECRET INSTRUCTION
After this comes the secret instruction, which is knowledge of Brahman. Brahman is spiritual substance. The spirit soul is Brahman, and so is the Supreme Spirit. Arjuna asks.
“What are the symptoms of a person whose consciousness is absorbed in Brahman? How does he speak, how does he sit, and how does he walk?“ (Bhagavad-gita 2.54)
In the eighteenth chapter the conclusion is given:
“One who is situated in Brahman sees Brahman everywhere, and he thinks, ‘I am also Brahman.’ Thinking in this way, he will meditate on Brahman, and will not experience happiness or distress. He remains steady in any situation, and merges his
consciousness in Brahman.“ (Bhagavad-gita 18.54)“Go on doing your duty and don’t desire the fruits of your labour.“ (Bhagavad-gita 2.47)
In a general way. this is knowledge of Brahman.
MORE SECRET INSTRUCTIONS
After this comes the more secret instruction, which is knowledge of Supersoul. There are two classes of living entities, namely the fallible entities in the material world, and the infallible entities in the spiritual world. Beyond these two classes is Supersoul, an expansion of the Supreme Personality of Godhead who resides in the hearts of all living entities, is described as being the size of one’s thumb. Meditate on Him, and if you don’t reach Him, try again. Again not reaching Him, try again.
“That formless Brahman that I mentioned to you before don’t go there! Beware! It is extremely difficult to attach your consciousness to something which is formless.“ (Bhagavad-gita 12.5).
Instead, meditate on the paramatma within the heart.
“One who links with Supersoul in yoga is really in the renounced order of life (a sannyasi) and is a real yogi. One does not become a real sannyasi merely by refraining from prescribed activities, or by muttering ‘I am Brahman.’ (Bhagavad-gita 12.56) This is all more secret instruction.
THE MOST SECRET AND THE MOST SECRET OF ALL
Guhyatam, the most secret instruction, is given in the Ninth Chapter of Bhagavad-gita. Pure transcendental devotional service (bhakti) is given there, but it is devoid of rasa. Although it is pure bhakti, it is not full of rasa. The most secret of all secrets is given at the end of the eighteenth chapter. It is the highest limit of bhakti, because it is full of rasa
“Because you are very dear to Me, I am telling you this most hidden of all instructions.“ (Bhagavad-gita 18.64)
Now, what is that instruction?
“Absorb your mind and heart in Me, become My devotee, worship Me, offer your obeisances to Me, and then certainly you will come to Me. I make this promise to you because you are very dear to Me.“ (Bhagavad-gjta 18.66)
Before this point. Sri Krishna had explained worship of Bhagavan with awareness of His opulences; this is worship of Narayana. However in this verse, four extraordinary activities are described. The first is "man-mana bhava": always think of Me; the second is "mad-bhakta" become My devotee; the third is mad-yaji: worship Me; and the fourth is "mam namaskuru":offer obeisances to Me. If you cannot do the first, then do the second. If you can’t do that, then do the third. If you can’t do that, then just offer obeisances (pranama), and everything will come from that.
ABSORB YOUR MIND AND HEART IN ME
Now we will speak on the first part of this verse, man-mana bhava: “Absorb your mind and heart in Me.“ This is not a simple thing. If we want to absorb the mind in any one activity, we must fix our eyes, ears, nose and all our senses on it. If the mind cannot concentrate on something, it is more or less uncontrolled. Sometimes our mind is contemplating sense enjoyment, and sometimes we think about Krishna. This is the conditioned state. The highest form of worship is to absorb the mind fully in the lotus feet of Bhagavan. But when will this be possible?
Sutra 13 Tatra sthitau yatno-abhyasah
Through continuous and sustained dedication, devotion, zeal, and concentrated enthusiasm (yatnah) [yogic] practice (abhyasa), will then become steady, stable, strengthened, and balanced (sthitau). A self supporting and naturally self instructing spiritual practice will unfold and become self perpetuating capable of supporting itself in itself.
yatnah: enthusiasm: zeal, Endeavor; Enthusiastic sustained effort.
abhyasa: focused and conscious continuous appplication. At first this continuity is diffcult to sustain. With practice over time, practice becomes easier and effortless -- self sustaining.
yatno-abhasah: A continuous sustained enthusiastic dedicated practice.
sthitau: balanced strength. Supportive. Foundational, unwavering.
Commentary: This continuous enthusiastic abiding is characterized by a resting into a great peace and stillness of the mind. Here distractive attachments toward an "object" are released or do not arise. This way we form the stable base to progress in yoga practice is to be firmly established in the practice release (vairagya).
A sustaining, dedicated, devotional zeal, and/or natural concentrated enthusiasm enters into our practice moving us into stillness and provides direction, centeredness, and groundedness for All Our Relations. It provides an increasingly accessible still, stable, and balanced self supporting impetus in which to proceed. Thus, Patanjali defines yoga practice (abhyasa) as that activity which leads us toward, supports, and strengthens the presence of a sense of balanced and steady stillness (sthiti) where the polar turbulences or conflicts no longer tug nor nag the mind stream. Here the word, sthitau, is translated as a passive firmness, stillness, or a restful steadiness, something like what we can experience in sama-sthiti or tadasana, rather than associate it with the idea of, fixity, which conjures up a contracted and active image of rigidity. Yogis do not pursue rigid minds and bodies. One translation of sthitau is a coming into a stable situation of rest, stillness, and quietude -- a steady abiding at REST.
Abhyasa should lead to a relaxed, stable, calmness, steadiness, restful, and self supporting stillness and stability of the mind-filed (sthiti). After it is firmly established it self perpetuates its own power and intelligence.
Swami Veda Bharati interestingly translates Vyasa's commentary (bhasya) on I.13 as:
"Stillness or stability (sthiti) means the mind-field (citta) flowing pacifically when it is without vrttis. The endeavor tending towards this purpose is virility or exertion. Practice is the observance of the means thereto, with the will to achieve its fulfillment."
Later SW. Veda Bharati comments on Vyasa's commentary:
"The endeavor is directed towards sthiti and is explained by Vyasa by offering two synonyms:
virya: virility, vigour, strength, energy, potency, the qualities of a hero
utsaha: enthusiasm, perseverance, fortitude, firmness, exertion, vigorous pursuit.
Obviously an endeavour should be undertaken with these heroic qualities turned inwards and their intense concentration directed at the effort to bring the mind to stillness."
from the Yoga Sutras of Patanjali with the exposition of Vyasa, Volume I, Pandit Usharbudh Arya (Swami Veda Bharati), Himalayan Intl, Inst. 1988.
Again the mutuality of abhyasa (as the sustaining practice) and vairagyam (letting go) in I-13-16 reflects a very profound skillful balance and synergistic synthesis taken together (upaya) because "ordinary" mental processes which are operating under the dictation of dualistic mentation (the normal situation of the ordinary discursive mind) very often create a confusion between "practice" on one hand, and " letting go" (vairagya) on the other. This occurs because ordinarily we often confuse/associate practice with individual willfulness. In yoga balance is key. For example in India where there may be much abundance of indifference and surrender then abhyasa is often emphasized as vairagya is taken for granted. However in the West there is more fixation, goal orientation, obsession, and attachment so vairagya has to be emphasized in order to achieve synergistic balance. For the hatha yogi, HA or pingala nadi represents abhyasa and THA or the ida nadi represents vairagya. Their balance provokes a mutual synchronization, synergy, and activation in the central channel (sushumna nadi) where a stable self supporting (sthitau) enthusiasm (yatnah) manifests.
Those of us who are lost in duality mistakenly think that practice on one hand, and non-attachment to results on the other, are conflicting, and thus a needless tension is created. Really they are meant to work together as will be illustrated in the following sutras. Continuous application of focused intent eventually reveals what we are holding onto; i.e., what is holding us back. Thus release (via vairagya) catalyzes our liberation (mukti) from bondage. Similarly, just the intent of taking up a practice is an affirmation of making a change in one's life and that it concomitant with letting go of something. Here effort and non-effort form the yang and yin -- the two poles of the great process of yoga sadhana that Patanjali is describing in Samadhi Pada. Just as profound is the question whether it is through man's work or divine grace that ultimate realization dawns. Is it earned or is it is bestowed? This is easily answered that by vairagya one does not mean a passive collapse or state of inertia because Patanjali calls it a practice. It is a particularly advanced practice that lets go of all attachments, even that of practice, thus creating space for Grace -- for the higher transpersonal wisdom to dawn (as we will see in Sutra 49 (Rtambhara prajna). One finds that in order to even find our practice and to have the grace to "do" practice, as well as to be successful in practice, such is due to to Grace alone due in the end to Grace -- a higher and more profound transpersonal wisdom and identification. But this does not mean that abhyasa does not act as an invitation to Grace when practiced wisely (upaya).
Consistent focused intent over time by itself builds up its own intelligent momentum and acts as the innate always accessible transpersonal teacher, especially apparent when we are able to give up expectation and preference (attachment to results) other than to simply abide in the sacred space which is always available and present within. This enables us to focus upon the innate beauty and power of the practice as an ongoing self revelatory process which provides access within to the timeless attributeless eternal universal transpersonal source which resides in all (isvara). HERE inspiration, zeal, dedication, devotion, and natural enthusiasm (yatnah) work reciprocally so that the practice becomes self perpetuating, self sustaining, effortless, energizing, and self inspiring. All activity becomes a moving meditation which reveals the ever present true Self and thus the practice takes on a life by itself, becomes energized and empowered, self actualizing, self empowering, self liberating, fertilizing the pregnant fields (abhumih) which gives forth beginningless birth, and which endows the fount of inspiration (virya). Eventually this practice become continuous (the esoteric meaning of the word, yoga, in All Our Relations!
Sutra 14 Sa tu dirgha-kala-nairantarya-satkara-asevito drdha-bhumih
Then after a sustained period of time (dirgha-kala), with attentiveness (satkara), and continuous dedication and attention (asevitah), then the practice itself will become innate, self perpetuating, spontaneous, and inner directed (nairantarya) establishing the practitioner on firm ground (drdha-bhumih).
Commentary:Practice will eventually spontaneously manifest from the inside out as a natural result. Practice becomes continuously inner directed (nairantarya), gains its own integrity and maturity eventually becoming firmly established through repeated prolonged or consistent application (dirgha-kala) especially when combined with the concentrated energetics of dedication, diligence, devotional attentiveness (satkara) which are assiduously cultivated (asevito). Simultaneously as our practice matures in stages, the quality of our enthusiasm, dedication, devotion, and desire to practice synergistically improves. In other words we find that functional practice leads to even more enthusiasm to the fertile soil (abhumih) of an even more functional (a-sevitah) practice i.e., it becomes natural, flowing, and self perpetuating. In terms of psycho-neuro-physiology a positive biofeedback loop is formed.Thus we start to listen within and are instructed by the inner wisdom instead of the chitta-vrtti.
This is a natural continuation of Sutra 13. Although Patanjali will offer many specific practices (sadhana) later on, he expands upon this theme that through a consistent and sustained dedication, inspired enthusiasm, and devoted concentration (yatnah) which is innately informed and integrated in our daily practice (abhyasa), then a certain steady and balanced (sthitau) state is achieved which liberates the naturally fertile and self perpetuating potential of the practice over time. Here the practice itself becomes steady, self established, self liberating, and inner directed (nairantarya) having established a direct communion and intelligent energetic dynamic of its own because the inner conduits (nadis) of the (cit-prana) animated by cit-shakti has now become opened. A good practice grows on us naturally and is naturally expansive, self liberating, and self instructive.
This practice creates a realignment and karmic shift paralleling that of the intelligent energetic dynamic which the functional practice itself creates over time. We can call this regaining the natural intelligence of the body-mind or simply a spiritually self empowered, practice which empowers our inner wisdom while irrigating the evolutionary centers. To go deeper in trying to express this profound mutuality of an empowered practice most often becomes difficult to express in words. At first (to those who have not yet experienced it), it may sound like "mumbo jumbo", but advanced practitioners will take this reading as a confirmation. This activated power of the practice becomes a springboard itself -- its ability to become spontaneously self instructing and self liberating has become fertilized. This is what is meant by virya (as shakti pat) in its more esoteric sense. Thus the true yogi goes to his/her practice for instruction and guidance as it brings forth the inner wisdom and inner teacher, while a religionist or academician goes to ancient books or external authorities for guidance. Truly blessed are those who have gleaned this.
"The moon and sun unite
within your body when the breath
resides in the meeting place
of the two nadis ida and pingala.
It is the spring equinox
when the breath is in the muladhara,
and it is the autumn equinox
when the breath is in the head.
And prana, like the sun,
travels through the signs of the zodiac;
each time you inhale,
hold in your breath before expelling it.
Lastly, an eclipse of the moon
occurs when the breath reaches
the abode of kundalini
via the channel ida,
and when it follows pingala
in order to reach kundalini,
then there is an eclipse of the sun!
The Mount Meru is in the head
and Kedara in your brow;
between your eyebrows, near your nose,
know dear disciple, that Benares stands;
in your heart is the confluence
of the Ganges and the Yamuna;
lastly, Kamalalaya
is to be found in the muladhara.
To prefer 'real' tirthas
to those concealed in your body,
is to prefer common potsherds
to diamonds laid in your hands.
Your sins will be washed away...
if you carry out the pilgrimages
within your own body from one tirtha to the another!
True yogis
who worship the atman within themselves
have no need for water tirthas
or of gods of wood and clay.
The tirthas of your body
infinitely surpass those of the world,
and the tirtha-of-the-soul is the greatest of them:
the others are nothing beside it.
The mind when sullied,
cannot be purified
in the tirthas where man bathes himself,
...Siva resides in your body;
you would be made to worship him
in images of stone or wood,
with ceremonies, with devotions,
with vows or pilgrimages.
The true yogi looks into himself,
for he knows that images
are carved to help the ignorant
come nearer to the great mystery."
Yoga Darshana Upanishad,4.40-58 trsl., J. Varenne, Yoga in the Hindu Tradition, Univ. of Chicago Press, 1976.
Then in I.15 (after addressing the characteristics of abhyasa) Patanjali addresses the practice of vairagya (what some may call the practice of non-practice).
Sutra 15 Drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam
When the mental operations are no longer focused (drsta) upon external teachings found in tradition (anusravika) nor any externalized objects based within an objectified conditional framework (visaya), then a mastery (visikara) and freedom from all cravings and attachments (vrtrsnasya) toward the external or objectified world of objects (visaya) is established. Then our practice comes together and is touched by the intimate knowledge (samjna) which is gained through the activity of efficacious release called non-willful doing (vairagyam).
Commentary:HERE we are moved by the non-dual wisdom which brings joy, being free from the limitations of ordinary conceptual and extrinsic grasping -- the outward spinning thought patterns and mind-sets which oscillate in the narrow corridors of the conditioned objectified (visaya) neurotic mind (citta-vrtti). The expedient proficient activity which cultivates inner flow when outflowing cit-prana is redirected inward (vasikara), is vairagya (release of self efforting and attachment to results); which is accomplished when the yogi is no longer possessed by nor possesses neurotic cravings of external objects (visaya) of fulfillment (vitrsnasya) in the dualistic mindset of a separate "I" and "it"; thus the seer rests in undisturbed non-attachment and release (vairagya). Thus desirelessness (vitrsnasya) is achieved through perfection (vasikara) of vairagya which coincides when one comes into an integrated inner understanding (samjna) that the objects of senses (visaya) such as what we see (drsta) and hear (anusravika) and all other such conditional frameworks based on sense objects (visaya) will only distract the mind and energy (cit-prana) further. When the cit-prana is no longer drawn outward by apparently separate objects (seen, heard, heard of, sensed, or imagined), then vairagya is perfected. Thus the continuous focused intent (abhyasa) of vairagya (non-attachment to results) is a tremendous aid that centers us in our core (heart). We are less frequently distracted from it. This process also brings us into kaivalyam when we let go of the artificial distinction between purusa and sattva (Sutra III.50)
Perhaps a simpler interpretation for the casual reader (non=practitioner) is that the word, samjna, merely means equivalent, so that Patanjali is saying that the practice of vairagya produces an accomplished state where a freedom (vitrsnasya) from limited relativistic and dualistic frameworks (visaya) is achieved which were previously limited to things seen, heard, or imagined in the past. Here one wakes up in true attentiveness, no longer being distracted and dissipated into a disparate dualistic world where the separateness of self (spiritual self alienation) is validated.
An esoteric interpretation is that Patanjali is saying that through truly seeing (drsta) and listening (anusravika) with the third eye (beyond the dualistic method limited by the senses) then true understanding (samjna) of the emptiness (sunya) of the sense objects will be realized, thus leading to the natural mastery and freedom from desire (vitrsnasya), therein vairagya becomes perfected in swarupa (abiding in our natural true self) .HERE in the profound non-dual transpersonal sense there is no separate self and separate object of attention.
Traditionalists, fundamentalists, and orthodox Hindus however take anusravika in the Vedic sense of "listening to tradition, authority, or the Vedas", but since Patanjali never mentions the Vedas nor since he considers pramana to be a vrtti, this would seem to be putting a Vedic spin on his rather plain and obvious meaning regarding vairaga and abhyasa. Such adherents also of course take vasikara as being forceful and willful control as opposed to referring to the occurrence of a mastery which no longer subject to the polar assaults of separate subject/object. Traditionalists seem to read-in a lot of their own ideological agenda in their interpretations.
However if we take Patanjali literally as meaning exactly what he says; i.e., as the authority rather than his Vedic interpreters then the value of the sutra takes on a profound Yogic message rather than a Vedic message. If Patanjali meant something very different, then he would have said it. When we look at the Yoga Sutras in that way they make a lot of sense in regard to what our own practice teaches, but when we take the institutionalized orthodox interpretations, such makes little sense other than as an intellectual exercise or philosophical discourse on the Vedas or samkhya philosophy. In any case, in this sutra Patanjali states that by releasing our hold on things that hold us back -- things of the past as well as fixations (expectations) upon the future and especially the way the mind grasps onto "objects" we can achieve a thirstless/desireless state which in its positive side provides fulfillment and completion. This desireless state (vitrsnasya) awaits us in the non-dual present of All Our Relations. Yet it is not absolutely complete yet, because there still appear the presence of dualistic objects. The mind is still colored by cognitive thinking to a degree (samprajnata).
Often the male oriented or forceful interpretation that vashikara implies the idea of subjugation and control, or even something to do with authority such as Vedas which is a common interpretation, but it is not what Patanjali is saying, but rather that is commonly read in by traditional male vedic scholars. For example vasikara/vashikara can be perfection and sublime contentment due to para-vairagya (total non-dual integration where ideas of a separate self and separate objects no longer compute, and thus not necessarily stemming from active methods of willful control or subjugation (especially so when we are applying this to vairagya as release). If Patanjali meant willful control, then we must ask "who" is it that gains that mastery and over what? Control refers to struggle, tension, and conflict and at best self regulation, but vairagya refers to release of tension, struggle, and stress. The inclusion of normal willfulness would just be reinforcing the illusion of separateness, avidya, and specifically the egoic klesha of asmita. Patanjali however is far more advanced than that, rather he specifically says that vairagyam is sublimely accomplished when thirst/desire ceases (vitrsnasya). It's simply over when we relinquish it.
The highest vairagya is attained in non-dual realization that there is no separate object of body or mind to grasp because there is no separate self, but that is a deep realization for beginner's to grasp. Grasping at concepts is of course also raga. Apara vairagya is the lower vairagya which relates to worldly objects and objects in general (and hence samprajnata), while para vairagya relates to the highest vairagya beyond dualistic ways of subject/object duality (and hence is associated with asamprajnata samadhi). In an indirect way all aversion (dvesa) fear, hatred, dislike, repulsion, and the like are also due to raga. In dvesa (aversion) there is always an underlying preference involved (like and hence dislike) -- an attachment to results.
Similarly the word, samjna, is here translated as "coming into understanding" or born of self awareness, or an intimate and direct knowledge. Samjna is composed of sam (together) and jna (to know or understand), so that vairagya and vitrsnasya are being equated.
Again there is no intention of restraint or control (which is unfortunately too often mistakenly attributed to vairagya), but rather mastery or perfection (vitrsnasya) so that the outflowing of the cit-prana ceases (in perfected vairagya). To a willful and left brain dominant person mastery may conjure up force, control, or restraint, but here it should be obvious that the mastery is one of release, letting go, and surrender pertaining to vairagya (non-attachment -- non-control). Vairagya is a let go, a release, or simply non-attachment of any anticipation and hence anxiety also departs. Here goal orientation is utterly defeated as well as dependence upon conditioning (visaya). In this way unconditional joy and well being is naturally affirmed and self sustaining. It is not unusual that the traditionalists will bring in the Vedic spin and issues of control in their interpretations in 1.12-16, because Patanjali is speaking about the exact opposite of control, tradition, and the past, i.e., vairagyam. Vairagya as release becomes clear to advanced meditators (those who practice over time). The ordinary mind tends to wander toward objects of attention, yet applying vairagya continuously via focused conscious intent (not through control, suppression, nor restraint but simply by consciously releasing the thoughts and words of the monkey mind as they start to arise), then the arising of thoughts eventually become pacified, eventually ceasing for longer and longer durations until this becomes recognized as our Natural (unconditioned) Mind in swarupa.
"If while speaking of the samadhi of oneness, you fail to practice straightforward mind, you will not be disciples of Buddha. Only practicing straightforward mind, and in all things having no attachments whatsoever, is called the samadhi of oneness. The deluded person clings to the characteristics of things, adheres to the samadhi of oneness, and thinks that straightforward mind is sitting without moving and casting aside delusions without letting things arise in the mind. This they consider to be the samadhi of oneness.
This kind of practice is the same as being insentient like a rock and is the cause of obstruction to the Tao. Tao must be something that circulates freely; why should we impede it? If the mind does not abide in things, the Tao circulates freely; if the mind abides in things, it becomes entangled."
from the "Platform Scripture", Hui-Neng
Through tasting the effects of vairagya in daily practice (on or off the meditation cushion or practice mat) in
All Our Relations
as to where our thoughts are wandering and letting them go (not following them), then our attention is naturally brought back to the core center in vasikara samjna vairagyam. We become aware of the discursive (monkey) mind wandering and we bring it back through pratyahara. Here vairagya is the remedy for all outward cravings and anticipation -- specifically the remedy for the kleshas of raga (attraction) and dvesa (repulsion). It is the very reversing outward flow as in pratyahara away from outward dissipation/distraction, then back into the center or sushumna creating inward and upward flow in the core center (sushumna). Through vairagyam and/or pratyhara we withdraw the clinging of the mental energies toward duality (external objects either mental or physical) and draw the energy back to the Source of consciousness. Thus we prevent the cit-prana (consciousness and vital energy) from dissipating and spinning outwards through implementing and directing the inner gaze. This rekindles our natural innate yearning and passion for Self -- it is at once inspiring, strengthening, potenizing, and invigorating. When this re-alignment is well established over time (through authentic abhyasa and vairagyam), it establishes its own energetic dynamic revealing the non-dual (inner/outer) teacher. This creates a karmic shift paralleling that intelligent energetic which the practice itself creates over time. We can call this regaining the natural intelligence of the body or simply a self empowered, practice which empowers our inner wisdom.
This way we re-educate our pre-existing errant mental. emotional, physical, and energetic proclivities toward seeing the Universal Self continually in All Our Relations. Thus we conjoin the process of unifying with the intelligent Source of cit-prana) more deeply communing with it here and now in sacred presence. We both welcoming it while it simultaneously it welcomes us in the Reality of the Great integrity of the unconditional eternal (Infinite Mind). We gradually become more at home residing in the Eternal HERE. Such reprogramming is the result of functional and authentic yoga practice.
This is done by releasing old thought patterns which obsess upon the future or the past, old karmic patterns, old mind sets, or any such other goal oriented fixations, false identification, neuropsychological dysfunctional patterns, goal dependent orientations, or more simply put attachments, expectations, prejudices, and anticipations dependent upon the past or future. This release of anticipation spontaneously directs the vital energy and attention inward to a centered and still place, and thus one's proclivity and passion toward its benefits increases automatically and naturally; i.e., a new positive biofeedback loop or habit is formed, while the practice of "vasikara samjna vairagyam" becomes the practice of no practice -- effortless, invigorating, energizing, self inspiring. self liberating, and free from "self"-will.
On a simple level, vairagya is the acceptance of the present without anticipation, apprehension, fear, desire, longing, expectation, or even preference. Vairagya does not mean some neutral passionless state of detachment, spaciness, indifference, withdrawal, or abstraction; but rather as we will see in the next sutra, vairagya can be equated with the divine passion for ultimate union with param-purusa (reconnection/reunification with universal spirit and consciousness) as our everyday embodiment/manifestation --as our Reality in All Our Relations) is maturing. In other words when we empty out the pot of dank water, it can then be filled with fresh nectar. Thus this is a simultaneous process of letting go of dysfunctional attractions and anticipations (the kleshas of raga and dvesa) while at the same time deepening our passion/communion in sacred presence. Vairagya as such redirects the cit-prana from an outward, dissipating externalized distraction, back into Source and back into the body as an inner directed act that catalyzes divine passion. As such on many parallel levels with such practices as pratyhara, pranayama, aparigraha, santosha, tapas, isvara pranidhana, bandhas, mudras, and others.
When that sense of a deep heart felt "connection" is strengthened through practice, then in turn neurotic distractions spontaneously and naturally lessen. That light of consciousness (citta) which was previously obscured through the action of vrtti (the veil of ignorance) starts to shine through more often, further reminding us to let go of old corrupting and dysfunctional modalities of tension, strife, and disintegration. As vasikara (mastery) becomes slowly perfected (as no longer being subjugated to outward flows of consciousness and prana), it is here also that the bandhas become engaged spontaneously, the inner seeing becomes amplified, our practices become extended to All Our Relations producing virya (empowerment), and unconditional joy re-enters into daily life more continuously.
Sw. Venkatesananda's commentary on this Sutra talking of samjna and vasikara says;
"The attention that was flowing outwards suddenly begins to flow toward yourself. That is called vasikara which means that it comes under your control. That is control of a very different kind. There is neither expression nor suppression, but intense self-awareness. When in the light of self-awareness the mental colouring is seen and the object is then seen not to have that value, simultaneously the craving disappears...That is not yoga because you get so dreadfully committed to the vrtti called control. Yoga has slipped through your fingers".
This state of thirstlessness leads us well into the key of understanding and applying sutra 1.16 in the lofty terms of nonattachment to the gunas (guna-vaitrsnyam) as param-purusa-khyater (the revelation of param purusa). See also the commentary in Sutra I.9 on on vikalpa, sutra I.42 (on words), sutra I.7 (on pramana or belief systems), sutra I.17, on vitarka, and I.49, sutra I.42, and sutra 16.
Sutra 16 Tat param purusa-khyater guna-vaitrsnyam
Through that [practice] where total non-fixation and freedom (vaitrsnyam) from attachment to the seemingly independent reality of differentiated physical objects (the gunas) there occurs simultaneously the recognition and realization (khyater) of the universal indwelling and omnipresent Source of consciousness and creation as a single process-- param purusa-khyater (the clarity of the Universal Infinite Mind - the Great Integrity shines forth).
khyater: illumination, clarity, recognition, realization.
param: most sublime, highest, unsurpassed, undiminished
purusa: most commonly, the witness consciousness who is said to rest in pure objectivity. Primordial, original, eternal, and untainted universal witness consciousness: The Big Self..(see glossary). Here Patanjali does not mean purusa as a separate person or "self".
gunas: The evolutes of creation/nature
vaitrsnyam: Freedom from all desire and attachment. A strengthened and higher form of vitrsnasya simultaneously free from the false notion of separate objects (the gunas) and simultaneously the arising of n0n-dual all pervading consciousness revealed inside and out (purusha consciousness). I.16 (see vitrsnasya and vasikara)
Commentary: Progressively then as the strength of one's practice increases, the vrttis also correspondingly subside, we eventually wind up in stillness and clarity of the bigger transpersonal non-dual and transconceptional Mind. Then the individual mind has become transformed/enlarged resting/abiding in its true nature (swarupa) as a realization (khyater) dawns of param purusa (Infinite all pervading Universal Consciousness/Mind, Supreme Self, or Absolute Universal Transpersonal Consciousness). This awareness grows on us through practice. It becomes increasingly present as sacred divine presence. Thus through this dawning realization (khyater) of param purusa one wins the freedom from any distractive desires (vaitrsnyam) for external objects (the attractive outward spinning of the mind toward the gunas are stilled) as we focus on the unitive Cause of relativistic duality/differentiation (the gunas). This is the realization (khyter) of param purusha (the transcendent All Encompassing Universal Consciousness) [which is brought about through not being caught up (vairagya) in the multitude differentiations of mundane relativistic existence (gunas) as being separate individual/differentiated forces (discrete). Simultaneously the yogi wins freedom (vaitrsnyam) from the cause of bondage to differentiated objects which only appear to be separate but in Reality are all united in the Whole.
By realizing the transpersonal non-dual whole (param purusa) -- the Great Integrity, Big Self, or Boundless Mind, by the cessation (nirodha) of habitual superficial dualistic mappings of the mind (visaya) which occur through the distorted lens where consciousness is abstracted into differentiated physical objects of existence (gunas), then the dualistic colorings, filters, veils, shrouds, enslavements, hindrances, and other such limitations based on the delusion of separate object and a separate perceiver (ego), which is called ignorance (avidya), are loosened, eventually dissolve, and are utterly destroyed (nirodha)
Here the word, guna, simply refers to the differentiating process of any or all physical phenomena i.e., the phenomenal world consisting of separate things and qualities. In short one is no longer attached to merely the physical -- the objective state of ordinary materialism which is attached to the realm of physical objects. At this stage in our practice we realize that further extrinsic pursuits into the myriad characteristic differentiations of material existence as separate phenomena (as symbolized by the gunas) will not bring forth true and lasting happiness. Rather Spirit/Source lies in a different direction. When it is realized inside, it is simultaneously realized in all things -- as omnipresent and eternal. No separate thing (phenomena) can be such.
That is, reductionist and analytical thinking (although useful in mathematics and some applications`in technology) is not up to the yogic task od samadhi. It will not be adequate nor helpful toward bringing forth integration -- the Integrity which is yoga. Rather the practitioner is learning through the practice (abhyasa) of vairagya that it is the process of knowing this very instrument of seeing itself-- the inherent intelligence behind the eye (the inner or third eye) which determines everything (whether we see clearly and completely on one hand, or not clearly in the confused and fragmented way called avidya or ignorance).
It is valuable to point out that in yoga, the param purusa is not itself a separate object like God, but it is a state of self realization (khyater) -- it is an heightened way of observing/seeing. It is not a separate witness consciousness although at first it may appear to be separate from our inner intelligence. rather it is the great flame which lights intellect and all intelligence (the intelligent principle if you wish) but it is a principle not based upon any condition or theory.
"There's a great space in which this moment takes place. There's a great silence which is listening to the thoughts."
Adyashanti
This way the practitioner begins to pursue the non-pursuable; expects the unexpected; begins to see beyond the sense (the third eye is opened); and the yogi then becomes more attuned to the underlying ever present eternal unifying universal current of unbounded consciousness (param purusha) which has always existed behind the scenes of what we have previously labeled as gross temporal materiality. As we become increasingly aware of this absolute, universal, and eternal consciousness underlying the consciousness principle (param purusha) and see through the clear glass of its Reality, we abide effortlessly in our true nature (swarupa) thoroughly devoid of desire (vaitrsnyam) . It is this lens which is no lens at all, which is free of distortion and all aberration. Then the agitating and disturbing patterns (vrtti) moving us away from our core energy naturally subside and come to rest in a joyful and timeless stillness (nirodha).
It is valuable to point out that vaitrsnyam refers to freedom from desire or distractions and connotes the successful completion of vairagya (non-attachment). It would be contradictory to the essential purport of the word, vairagya, to misinterpret vaitrsnyam in terms of any willful control (as traditionalist left brain dominant academia assert) for certainly HERE there is no ordinary effort, but rather natural transpersonal inspiration, spiritually motivated zeal, enthusiasm, and divine passion reign. Also it is perhaps salient to point out that vairagya and vaitrsnyam as meaning freedom from distraction and dissipative cravings, then it would connote (samjna) the accomplishment of the opposite direction of distraction which would be attentiveness and attention. Similarly the opposite direction of vaitrsnyam would be continuous fulfillment or completeness such as santosha, aparigraha, and kaivalyam (See the following padas for more on these). Here the cit-prana is remediated inward activating the previously dormant non-dual evolutionary energy leading to Sat-Chit-Ananda.
So in I.15 one realizes non-attachment as freedom from the sense objects (seen or heard) as vitrsnasya), but here it is non-attachment as freedom from the gunas (all of creation) as it reveals the universal primordial consciousness (param purusa=khyater). Guna is simply the word that denotes a method of analysis based on raja, sattva, and tamas (the three gunas) in order to discern differences in differentiated reality/relative awareness. That is the system that samkhya philosophy subscribes to which defines and creates separation and differentiation between the various aspects of what is ordinarily labeled as the phenomenal or objective world. Here Patanjali declares freedom from that method of classification as such is superimposed upon the field of consciousness and colors it, as it truly exists as-it-is in naked awareness (swarupa) devoid of any such philosophical elaboration or any other artificially imposed filter or fabrication free from reductionistic comparison based on dualistic existence. Samkhya adherents will say that this is the way "it" really is. For them they believe it, but it is just their preferred filter, coloring, or vrtti. Patanjali is saying something quite the opposite and that is precisely why this simple sutra has become severely attacked and distorted by institutionalized samkhya interpreters.
For a philosopher, scientist, or other reductionist thinkers who wish to catalogue phenomena, one easily may become immersed in elaborating upon the gunas in endless analytical thought, but it is not an effective methodology for a yoga practitioner who is rather attempting to reside in boundless all inclusive freedom without such attachment -- being free from the causal extraction process itself. Not that Patanjali is saying that analytical techniques are not of use in "the world", but rather in functional yoga practice, one eventually benefits from a transcendental release or freedom from such reductionist/extractive processes themselves, by residing in a living systems wholism/hologram.
The samkhya idea of the gunas is simply the unfolding and differentiation of the physical world which can be discerned or identified as form having discrete qualities Here in yoga (versus samkhya) Patanjali says repeatedly in different ways that no, they objects of form may appear isolated, fragmented, and separate, but from the unitive non-dual and transpersonal standpoint of param purusha or Infinite Mind, they are inextricably woven together (yoga). The Buddhists call this relative truth, the world of cause and effect where all things are mutually interdependent within the whole (not separate). In Sanskrit it is called pratityasamutpada. Indeed within a holographic all pervading vision creation and phenomena gain meaning in relationship to the whole, which includes each other; not from breaking them down into parts. Thus the process is revealing the param purusa in All Our Relations as All Our Relations
Here Patanjali is not denying the richness of prakrti (as traditional interpreters surmise), but au contraire, he is affirming that the reductionist approach of separating creation into its parts, is distracting and limit the magnificence of the non-dual unbounded whole of All Our Relations as it truly is in swarupa. Thus one needs not to know the intricacies of samkhya or Vedic philosophical systems to understand the import of the Yoga Sutras according to the teachings of Patanjali, because the teachings of pure yoga is independent of such systems. One does however need to understand well the value and efficacy of the practice of release (vairagya) of grasping onto separate objects of attention, onto external systems, upon objective fixations, upon any "god" that is not omnipresent. This release is a release of distractions and dissipations which keep us imprisoned in duality -- a process of reclaiming the outward spinning of the cit-prana's distraction which then provides the energization necessary for evolutionary embodiment which in turn frees the psycho-neurological circuits that have become overloaded, bonded, blocked, fixated, distracted, externalized, and dissipated in temporal outward flow through negative conditioning, programming, habits, vasana, samskara, vrtti, and/or karma. Hence Patanjali is slowly outlining the way toward the empowerment of samadhi.
Here some translators point out that in the previous sutra (I.15) Patanjali introduces the basic practice of vairagya (as freeing the mind from objects through release), but here in I.16 Patanjali is describing a natural and more mature (param) vairagya which happens after the yogi has obtained a more complete glimpse, clearer insight and vision of our innate integrity and identity as purusa. Indeed vairagya leads the yogi into the highest insight and realization, and for such it is a direct vehicle to ultimate attainment. Shankara says in his commentary on this sutra, that for a yogi so possessed (by the skill of the unpossessor) there is no need for further practice of any other means for attaining kaivalyam (absolute liberation) or "etasya hi anantaryam kaivalyam",
Sutra 16 then is simply an extension of Sutra 15 where vaitrsnyam (16) is the strengthened form of vitrsnasya (15). So some may call this the highest (param) type of vairagyam where desireless is obtained. I prefer to have this refer to the beginning of the dawning realization of the highest self (param purusha) or the innate buddha nature. To reiterate, vairagya is not just a neutral dispassion, indifference, an escape, nor a catatonic withdrawal from Reality, but rather the opposite; it is part of the process where we withdraw from the illusion of fragmented existence and then almost simultaneously commune more passionately with the divine in All Our Relations. Thus proficient vairagya (release) produces at first a realization (khyater) about how the basic ways that we are ordinarily dissuaded from Infinite Mind (param purusa). Through realization we learn how not to be so uprooted from it. By light of consciousness we become aware that the mind and energy (cit-prana) has wandered and become misappropriated to an external object, so then we implement "letting go" by releasing our own chains which is the same as embracing the Param Purusa. This Reality becomes experiential -- we experience it inside. On an energetic level, vairagya is the process of turning our attention or consciousness away from external distractions and shifted inward upon the Great Self (the Great all inclusive Integrity of Infinite Mind -- param purusha) or inner teacher which exists inside ALL things; and as such it is closely allied with the practice of bandha on the physical level, as well as the practice of pratyhara as being the bridge between the energetic or pranic level and dharana (concentration).
Such yoga practices are designed to free the practitioner from being preoccupied and fascinated by illusory dualistic existence and its recurring cycles of physical and emotional craving, desire, aversion, envy, greed, anticipation, anxiety, tension, disappointment, grief, anger aversion, and suffering. As our practice progresses over time, the joyous realization and spontaneous celebration of "Self" as the imperishable Reality of the truth of existence -- of "who we truly are" considerably deepens. Here we are letting go of everything which fuels old mind sets, compulsive and dysfunctional emotional patterns, old mental activities (vrttis), old politically correct belief systems (parama) which didn't fit, as well as old life styles which were based on past ignorance. Vairagya as such is closely associated with the spontaneous practices of saucha, santosha, aparigraha, tapas, swadhyaya, isvara pranidhana, as well as pratyhara, pranayama, dharana (samyama), the implementations of the bandhas, and especially in the practice of dhyana (meditation).
"The Kensei comes to see that his light and the light of the sages is essentially one and the same. The way of action emerging from stillness is the non-action of the sages."
from the "Light of the Kensei" by G. BlueStone
Also
from "The Five Houses Of Zen", Lin-chi (9th century)"You have these obstacles only because you have not realized the emptiness of the eons...
If you were able to stop the mentality in which every thought is running after something, then you would be no different from a Zen master or a Buddha. Do you want to know what a Zen master or a Buddha is? Simply that which is immediately present, listening to the Teaching. It is just because students do not trust completely that they seek outwardly...If you want to be no different from a Zen master or a Buddha, just do not seek outwardly. Do not allow any more interruptions at any time, and everything you see is It.... Don't stop with learning Zen or Tao on the surface as something outside yourself...seeking 'buddahood', seeking 'mastery', seeking 'teachers', considering them conceptually. Make no mistake about it; turn your attention back on yourself and observe."
As an analogy, eventually we are able to see the valley once we have climbed the mountain. Here the true operation of the gunas (the dualistic conditioned reality of cause and effect) become instantaneously revealed, thus removing their power to obstruct, color, or limit consciousness. This is facilitated through our acknowledgment and embrace of param purusa (the non-dual transpersonal self). This is achieved through releasing our tendencies to seek answers within the sea of our pre-existing dualistic conditioned confusion. No matter how familiar we are with our prisons, we can never leave it, if we are not willing to surrender its chains. We can not shoot a picture of the sun until we get out of our shadow and hence Patanjali says in Sutra I.43 "Smrti-parishuddhau svarupa-sunye va artha-matra-nirbhasa nir-vitarka" This is the gradual direction which we are headed. The gradual realization of vairagyam has to penetrate into our life styles and become integrated in All Our Relations in order to remove/release spiritual tension/resistance.
When our cravings end,
We arrive
In the presentWhen we arrive home
Here -- Abiding in the Natural Mind
In our natural SelfComplete Fulfilled Grateful
All separations Cease
All Cravings end
What else is there to say?
Purusa (introduced first here in Sutra I.16) is a much misunderstood term because the Vedic, samkhya, and academics tend to read-in their own agenda into it. Patanjali is leading us in increasing intensity toward isvara pranidhana the surrender omni-present purusa, which is defined in 1.23-27. There is no coincidence that vairagyam (as release) and purusa (as in isvara pranidhana) are thus linked, because isvara pranidhana as will be elaborated later is the surrender to our highest potential or Buddha nature. Indeed vairagya and isvara pranidhana operate as two sides of the same coin as we shall see through practice. Vairagya and isvara pranidhana are not only practices, but also profound teachings. Abhyasa as presented here is also both a practice and a teaching in itself.
This then leads us into the discussion leading to the progressively deeper stages of samadhi or infinite mind and how can this be realized. This is the theme of the remaining verses (17-51) of chapter I and in particular Sutras 17-45, which depends upon the acknowledgement of this deeper transpersonal Self (param purusa) which we are told in the next sutra is devoid of egotism (false identifications of a separate self).
See Sutra III.50 regarding the practice of vairagya in relationship to purusa and sattva and how that leads to absolute liberation (kaivalya). See also Pada IV. Sutras 32-34 along the same lines of the unification of purusa and sattva.
Here we have introduced the two major remedies and teachings of yoga which are meant to be taken together (vairagya as non-attachment and abhyasa as continuous focused enthusiastic application). That effects continuous flow and openness. No moss is collected that way-- the river flows without disruption in an innate natural continuity. Thus the yogi having been progressively exposed to the yogic ideal of a continuously and permanently accessible samadhi (nirbija samadhi) -- an all encompassing spiritual connection which includes both life and death in All Our Relations -- a sacred presence within the context of a Great Universal Integrity outlining the various gradual processes and steps of temporary and partial realizations, revelations, and satoris as minor temporary samadhis (sabija samadhi) which forerun nirbija samadhi (samadhi without seed). This is realized when one realizes the fundamental unity of pure absolute consciousness and pure absolute being -- where pure consciousness manifests in the human form as pure awareness and receptivity -- as absolute beingness. HERE in Sat-Chit-Ananda -- only in param purusa can absolute and pure objectivity and absolute and pure subjectivity be married. In the Great Integrity of universal Consciousness and being siva/sakti, spirit/nature, and the mind/body become completely non-dually integrated.
From Light On The Path, page 98, by Baba Muktananda
You will see very little if you merely close your eyes and begin to search. You will only complain that it is all dark. But the truth is that it is all light. It is only your eyes which are blind. In fact, all those who try to see without the eye of knowledge are blind. Behold the inner witness who is the spectator, watching all the activities of your waking state while remaining apart from it; who dwells in the midst of action knowing it fully and yet remaining uncontaminated by good or bad deeds; who is that supremely pure, perfect and ever-unattached being.
Try to know Him who does not sleep during the state of sleep, remaining fully aware of it and witnessing all the goings-on of the dream world. On waking up, one may say, "I slept very well. I also had a dream of a beautiful temple." Are these words uttered by the one who slept? He says that he slept and saw a temple during sleep! What an enigma! O brethren, behold the spectator who remains awake while you sleep, poised far from sleep. Who is He? He is the pure witness, the attributeless One. He is the Supreme Being. He is within you, but you look for Him outside.
Here the clear road to nirbija samadhi in Samadhi Pada continues on its own accord through the self liberatory practices rooted in vairagya (the process of non-expectation).
Sutra 17 vitarka-vicara-ananda-asmita-rupanugamat samprajnatah
Heretofore attachment (raga) still manifests from subject/object dualistic tendencies (samprajnatah) due to the egoic ownership sense (asmita) that accompanies the grasping onto form/objects (rupa-anugamat) either coarse (vitarka) or subtle (vicara) which produce a temporary sense of fulfillment or pleasure. (ananda).
Samprajnata: dualistic mentation based on a separate self (asmita); cognition where there is a cognizer and an object of cognition. Compare with asamprajnata (transcognitive or non-dual consciousness).
vitarka: gross or coarse thought processes
vicara: subtle or subtle thought processes.
ananda: fulfillment or bliss devoid of craving.
rupa: form
anugamat: accompanied by: belonging to.
Commentary: Until the dualistic mindset (samprajnatah) which is accompanied (anugamat) by the gross (vitarka) or subtle (vicara) tendencies of egoic ownership (asmita) of "form" (rupa), which produce ersatz feelings of fulfillment or bliss (ananda) is released (para-vairagya) one still has one more step to go (see sutra 18).
This gradual release is at first accompanied (anugamat) by the attainment of a limited knowledge based on cognitive procedures (called samprajnata), which shows up as apparently various forms of pleasure (ananda), due to that dualistic feeling of identification/objectification processes of the ego-sense (asmita) --ananda being a self gratification with obtaining, identifying, or ownership with objects of the senses or the mind and which brings about a temporary feeling of pleasure (ananda) through possession [or pain by its non-possession]. These processes can be either coarse (vitarka) or subtle (vicara) identification/objectification processes. This describes dualistic attachment to form (rupa) be they mental or physical objects -- be they gross or subtle. Such grasping brings about a limited sense of pleasurable gratification (ananda) associated with an identification of an independent "I" and "It" -- a grasper and the grasped, which is a false identification associating one's self with ownership (asmita) of these identifications and their processes.
Here freedom from attachment is slowly being refined as freedom from attachment to the gunas have ben achieved by realizing param purusa-khyater, but still we have not realized that within our own true nature yet. In short asmita (the ego sense is still is grasping in the sense of samprajnata (a separate observer and an object). Unity consciousness has not yet been realized (asamprajnata).
Here we must start the journey from where we are at. We move from mental attachment and identifications with the gross (vitarka) forms (rupanugamat), to the more subtle (vicara) grasping onto objects, to the most subtle, to beyond even the most subtle (nirvicara or sunya) as we will see toward the end of this chapter.
Grasping promises gratification and hence winds up in ownership of the object sought and bliss (as satiation). Thus samprajnata (ordinary cognition processes that are fixated on form) is an incomplete poorly integrated form of self identification or self absorption (asmita), which is polluted by gross and discursive thought processes (vitarka) which have become distracted outward toward physical objects. This abstraction process (samprajnata) and false identification (asmita) includes as well mental attachment to the more subtle mental objectification processes (vicara); all of which are still caught up with subject/object duality -- fragmented mentations based on the assumption of apparently separate objects as in the appearance of objective form (rupa) and the confining sense of a separate self (asmita) which reinforces the klesha (affliction) of separateness. That is the nature of the dualistic estranged view of the world of form (coarse and subtle objectification processes) accompanied (anugamat) by objects of temporary self gratification (ananda). Such leads to disintegration, fragmentation and ultimate corruption. Yoga (union or samadhi) leads to integration.
We will learn in chapter 2, that Patanjali classifies asmita (sense of ego or egoic ownership) as one of the five broad classifications of afflictions (kleshas). Hence it is clear that Patanjali is saying that vairagya is designed to destroy asmita, which eventually leads us into the broader and ultimate (param) identification or integration with param purusa (Boundless Mind). This is not complete (param) until vitarka and vicara fixations which give rise to temporary self gratification (ananda-asmita) cease (nirodha).
But the easy understanding of this sutra is in the definition of samprajnata itself. Samprajnata can be defined as objective thought based on object relationships where there is a separate independent observer and a separate independent thought (object of the observer). This is typical cognitive or limited awareness of an object (object relationships) by an apparent separate observer and hence dualistic (subject/object duality). Cognitive awareness is awareness based on support (alambanas and their associated vrttis). Samprajnata always refers to a content of awareness. Procedurally it is the process of the mind's attraction toward objects of thought characterized in four ways: by vitarka (coarse discursive thought), vicara (subtle thought), ananda (bliss in apprehending an object), and asmita (identifying with the object).
1) vitarka (coarse objectification)
2) savicara (accompanied by subtle thought processes
3) ananda (accompanied with rapture/ecstasy)
4) asmita (identification as being one with the object--ownership)
This type of advanced, but still limited awareness, is associated with apara-vairagya, but refined by further yoga practices eventually leads to (para-vairagya) and hence to the far more liberating asamprajnata samadhi (devoid of samprajnata -- devoid of pratyaya processing itself). I.18 and I.19 refer to asamprajnata (acognitive awareness devoid of the cognized and a cognizer -- that which is grasped and a grasper, or simply devoid of I/It duality (subject object duality) where there is no longer any ownership (asmita) or objects.
Traditional thought often states that sutra 17 denotes a necessary or positive stage or step on the path\, ascribing to it a state of lesser samadhi (called sasmita or samprajnata samadhi). I think these type of assignations can be misleading. At best they are samapattis and at worse samyoga. So this commentary will not become further engaged in the traditional academic discussion. Hence it is suggested that sasmita or samprajnata is a distraction, not a realization.
Regarding the klesha of asmita (false identification), it is associated with raga (craving or desire to possess an object) and avidya (the prime klesha), as a confining space of nescience which calls out to be released by the full practice of vairagya. Here, introducing the words, vitarka and vicara, thus show where Patanjali is going. The entire idea of cognition (samprajnata) is to be challenged; i.e., he is going from the dualism of a separate seer and object that is seen (samprajnata) toward a clarity of pure lucidity and grace -- the non-dual self effulgent light of "vaisharadye'dhyatma-prasadah" beyond even the most subtle (mentioned in sutra I.47).
However in the mental state of restricted object relations (called samprajnata) which is characterized by vitarka-vicara-ananda-asmita-rupa-anugamat, the small self or ego (asmita) fixated. It still falsely identifies with the process of attraction, attachment, and (be)longing (raga) for/to gross (vitarka) or subtle (vicara) objects (of form or rupanugamat) which is associated with the glue of temporary pleasure (ananda) when one finally apprehends, comprehends, or grasps the object of craving. The pleasure (ananda) attendant upon this temporary union (goal gratification which is the result of craving after an object, and then its possession) is both temporary and neurotic providing a short release of tension, stress, or striving until the next craving arises. This feeling which is normally ascribed to as pleasure rather is due to the temporary extinction of the craving, when the individual mind obtains its object. But since grasping upon objects of self gratification (through asmita) never bring lasting happiness, then this monkey mind which is confusedly looking for completion, fulfillment, and lasting happiness in dualistic objects, being lost in avidya, starts its search into separate objects looking for happiness again (rupanugamat samprajnatah) and then again experiencing temporary experiences of ananda and asmita but eventually more craving (duhkha) -- then seeking out ananda and duhkha, etc. in a circular manner until one decides to seek out thirstlessness -- desires freedom and liberation from attachment and hence shifts their focus and intent.
The temporary release of the craving through union with an object of thought is called the pleasure of self gratification (ananda-asmita), while its loss manifests in a suffering mistaken by the deluded mind as the klesha called raga (desire or craving). This can be likened to any fulfillment or possession of any object of desire (gross of subtle). The desire for sexual union may be the most obvious symbolic representation of being lost in the cycle of craving, fulfillment, and separation. However all these activities based on samprajnata (object relations), which here we define as the process of dualistic objectification (the separation of the seer from the seen) reinforces the illusory separation from seeing eternal sacred presence in All Our Relations . Such chronic dualistic objectification processes (samprajnata) thus reinforces the spiritual split. These cycles exist within avidya, ego delusion, or what is commonly called, samsara. Writhing in the cycle of duhkha (suffering) is thus the all too common experience and it is mandated until the lesson is learned, past karma annihilated, and samskaras extinguished, thus allowing entry into transpersonal sacred space in All Our Relations . Here the remedial practice is again vairagya -- releasing the object from the mental apparatus.
The normal person lost in avidya and in particular the klesha of asmita confuses the craving with pleasure (ananda) because they "expect" to achieve the goal. Thus tragically need, desire, and craving become held onto insidiously. Patanjali is calling this ordinary way of "seeing", samprajnata, where one falsely identifies with the process of identification with the object which one perceives (one becomes objectified). In other words, without vairagya, the monkey mind tends to wander onto objects (physical or mental). This is the nature of samprajnata.
This craving toward "something" (desire) and its gratification provides a certain amount of temporary self gratification (ananda-asmita) and pleasure (ananda). Indeed many people will confuse the craving as pleasure itself because the mind will often associate the craving with union with the object. Thus in the beginning of practice, the yogi runs into samprajnata both coarse (vitarka) and subtle (vicara) or mental objects. That becomes one's common/normal experience. So first through insight or mindfulness we first learn to recognize this mechanism and then we are able to let it go (release it with vairagya) as it arises. Eventually the recognition of the suffering of samprajnata (duality) is first coarse (vitarka) and later more subtle (vicara) while repeated recognition thus allows us to release it completely by unwinding this dualistic tendency. .
Next in I.18 through practice immersed in vairagya we see that eventually this tendency is reduced (asamprajnata). Thus samprajnata goes hand in hand with the nature of the kleshas and especially raga (craving), while the successful application of vairagya obviously brings forth its remediation.
Vitarka can be defined as absorption in gross objects of form while vicara is absorption in more subtle discursive thought processes. Eventually these subtle processes become refined beyond even the most subtle (nirvicara) and are eventually voided (sunya) entirely. The end result is asamprajnata (acognitive) -- non-dual awareness with or without seed depending on the elimination of samskaras or not.
Although vicara is subtle as compared to vitarka, both are forms of limited absorption because the "I-it" dualistic fixation is still present (there exists an object separate from the perceiver which occupies and limits the mental contents of the mind (cognition). In this intermediary and fragmented state called by Patanjali samprajnatah, there still exists goal orientation, conflict, dissociation, disorganization, sequential fixations, and discursive thought in meditation. A compensatory sense of joy (ananda) which accompanies release and then fixation (the false self's sense of loss and then possession/apprehension) wavers and is transitory because as one releases one attachment another eventually attracts our attention, but as soon as it is apprehended another rises up again and again. Samprajnatah is a temporary and unstable beginning part of meditation practice on the path to samadhi accompanied with much mental agitation which is mistaken for pleasure by the ego (asmita). Later Patanjali will give many other practices to remediate samprajnata such as isvara pranidhana, aparigraha, santosha, pratyhara, samyama, tapas, brahmacharya, dhyana, etc.
Because this sutra is generally misunderstood by those whose minds are confined in intellectually based traditions which have become institutionalized through academia's tendency toward mental propensities of over objectification and elaboration, they attempt to apply the word, samadhi, very loosely, and indirectly as in "any mental absorption", hence the entrenchment in dualistic thought is merely reinforced. Thus the classification of numerous kinds of samadhis (the word, samadhi, there in this tradition being defined in an imprecise sense of any absorption). then samprajnata is mistakenly categorized as a "samadhi" by such interpreters. They say that this is what Patanjali means, but the truth is that Patanjali never called this, a samadhi. Samprajnata is merely a pratyaya (fractionalized reification) at best. If such an absurd definition of samadhi were allowed, we would have football samadhi, TV samadhi, and countless others. It is salient to note that samprajnata as well as the term samapatti (attainments) are not synonymous with the ultimate samadhi that Patanjali actually describes s the sublime goal of yoga in I.50 and I.51.
In other words, intellectually dominated traditions label savitarka (focusing on gross physical objects) as a samadhi by itself, which opens the next door to savicara samapatti (focusing on the more subtle mental objects of the mental concentration itself), which in turn leads to a third samadhi which some call sa-ananda samadhi (joyful samadhi) or one can go on to sasmita samadhi etc. In truth there are a myriad types of minor absorptions possible, but they are not samadhis as designated by Patanjali, rather they are all disparate attachments, projections, reifications, and fixations of the cit-prana that call for release (vairagya) through the implementation of authentic yogic practice. Although certain mental states may occur in gradations moving from the coarse (vitarka) to more subtle (vicara) thus releasing the tension and suffering implicit in the past, only the more inclusive and integrative non-dualistic, trans-rational, and transpersonal samadhis beyond even the most subtle (nirvicara) are worth pursuing such as nirvitarka (devoid of gross fixations), nirvicara (devoid of subtle mental fixations), nirvikalpa (devoid of conceptualized thought patterns), asamprajnata (acognitive or non-dual sabija samadhi -- with seed), and the nirbij (devoid of seed) samadhi (the sublime seamless samadhi). Patanjali clearly states that only nirbij (seedless) samadhi brings about enduring liberation and that is the stated goal. Nirbij aa samadhi may be equated with kaivalya unconditional liberation). See Pada IV.
These other gradated absorptions that Patanjali herewith addresses, although perhaps indicative of graduated stages of freedom, are all to be released (in para-vairagya). They are not to be held onto nor should one become engrossed nor self satisfied with them.
Regardless on what tack we take on the interpretation of this sutra, the progressive stages of the expansion of consciousness progresses from:
This last stage is beyond any human words or power to objectify. It can neither be grasped by the individual mind ruled by the intellect, but rather exists within the innate unity where pure consciousness and pure beingness reside -- in the non-dual holographic multidimensional mesh of turiya -- in satchitananda or Natural Great and Perfect Awareness As-It-Is undisturbed by manmade colorings (vrtti) and projections. HERE the goal of yoga has become achieved where citta-vrtti has ceased (nirodha). Here Patanjali is pointing us toward the goal (samadhi) of yoga in stages.
For a further elaboration on vitarka, savitarka, nirvitarka, vicara, savicara, or nirvicara, see the similar discussion in sutras I.42-44. In short one progresses from the coarse to the most subtle. For a further discussion of the kleshas of raga, dvesa, and asmita see Sutra II.6-8. Then once prepared we enter beyond even the most subtle into the formless, objectless, non-dual, non-separate, non-dual, and timeless realization of All Our Relations.when the ground has become prepared -- when we are readied through authentic yogic sadhana. See also the commentary in Sutra I.9 on on vikalpa, sutra I.42 (on words), sutra I.7 (on pramana or belief systems), I.49, and sutra 15 and 16.
Sutra 18 Virama-pratyayabhyasa-purvah samskara-seso'nyah
Another (anya) sphere (asamprajnata samadhi) where we are able to completely rest the mind continuously from identifying with objects (virama-pratyaya-abhyasa) surpasses [the previous samprajnata state] although still leaving behind samskaric residues (seso).
anya: another; different from.
purvah: succeeds, surpasses, follows in succession.
samskara: embedded latent triggers (triggers kleshic activities)
seso/sesah: residue
virama: cessation: resting. Here resting and opening the mind.
pratyaya: the contents of the mindfield; the mental intention toward an object. The state of mental attachment.
virama-pratyaya: Hence the release of mental attachments.
abhyasa: applied practice. A sustained effort; focused and continuous conscious intent. Continuity in a focused application of yogic intent. Focused and passionate endeavor for unconditional release (in abhyasa-vairagyabhyam). In yoga all practices (sadhana) are effected by focused and continuous conscious application without attachment to results. At first this continuity is difficult to sustain.
Commentary: As yogic practice deepens (abhyasa-vairagyabhyam), another (anya) deeper perception than the previous samprajnata (cognitive) state (in Sutra 17 above) is a trans-objective absorption that is not dependent upon objectification, reification, conceptualization, or dualistic cognition called asamprajnata or acognitive non-dual consciousness. This surpasses samprajnata by completely stilling the vrtti (virama-pratyaya-abhyasa) of the monkey mind chattering. This is not dependent upon support by the cognitive faculties and is not dependent upon an object of thought nor objects of attention (pratyaya) either coarse or subtle (nirvitarka or nirvicara). Here objectification (samprajnata) which is based on apparent or superficial causes dependent upon objects or form (pratyaya) entirely ceases (virama). Pratyaya itself is suspended or extinguished. Thus leaving only the residual (seso) imprints (samskaras) of the past (purvah) to be cleared away in the future.
The contents of the mind is cleared when conceptualization processes cease (nirvikalpa. In turn conceptualization is dependent upon words. When there are no independent separate objects or separate self observing those objects in the field of vision (citta-vrtti) a non-dual state (asamprajnata) is accomplished where the true nature of mind and the true nature of phenomena are joined and reunited in their natural uncontrived state.
This describes the process of clearing away the citta-vrtti entirely for a shorter or longer period of time thus creating the requisite open space utilizing this most advanced stage of abhyasa-vairagyabhyam called Virama-pratyayabhyasa-purvah). This is effected by implementing virama-pratyaya-abhyasa as the practice that creates the nondual acognitive opening of asamprajnata samadhi which then serves as the portal for the fruition the highest samadhi (nirbija samadhi). This is a non-dual deep realization but temporary. At this stage we are still at sabija samadhi (samadhi with seed), but nirbija is very near at hand. Since this practice (virama-pratyaya-abhyasa) is devoid of objectification or attachment to form it is labeled as asamprajnata (versus samprajnata of sutra 17). The means thereof is the awareness of cessation devoid of object or objectless/formless meditation, is used as its supportive factor. Thus this sets the stage stage for nirbija (seedless) samadhi free from any latent imprints or seeds.
Virama-pratyayabhyasa-purvah is a very powerful practice (abhyasa) as it completely (purvah) stills the mind (virama). No longer will contents of the mind as separate objects (pratyaya) arise. This non-dual state is realized in deep dhyana (meditation). As such it is distinguished from I.18 (samprajnata) and hence called asamprajnata as it it is a realization devoid of subject/object duality. This is the sabija state of samadhi (samadhi with seed).
Here Patanjali is saying every attachment and vrtti is cleared away except the samskaras (latent seeds for objective contents of the mind to arise in the future). Here consciousness is no longer attached to any object of form or dualistic cognitive function, but it is only the residual imprints (samskaras) which are the seeds for future dualistic mind states which now remain to be dissolved. This is why commentators say that Patanjali is calling this asamprajnata samadhi (devoid of objects of form) on par with sabija samadhi (samadhi with seed), but in reality Patanjali does not use the word, samadhi, here nor in the previous sutra. For example he does not call this asamprajnata samadhi, nor does he actually use the word, asamprajnata.
The Sanskrit word, pratyaya, is often misunderstood. To clarify, the term. pratyaya, refers to ordinary dualistic cognitive processes where the supposition is based on dualistic separation that pre-exists between the cognizer and the cognized, the viewer and the object which is being viewed, the grasper and an object to grasp toward. In one sense this type of cognition is considered a necessary element in ordinary dualistic analytical or reductionist mentation processes, where the mind compares the differences between one observed phenomena and/or apparently "isolated" object and another imagined object. This is a fragmented and corrupt assumption.
However in a yogic sense, which is not dependent upon such processes of dualistic objectification processes (pratyaya), one is informed via one's meditative experience and practice - a yogi is informed by experiencing an Integrative Reality which after all is a non-dual awareness, -- the unitive realization of All Our Relations. That is virama-pratyayabhyasa-purvah which as a higher transcognitive realization for instruction and prompting, where we are capable of relating on a more intimate transpersonal non-dual ongoing modality. One may also call it non-local viewing or universal awareness not dependent upon mere localized human faculties, but rather a far deeper interconnection with all beings and things including Source. In that light pratyaya is seen as superficial and incomplete, and hence false as its true nature remains obscured by being engrossed by the denseness of the apparent separate object. In other words much more can be included in our every day modality of consciousness, but it is the dualistic rigidification of the conditioned mind-set strengthened by pratyaya which must eventually be dropped by such practices.
Thus for this higher process to be activated virama-pratyayabhyasa-purvah as a result is a realization due to practice where any apparent separate dead object of focus by the mind is seen as a distraction, an obscuration, and impediment and no longer heeded (in successful practice of vairagya). Cognition as a process is not entirely lost as an ability, but rather it is put on pause or the back burner. It no longer limits the scope of the known, rather the Universal Transcognitive Mind is called into play.
Thus the direction where the ordinary mind is headed can be redirected through virama-pratyaya; i.e., by resisting the tendency to objectify, name, or identify with any independent object as separate from the intrinsic unity of
All Our Relations.
Any dissociation from this greater whole - the greater integrity, ultimately leads to the dissociation of a separate self (ego) and hence separate objects within a fragmented world view (chitta-vrtti). Virama-pratyayabhyasa-purvah creates the requisite space to embrace the All and Everything as well as the unborn non-existent.
For the common man (non-yogi) most ordinary thought processes are limited, unfocused, unclear, and blurred, but yogis do not take objective thought formations as being ultimate or beneficial toward their spiritual goal of samadhi (non-dual union). Rather the yogic direction is to go beyond ordinary mentation, ordinary individual cognitive functions, and goal orientation itself. Pratyaya is thus a necessary "element" in "ordinary" cognition processes of objectification it is an essential element in ordinary dualistic cognition itself, which Patanjali called samprajnata in the previous sutra (17). But here since virama means cessation, so this practice (abhyasa) is one where intentional dualistic thought processes toward an object (pratyaya) is terminated. Since pratyaya is necessary for samprajnata (objectification) to occur, then this virama-pratyaya causes a transcognitive state which many commentators call , asamprajnata (where ordinary samprajnata is defeated).
From Swami Sivananda in "All About Hinduism"
"According to Patanjali, avidya (ignorance), asmita (egoism), raga-dvesha (desire and aversion, or likes and dislikes) and abhinivesa (clinging to mundane life) are the five great kleshas or afflictions that assail the mind. These are alleviated by means of continued Yogic practice, but not uprooted totally. They remain hidden in the form of seed. They sprout out again the moment they find an opportunity and favourable surroundings. But Asamprajnata Samadhi (Absolute-Experience) destroys even the seeds of these evils.
Avidya is the main cause of all our troubles. Egoism is the immediate result of avidya. It fills us with desires and aversions, and veils the spiritual vision. The practice of Yoga-Samadhi uproots avidya."
This practice is called purvah (former or proceeding), which means that by constant practice of eliminating the objectification motive force (virama-pratyaya-abhyasa-purvah) then what remains to be accomplished (purvah) is only the past imprints (samskara-seso'nyah) or samskaric residues to be eliminated. We will see later that only in the very highest samadhi (nirbija samadhi) in I.51 will these residues of samskara be fully eliminated. Indeed removing the samskaras is at the forefront of all yoga practices and much more is to be said about them.
A similar interpretation is that this sutra advocates a practice (abhyasa) called virama pratyaya which eliminates addiction and dependence to ordinary dualistic cognition processes (dependent upon superficial appearances and secondary causes (pratyaya), which through this process the past residual imprints (purvah--samskara-shshos) are gradually loosened. This type of absorption (which is not a dualistic objectification process) occurs in the stagers of successful meditation practices leading to samadhi. Vyasa, the earliest commentator on the Yoga Sutras, defines this to be a "asamprajnata" or trans-cognitive samadhi (as compared to samprajnata which is described in sutra I.17, because it is not accompanied by i-it objectification (duality). Rather it is devoid of both coarse objects (vitarka) as well as more subtle discursive thought (vicara), form (rupa), and any sense of separateness (asmita). It is empty and open and hence the great expanse of the natural mind is made immediately available.
Virama here also means cessation and refers to the cessation of both pratyaya (the objectification process where objects are experienced as apparent mental contents/fixations of the mind) as well as the citta-vrtti. The ordinary contents of the dualistic ordinary mind who cognizes "reality" based on superficial appearances out of context with the non-dual whole (pratyaya) then cease (virama). What is left is a transcognitive consciousness. However the residues of past psychic signatures, cellular memory, psycho-neuro-physiological lesions, neuromuscular armoring, energy cysts, and the like (called samskaras) are still not yet completely destroyed. Only after the samskaras are destroyed, then one conjoins nirbija samadhi as described in Sutras I. 50-54. In general this is an accurate overall statement of where we are headed (to nirbija-samadhi) by eliminating all mental fixations (asamprajnata) -- the world of object relations or all limited self identifications (asmita) is ceases to imprison Self.
From Reflections of the Self, page 91, by Baba Muktananda Maharaj
"You are the seer, the seen,
and the process of seeing;
the creator, the creation,
and the act of creating;
the knower, the knowledge,
and the process of knowing;
the meditator, the object of meditation,
and the act of meditating."
In the previous sutra we saw that samprajnata (cognitive) absorption was difficult and unstable creating an rigidified externalization, fixation, and over objectification, but after learning how to joyfully and continuously apply conscious focused intent without attachment to results (abhyasa-vairagyabhyam) which attenuates, empties, and eliminates the secondary causes of these fixations, they become loosened especially in the practice of meditation where vairagya can be most easily practiced. Then the transcognitive and non-dual asamprajnata (objectless or acognitive) absorption process which is starts to occur more regularly. This is an objectless state, but still it is not completely wholly conscious, rather it creates the space for more consciousness. Most people are not used to not grasping onto an external object nor are they used to not fixating the mind on a mental object, so it takes some practice to allow this experience to occur and have it grow on us. This asamprajnata realization is not a situation where the mind wanders being being spaced out or incapable of focusing, rather it is a result of a liberating, transconceptional, and very centering experience. It is easily achieved in meditation through consistent practice of vairagya. It can also be reached through other yogic practices which will be delineated in padas II and III.
This graduation (into what is called asamprajnata) develops over time from the consistent regular practice (abhyasa) of letting go vairagya (letting go of the mind's tendency to fixate upon apparently independent objects) where the previously existing state of over objectification, self extraction, and spiritual self alienation of externalization cease (virama), but the samskaras (the residual imprints of past conditioning) which still remain awaiting final exorcism. Indeed the Yoga Sutras are full of describing this process in many different terms. Especially see sutras III.2 and III.3 in a further discussion of pratyaya and its dissolution (sunya) through meditation allowing for the intrinsic clear light of lucidity to shine forth from within (nirbhasam) in swarupa.
Pratyaya being the relational and comparative contents of the mind-field -- the view of the ordinary dualistic mind in terms of external objects -- the "normal" realm of I-it separation where it appears that objects (mental or physical) are possessed by the mind. this is the realm of "normal" perception which occurs in the corrupt state where separate objects appear to be solid and real, while the observer appears to live in a chronically estranged and disconnected world detached from the apparent separate objects as a separate viewer which defines the biased context of ignorance of the true nature of mind -- Satchitananda.
When however we practice virama-pratyaya-abhyasa then asamprajnata (a non-dual or transcendental way of seeing) dawns.
For the mind that masters view, the emptiness dawns.
In the content seen not even an atom exists.
A seer and seen refined until they're gone:
This way of realizing view, it works quite well.
When meditation is clear light river flow,
There is no need to confine it to sessions and breaks.
Meditator and object refined until they're gone:
This heart bone of meditation, it beats quite well.
When you're sure that conduct's work is luminous light,
And you're sure that interdependence is emptiness,
A doer and deed refined until they're gone:
This way of working with conduct, it works quite well.
When biased thinking has vanished into space,
No phony facades, eight dharmas, nor hopes and fears,
A keeper and kept refined until they're gone:
This way of keeping samaya, it works quite well.
When you've finally discovered your mind is dharmakaya,
And you're really doing yourself and others good,
A winner and won refined until they're gone:
This way of winning results, it works quite well.The Profound Definitive Meaning Sung on the Snowy Range by Milarepa
Thus we emphasize that the "objectlessness" state is not one of a space cadet, but au contrae, the mind simply stops craving after external objects to grasp. Being at peace, objects are no longer desired or a source of self gratification or neurotic pleasure, thus allowing space for greater natural expansive awareness and clarity to shine forth. Even the more subtle waves of mental abstraction cease (nirvicara) for awhile, and a sense of interconnectedness and wholeness is experienced in a deep peaceful non-dual stillness, although momentary and temporary. There exists no ulterior future goal, goal orientation ceases, the sense of separateness and craving is remediated. However this asamprajnata type of absorption is intermediary as it does not destroy the samskaras. So these respites from the dualistic mind are temporary, i.e., the old patterns (vrtti) start up again after a short respite. Further practice thus is still necessary in order to exorcise and cathart the samskaras (past energetic signatures, the deepest and most subtle biopsychic imprints and impressions, and cellular memories). Asamprajnata thus is a short glimpse into or taste of nirbij samadhi which is to come.
"Think not thinking. How do you think not thinking? Non thinking. That in itself is the essential art of zazen." or
"Sit stably in samadhi. Think of not-thinking. How do you think of not-thinking? Beyond-thinking. This is the way of doing zazen in accord with the dharma. Zazen is not learning (step-by-step) meditation. Rather zazen itself is the dharma-gate of great peace and joy (nirvana). It is undefiled practice-enlightenment."
from "The Way of Zazen" by Eihei Dogen Zenji.
After giving up striving (virama) by practicing vairagya (non-attachment) and abhyasa (as consistent focused application), then further success in yoga is accomplished (here through virama-pratyaya). Here during meditation even the idea of practice itself can get in the way -- goalless, objectless, formless the sky clears disclosing the brightest sun. The meditator starts to become educated as to the true nature of formless mind and gradually integrates this experience into his/her life. In sutra I.50, Patanjali mentions the samskara that ends all the others; i.e., that precious truth bearing wisdom which is not derived from scripture (sruti), from inference (anumana), nor objective knowledge of things or events.
Vyasa in his seminal commentary says that this sutra describes asamprajnata samadhi (transcognitive non-dual awareness) while the preceding sutra (I.17) describes samprajnata awareness which is a limited dualistic state of awareness (which is tainted by both a limited object to be grasped and a limited grasper). It is in this sutra where it is pointed out that yoga has the potential to clear out the residual (seso) imprints (samskara) of the past (purvah). It is thus through abhyasa-vairgyabhyam (consistent practice with vairagya) that this transcognitive (asamprajnata) state is achieved, but then only the samskaras (as latent seeds) remain as the sole impediment. Later Patanjali will present how yoga practice clears out all samskaras (a major benefit of effective yoga practice) in the summum bonum of yoga, nirbija samadhi.
It is difficult to describe in words that which is transcognitive, non-dual, and transconceptual if not impossible. This truly viewless view is something not be realized through the intellect or the conceptualization process, rather it occurs when we release such chattering. Effectively and practically asamprajnata samadhi is most often accessible via silent non-analytical meditation when the monkey mind is given permission to be silent. It is also easily attained when walking in nature. Simply being out of linear sequential time (past, future, and the existential present) is the key. That occurs in the eternal present when we are truly present, open, and natural.
There exist practices which help us to subjectively experience this. For example, being with Nature and taking our true place in Nature, resting in the the true nature of phenomena is very liberating because it takes us home to that profound present beyond conceptualization. It beckons to us because it is who WE truly are, in the larger sense. We do not have to negate anything in that sense, rather simply let go of the conceptualization and reification processes. That is what taking walks in nature can do for us. That also is what silent sitting meditation such as samatha meditation can do.
Sutra 19 Bhava-pratyayo videha-prakrti-layanam
By melting into (layanam) the true nature of nature (prakrti) a special spiritual transcognitive [asamprajnata samadhi] full feeling awareness (bhava-pratyayo) permeates and replaces the normal three dimensional content of the mind, allowing the practitioner to directly merge into a non-dual transpersonal experience and relationship which entirely transcends the idea of a separate corporeality (videha) having identified with the larger body of creation and its stainless formless sourceless nature (the true nature of nature, purusa). This allows conscious awareness to be informed directly from the source of the created universe taken as a whole, free from vrtti.
Commentary:
To put this sutra in perspective, Sri Patanjali has just described the processes of release leading up to and including asamprajnata (non-dual realization where there are no objects to cling onto and no ego (asmita) to do the clinging. That is sabija samadhi with only the residual seeds (samskaras) that remain to be cleared out in order for nirbija samadhi (the seedless samadhi where there is no longer any falling back into duality) to be fully realized.
To put this in another way it could also be said that through the practice of bhava-pratyayo a trans-cognitive (asamprajnata) formless absorption (layanam) into the unconditioned formless and hence bodiless state (videha) of nature occurs untouched by mental processes of cognition, vikalpa, or citta-vrtti hence the vrtti cease entirely. Untouched by cognitive processes (the intellect, buddhi, or even mahat), one's countenance rests recognizing the true nature of nature wherein the param-purusha is recognized as both all pervading and omniscient. This is the transcognitive door way to non-dual realization. In this way creation (nature) is no longer understood in a flat plane state of subject/object duality -- as separate things with a separate observer, but like I.18 (asamprajnata) "things" are seen as they are with the observer (purusa) no longer identifying with the objects. Thus so called phenomena no longer create citta-vrtti as they are not seen as separate dead and solid independent entities (ego), but part of a much larger intelligent dynamic process of creation, creativity, evolution, being inherently capable of being traced back and intimately connected to primordial source consciousness (the one sourceless, causeless, and beginningless source).
THAT is a profound realization. By videha here, one no longer identifies exclusively with one's own physical body or the six senses. sense objects, or individual bias (vrtti), rather one has entered the holographic sphere of the large body, the Great Body, the Great Integrity, the boundless all encompassing limitless Self.
When one becomes absorbed (layanam) in the true nature of nature (prakrti) as-it-is, its true relationship with purusa is simultaneously recognized and naturally affirmed. This is an awareness free from subject/object duality as well as the gunas, thus informed via a trans-cognitive recognition (asamprajnata) stemming straight from total absorption (layanam) into prakrti (nature) resulting in information stemming from the true nature of nature which is known in relationship with purusa. We recognize in nature our own transpersonal true nature which resides both within us and out, both, and neither. All clinging to a separate self and body, all fear and attachment vanish. The kleshas are wiped out completely including ignorance.
"For those who are without the pride of the body and those who are enjoined with nature, Knowledge itself is the impetus to samadhi. For those who are enjoined with nature, even with the practice of techniques such as kumbhak, the attainment of merging remains only until as the citta stirs again." Commentary by Yogiraj Sri Sri Shyamacharan Lahiri Mahasaya.
This samadhi is initiated by the practice of bhava-pratyaya in which ordinary dualistic processes of cognition are defeated producing prakrti-layanam. In prakrti-layanam one no longer identifies with a separate body apart *from* prakrti/nature, but rather one knows "self" as an intimate part of the timeless transpersonal (egoless) process as part *of* prakrti's evolution. Here one acts in an informed way according to nature's innate operating instructions which are indelibly imbedded in all of creation. So informed one is enabled to recognize the formless purusa (the deathless Maheshvara as the all pervading consciousness principle) in terms of form.
This reabsorption (layanam) into purusa/prakrti is our natural state before conditioning -- before the false identification as being a separate body (deha). Recognizing this truth, abhinivesa (the fear of death is overcome as well as raga, dvesa, asmita, and avidya). Really abhinivesah is fear of discontinuity, hence freedom of mere physical identification is necessary as the physical body is temporal. With this freedom from false temporal and wavering identifications, the yogi is then free to enter the realm of boundless absolute freedom of the vita-ragas. Here the operation of the kleshas have come to an end. See II.3 and II.9 for abhinivesa and IV.28-30 for the true purport of this statement. This corresponds to the ultimate state of a vita-raga (I.37). So we take videha as meaning freedom from bodily and sense attachments while vita-raga is free from all attachments (the body being the most stubborn). Although the physical body may undergo transformation, the Great Continuity is deathless as it is omnipresent. In kaivalyam (unconditional liberation) the gunas are understood as being reabsorbed into Source, but in truth this has been their authentic state (reality) all along, while it was just obscured by the kleshic (taints) of the citta-vrtti. thus the yogi enters their natural true state as-it-is (as described in III.3 as swarupa-sunyam). Tat Tvam Asi.
I.19 thus describes the asamprajnata (trans-cognitive) samadhi (in its sabija samadhi form) which forms a successive continuation from I.18. Since this is NOT the samprajnata state, because there is no separate object (rupa) of cognition and no separate observer(asmita), rather there is absorption in prakrti as an interdependent continuous whole, there is no discontinuity/separation. Here the practitioner is infused with and thereby reflects and generates spiritual bhava and light and love becoming absorbed in non-dual communion with the formless aspect embedded within prakrti (creation).
Some samkhya interpreters will doubt that these videhas (free from the body) represent purusa. Obviously purusa as the Self is free from bodily attachment or attachment to form. Further purusa is unlimited and all pervading hence it is also found in all beings and things. "Reality" can be posited as the result of the natural uncontrived and unfabricated union of purusa/prakrti -- of undifferentiated and differentiated reality -- of cit and sat -- of formless spirit and nature -- creator and creation.
Here creation/nature becomes the revealer -- providing the stage for purusa to know itself. Through intimate absorption and awareness of the true nature of the creative evolution of the universe (prakrti), the yogi is able to trace back to beginningless time -- to the formless immutable and imperishable source before prakrti evolved, and before the evolutes of prakrti (Mahat and the gunas). Here we recognize a long standing doctrinal debate about this question whether or not creation can contain the creator (whether or not the curative spark is found within all of creation) on one hand; or on the other hand whether purusa can contain prakrti -- which is bigger --formless emptiness or the entire universe? But a third possibility has been most often totally ignored, which is whether " Reality" is holographic?
The causal seed principle of creation must be assigned to purusa, but because purusa is passive and formless, the active principle must be assigned to prakrti. That would make sense if we experienced prakrti correctly as not being merely a demeaned dead matter or frozen objects that have an inherently separate or fragmented identity, Rather if we instead assume that prakrti is very much alive, fluid, vibrant, radiant, active, ever changing (impermanent) and interdependent (in constant flux) while being pervaded by intelligence -- at the core Prakrti is entirely permeated with the formless light (prakasa) of purusa, then we have come closer to Reality as-it-is. There is thus no need to complicate the matter by assuming what is not true as being true from the beginning of the yogic quest.
From the point of view of a *wholistic* embodiment, when we look at the universe directly with naked awareness we can also touch the creative principle (the creator or implicate beginningless causal principle) as creation appears to contain the creator. But the universe is finite, while the creative spark is eternal infinite, unborn, and can not be entirely contained. Yet we act as its containers, just as the trees, forest and stars reflect purusa's light. So even if the creative spark is contained *within* the universe, it is not limited or restricted by it. So there is no prakrti that is not infused with purusa, but it is inexact to say that purusa/creative principle or source can not be separated from it, and here we can bring up what happens in bodiless existence, videha, where one is not connected to prakrti (the natural world or universe).
To recount again, pratyaya refers to the mind's habitual tendency to fragmentize the natural unconditioned Mind of pure awareness. So another question comes up, is yoga about isolation or integration? Bodiless, a soul takes form in a body and after a certain amount of temporal space, the soul leaves the body and the earth. But has this soul ever really been born and died in the greater continuum of things, or was it just that body which changed its form? Indeed purusha is always here-- continuous, but the problem is that we have become distracted and do not recognize it as self (swarupa) -- as our NOW awareness.
The eternal formless "Self" void of characteristics Mahadeva, takes on myriad forms, but it is up to the true seeker to recognize that .Videha means bodiless, formless, independent from a physical body, free from sense object limitations, and free from attachment/aversion. In the samkhya school it is most often interpreted as disincarnate, disembodied, or a state of separation/isolation as is their way. We do not agree with that interpretation here, as it does not fit after I.18 nor does I.20 follow it, rather such an interpretation seems extraneous and misleading.
It is a common tendency within certain "other worldly" religious and academic schools to attempt to solve the human problem of existence (bhava) in terms of avoidance, isolation, dissociation, or disembodiment. For them the problem becomes solved through escape, negation, or aversion (dvesa) or a neutral existential unfeeling catatonia. That approach could be likened to throwing the baby out with the bath water. This particular sutra is one of the most controversial and most widely interpreted sutras. Different schools have varying interpretations and definitions for both bhava and videha.
So what does bhava mean? Some schools merely translate bhava as existence, coming into existence, or the birth process. Other schools define bhava as sentiment, a transcendental or spiritual feeling, or beingness. Here bhava does not mean mere presence, but bhava-pratyayo as the power of pure intention and focus upon the pure presence underlying all of creation and non-existence. It can be recognized as being beyond a vrtti -- beyond cognitive thought upon any separate object, but rather as a result of prakrti-layanam. Such a transcognitive bhava thus the dominate mood of pure spiritual motivation.
In yoga, if the yogi's intention is truly pure, it is pure not only in the technical sense, but more so in the spiritual sense. It shows up in one's demeanor and attitudes reflecting something larger than the body, the ego, the buddhi (intellect), willpower, mahat or the gunas. Thus it is clear that Patanjali, by utilizing the word, bhava, is aware of and is addressing the great power of pure non-dual spiritual intention/motivation which clears the mind out of self limiting fixations. In this way bhava is intent, demeanor, attitude, purpose, reflection, and spiritual experience all taken together.
Here spirit shines through the yogi as divine intention -- as its active channel. Generating bhava or the idea of divine union is both on one hand a well known yogic technique to clear the mind and set the mood, and on the other hand for the more advanced practitioner, it is a spontaneous and natural expression when coming from prakrti-layanam. Likewise spontaneous and natural self realization is possible simply through spiritual reflection (bhava) into our intrinsic "re-memberance" of our part in the unconditioned formless aspect of nature (as bhava-pratyaya). Are we apart from it or a part of it? Does such a bhava asamprajnata samadhi not act the same way as divine rapture breaking up the extrinsic tendency to over-objectify and hence lead us out of samprajnata (object relations) into an asamprajnata (transcognitive state)?
The common interpretations of this sutra takes the samkhya predilection interpreting it philosophically. Rather it seems highly inconsistent to witness Sri Patanjali interjecting a philosophic concept in the middle of presenting vairagya (I.12-I.18) and isvara pranidhana (I.20-I.29). It is well known that the tendency in orthodox religious academic traditions is to both take Patanjali as a philosopher, rather than as a yogi, and also to interpret him in terms of samkhya philosophical traditions versus the integral mountain yogi tradition. In the former (and especially so in samkhya) it is common to see a preference for reductionist thought, which in my opinion can dangerously lead to fragmentation, isolation, nihilism, and disintegration, rather than integration (yoga). On top of that widespread belief, both the former groups tend toward duality, where liberation is seen as a separation from and negation and renunciation of existence, life, one's feelings, and the body, and this preference I think colors the more orthodox translations.
Thus recognizing this philosophical preference/prejudice I have chosen to translate bhava as a transcognitive or acognitive (asamprajnata) felt presence (not colored by the gunas, vrtti or klesha) but informed even beyond mahat (Universal intelligence). That bhava is a spiritual mood which in this situation arises from the total absorption with nature (not as dead matter but as mater/mother) which in turn is not separate from purusa, but is at the same time not identical with purusa (avoiding the error of absolute monism). Bhava is the seat and its expression of the spiritual feelings, spiritual affections, spiritual love, the heart, and soul. As such it is as *advice* from the cosmic mother as the divine creatrix clothing and revealing the purusa which is beginningless and and self luminous. Here one could say that this bhava is the countenance of purusa. I do not at all suggest that this is a statement of a wanton sport of Maya or the divine Lila of shakti, but rather this realization provides great meaning to our lives, courage, and strength supplanting all the kleshas due to lack of order and self esteem, self doubt, craving, repulsion, confusion, or fear of death (the latter klesha being very strong), we are then allowed to understand the true purport of videha. As such bhava is spiritual purport -- the uninterrupted continuum of transverbal transconceptual "heart-sense" due to arriving home to the seat of pure being, swarupa, abiding in our true original unconditioned place (svasthanam) or true beingness as Sat -- as in Sat-Chit-Ananda (chit here representing purusa). In this larger sense as if you were walking through a pristine valley in the Himalayas on a cool evening at the full moon with nature informing your every step in love, a very intelligent transcognitive (asamprajnata) purport can come through directly that We are it; we all belong perfectly at this moment here and now together -- sublime, seamless, and complete. Tat Tvam Asi. That deep feeling sublime sense of seamless wholeness and completeness is spiritual bhava. It is transverbal, transconceptual (nirvikalpa), transcognitive (asamprajnata), trans-species, beyond mahat, and comes from an untarnished source.
Many dualists would say that existence is an illusion, has to be renounced; feelings must be conquered and embodied existence is flawed. However if one adds a qualifier this apparently dualistic statement may be more accurately understood as saying that matter understood out of context with purusa, devoid of purusa, deadened from contact with the underlying continuum which links prakrti and purusa, out of touch with that great ecstatic feeling of divine union, the reality of that love, then indeed a somber loneliness and discomfort overcomes the countenance of such -- a craving arises for some thing else -- somewhere else, for disembodiment, and hence the mechanisms for dissociation, death and disintegration is set into motion. I think that mankind and the world has suffered from this sort of escapism, nihilism, self rationalization, delusion, and dysfunctional escapism enough.
Through awareness mankind is able to embark upon the journey of self awareness, recognizing the mental tendencies and habits in their "normal" formative processes creating the conditioned content of normal distorted and limited mindfields (citta-vrtti), hence occupying/obscuring the normal mind (pratyaya with subject/object duality/separation limiting the mind-field). That limited flat plane state of mind and existence (once so recognized) can be can be remedied by the much greater and expansive contextual awareness provided by bhava-pratyaya (spiritual vision shining forth within the integrity of All Our Relations).
In that context revealed by prakrti and its relationship with purusa, then the awareness of how self imposed limiting dualistic thought processes occur which chronically obfuscate the normal dualistic mentations are clearly revealed, let go of (vairagya), and cease (nirodha). What is left is the pure natural unconditioned intelligence itself (videha-prakrti-layanam) as the intelligence of siva/sakti. This is our natural and unconditioned state that can be experienced beyond normal human cognition (in asamprajnata) where ordinary cognition again is preempted by a spiritual direction (bhava-pratyaya) where we are not fixated upon any one limited object. In this case we become absorbed in the nature of nature which some call the divine creatrix or mother. As creation comes HERE through the creative act of creation -- through the Divine formless beginningless spark of the creator, then it is natural that prakrti provides the ground that the true self is known.
As we have seen ordinary dualistic cognition is dependent upon pratyaya, which as we have seen depends in turn upon a focused intent and direction on the part of the ordinary mind toward an isolated object (physical and/or mental -- coarse or subtle; i.e., a form is thus formulated). Since bhava meaning the power of spiritual intent, motivation, mood, spiritual focus, or loving feeling -- the divine passion and presence that twinkles in the eyes of a "turned-on" and accomplished yogi carries along with it its own intelligent powerful force and direction. Then bhava-pratyaya is a focused and reinforced spiritual intent and motive power based on the communion/absorption (layanam) into the formless nature of creation -- of sacred presence in All Our Relations.
Manifesting purusa in the body;
We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness. And then there seems to be little objection to a farther step in the series and the admission that mental consciousness may itself be only a form and a veil of higher states which are beyond Mind. In that case, the unconquerable impulse of man towards God, Light, Bliss, Freedom, Immortality presents itself in its right place in the chain as simply the imperative impulse by which Nature is seeking to evolve beyond Mind, and appears to be as natural, true and just as the impulse towards Life which she has planted in certain forms of Matter or the impulse towards Mind which she has planted in certain forms of Life . . . Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?
Sri Aurobindo
Clarifying "bhava" and "videha": The practice of Clarifying and Setting Conscious Spiritual Intent and Identification
There exists much confusion about the word, bhava and hence the intellectuals and traditionalist non-yogis severely differ from my interpretation. They are interpolating from their perspective (bias). and I from my bias. I think both however are honest in believing that their interpretation is more accurate and hence a pramana-vrtti may be present..
Technically speaking, bhava is used by philosophers as the technical "intent" or will to be, or then the force that brings things into existence (a "bad" thing for the nature-phobic and other-worldly", but in the mountain yogi tradition where the task is to embody spirit here and now, its meaning is entirely spiritual as put forward above. It means that our spiritual intent that we generate as our spiritual mood is equated with an alignment and communion with Mahat and Prakrti and hence purusa as the divine intent of pure love -- that what we hold in our mind, directs the mind toward the desired goal (divine union).This is brought forth in I.23 where surrender and dedication to the highest self (isvara pranidhana) follows. In the pursuit of non-dual yoga the goal is sacred union and as such bhava manifests as the backdrop -- setting the spiritual mood and intent of our practice and keeping us on track.
In a Buddhist sense it can be equated to the generation of bodhimind (bodhicitta) the powerful divine motivation or wish to gain enlightenment in order to free all others from the suffering of unenlightenment. Bhava, as in establishing our firm intent is a very powerful organizing force in our practice, in meditation, and in our everyday life. It focuses and strongly moves the cit-prana. In similar bhakti yoga circles, bhava is the trans-conditional intent equated with divine inspiration, rapture, or the spiritual gaze. If our practice is devotional, then the practice of bhava-pratyayo is even more relevant.
In India bhava samadhi (as spiritual rapture) is well known. It is looked down upon as a trap by intellectuals, academics, philosophers, and orthodox religionists, but none-the-less practitioners report that such practice is transformative -- adherents claim that they become moved by God and they experience stages of continuous samadhi as a result. As a yogi, Patanjali was well aware of bhava, and is suggesting a transcognitive (asamprajnata) practice that we can go (bhava-pratyayo) which leads to this formless absorption in nature (videha-prakrti-layanam). Thus bhava-samadhi can be an aid helping a practitioner to experience transcognitive samadhi as long as they do not get addicted to the rapture (spiritual rapture and divine attitude being another common definition of bhava samadhi). As such prabhava is the act of coming into swarupa --our true natural self beyond the limited and false extrinsic identification processes (pratyaya) related to ordinary cognition processes (samprajnata).Here we affirm and generate the "good mind" and simultaneously embrace the profound "right view" beyond any vrtti -- independent of pramana-vrtti or judgments, methods of inference, willfulness, philosophical ideas, conceptual artifice, or dualistic perception. Thus this bhava stemming from prakrti-layanam is one beyond conception (nirvikalpa) and any artifice or support (alambana). It is established through direct transpersonal spiritual experience and is thus due to the dawning of the intrinsic light in authentic darshan untouched by form, time, and limitation.
Thus in this way we practice the special spiritual attitude (bhava) born of an absorption (layanam) on the ongoing process of an unconditioned formless (videha) natural mind as-it-is -- creation (prakrti) as manifested through the intelligent evolutionary force disclosing the creator/source in every atom. This is a special formless and objectless spiritual intention called bhava-pratyayo, which is not directed by individual cognition (asamprajnata), but rather directed by transpersonal and non-dual absorption (as asamprajnata type of knowing without an object). See the end of Pada IV for more about this profound mergence.
Love has taken away my practices
and filled me with poetry.
I tried to keep quietly repeating,
No strength but Yours, but I couldn't.
I had to clap and sing.
I used to be respectable and chaste and stable,
but who can stand in this strong wind
and remember those things?
A mountain keeps an echo deep inside itself.
That's how I hold your Voice.
I am scrap wood thrown in your Fire,
and quickly reduced to smoke.
I saw You and became empty. This Emptiness,
more beautiful than existence, it obliterates existence;
and yet when It comes, existence thrives and creates more existence!
The sky is blue. The world is a blind man squatting on the road.
But whoever sees Your Emptiness
sees beyond blue and beyond the blind man.
A great soul hides like Muhammed, or Jesus,
moving through a crowd in a city where no one knows Him.
To praise is to praise how one surrenders to the Emptiness.
To praise the sun is to praise your own eyes.
Praise, the Ocean. What we say, a little ship.
So the sea-journey goes on, and who know where!
Just to be held by the Ocean is the best luck we could have.
It's a total waking up!
Why should we grieve that we've been sleeping?
It doesn't matter how long we've been unconscious.
We're groggy, but let the guilt go.
Feel the motions of tenderness around you, the buoyancy.
Translated by Coleman Barks, "The Essential Rumi", HarperSanFrancisco, 1995
So we have asked what does videha really mean? Our translation seems to differ from traditional samkhya. Traditionally the word, videha, generally means free from the restrictions of a body or bodiless, hence it is often referred to a disembodied state. But it is a mistake to assume that videha means disembodied or bodiless, rather merely free from bodily and sense object attachments and restrictions. .Even while dwelling in the body it is said that a yogi who has achieved dissolution of the chitta-vrtti (biases of the mind-field) into *original* prakrti can after having abandoned attachment to the physical body and conquered the fear of death is able to effectively maintain a linga body while still living in a physical body as a jiva-mukti for the benefit of the world. Videha thus connotes freedom from attachment to a separate body or identity by absorbing oneself in nature (prakrti) (identifying with the intelligence behind creation) and being informed through that bhava (feeling recognition) which is transcognitive (asamprajnata), non-dual, and transpersonal. Such a vita-raga is also a maha-videha being informed directly by the Universe and its source, versus processes limited to the individual mind or body. The transpersonal body. Those who have realized this state are sometimes called disembodied angels, shining gods, or the shining ones. One who has lifted himself above all attachments and is mentally and bodily free of all bondage. One who has realized "Self" and is beyond the mundane existence of Life is even free of moha (deep emotional attachment) towards his/her own body. This unattached attitude towards the body of the "Self" constitutes one having reached Videha Shetra ... one who is free of his/her deha (body) in all respects!
"When [poetry] aims to express a love of the world it refuses to conceal the many reasons why the world is hard to love, though we must love it, because we have no other, and to fail to love it is not to exist at all."
Mark Van Doren
As pointed out traditional samkhya will define mukti (liberation) as dissociation or escape *from* existence/embodiment. Videha is for them deliverance through release from the body and negation of the senses and feelings. It is withdrawal, but according to Sri Patanjali, liberation is not as easy as simply dying from the world literally or trashing it. Liberation comes from yoga (union) without attachment -- it's a fearless deep and total embrace without grasper, grasping or any object that is being grasped.
Walking in nature is like walking with Brahma. It is a path to become connected with source and thus acts as a transconceptual meditation. I do not feel compelled to put words or concepts to "it", but feel connected, uncompounded, interdependent and at home as a part of a greater transconceptual union that goes all the way back to source and stems forth from it in a timeless fashion -- as a reflexive impulse of primordial mind As such the latter is as much a wordless transconceptual path as is silent sitting non-analytical meditation.
So nature (prakrti), should we consult with her in absorption as prakrti-layanam, will disclose/reveal the Long/Great Body of the Iroquois, the Great Integrity which links us all and which is not a separate physical body belonging to an individual ego (asmita) at all. Rather this BIG Body of the Great Integrity is the entire created universe as well as the three times and no time. This prakrti is infused with consciousness and intelligence and not only is it it's true essential nature, it penetrates prakrti completely when our hearts and eyes are open wide to see. This universal unimpeded intelligence is not limited only to to creation, but belongs to creativity, which is our own ancestral home that can be traced all the way back to the seed act of creation throughout history (all of time). Here we have to surrender up our individual physical body (deha) as well as all ego accoutrements in order to make this journey. There we identify with the LONG Body -- with All Our Relations as kin throughout time and place and we are informed by such. This is acognitive (asamprajnata) non-dual wisdom, not limited by dualistic mentation of asmita (limited ego identification of an I and it). This type of transpersonal acognitive relationship brings about unlimited knowledge should the yogi chose to lose one's ego identity and identify with the seed source which permeates the causal stream of the universe which is the very essence of our mind -- the innate wisdom or native Bodhi seed (bodhicitta) which awaits maturation within us all. That Big Mind is the Great Integrity and completion of the Long Body a samadhi of the highest caliber.
III. 43. bahir akalpita vrttir maha-videha tatah prakasa avarana-ksayah
From that samyama (tatah) the veil of the innate light is destroyed (prakasa avarana=ksayah), one is freed from habitually directed projections of conceptual thought (apparitional thinking) upon external and superficial appearances (bahir akalpita vrttir) thus one realizes freedom from mere bodily awareness and attachments (maha-videha).
Especially when one identifies with the underlying formlessness (videha) that is united and underlies (layam) all of nature (prakrti), as the stainless purusa, one can see how prakrti-layanam is a super acognitive (asamprajnata) vehicle and teacher. Here instead of dissociation, renunciation, opposition, dvesa (aversion), or negation toward the body and nature, there is realization -- there exists kinship and a lack of separateness, rather an abundant integrity and an uninterrupted continuity is realized -- a formless (videha) quality which transcends the idea of a separate body. Rather the transpersonal personification of the LONG BODY pervades the entire universe (prakrti) as purusha's visage, countenance, reflection, or emanation. HERE is acknowledged and recognized. It is crucial not to confuse the emanation/expression with purusha (which is pure Now consciousness), but at the same time recognize the emanation as an integral part of the formless seed source (which is pure purusa consciousness). This integration of the created and uncreated (shakti/shiva -- prakrti/purusa) is available to those who have become reabsorbed (laya), re-united, and have reclaimed the birthright of their formless non-dual self nature in nature which is the unity of self in nature and nature in transpersonal Self (prakrti layanam). This transpersonal acknowledgement is not the result of ordinary cognition (pratyaya), but rather is asamprajnata formed by bhava-pratyaya. This taste of the universal intrinsic authentic true self is the dawning of swarupa (the realization of our true natural unconditioned self) where the matrix or veil of superficial appearances (maya) is cleansed revealing the Reality of Creator/Creation (Shiva/Shakti). It is not dependent upon form; rather it is achieved through recognizing the underlying authentic formless true nature of "Self" in
All Our Relations.
HERE shakti (prakrti) is the gateway to shiva (purusa), creation the gateway to the creator (the creative spark or formless seed source), nature is the gateway to our true essential formless nature. Thus purusa/maheshvara is also the gateway to prakrti/shakti. In fact this is a two way street. Shakti defines Maheshvara and reveals him, yet Siva remains stainless, untouched, unborn, and ever accessible. Yes, they are not the same. Siva is not dependent upon Shakti, but they are united. Yet purusa/siva is inseparable from prakrti/shakti, but prakrti/shakti can not be separated from siva without *Mater* turning into dead matter -- without duality reappearing. Shakti can not exist without siva, but siva can not exist at all - being sunya, void, unborn, formless, and abhava. We go *to* the undifferentiated seed source (siva/purusa) from creation (prakrti/sakti) as differentiated consciousness reveals its source, and also we can go *from* undifferentiated seed source (siva/purusa) to differentiated reality (sakti). Within the reality of seemingly individuated creation, lies the dance of Self -- the divine Lila. Embodiment is the spirit's container. The journey is neither just to the up to Seed Source (sahasrara), nor down to the earth (muladhara), but rather it pulsates between the two (sahasrara and muladhara as a greater Divine Integrity through the middle channel (sushumna).
See Sutra II 18:
prakasa-kriya-sthiti-silam bhutendriyat-makam bhogapavargartham drsyam
When we perceive an object through the dynamic activity of the inner light of consciousness -- from our light and energy body (prakasa) -- we are able to see its inherent light as well. From this unity consciousness gazing upon what previously appeared as a fragmented material object (something steady, solid, and stable (sthhiti-silam) being composed of the apparent slow vibratory motion of the elements (bhutas), but by acknowledging the splendor of this inner light (prakasa) then know the senses (indriyat) to be a liberator and revealer (apavarga) of the Great unity -- as all our experiences in everyday life becomes our teacher, rather than as an avenue for dissipation, duality, and fragmentation.
Or similarly, the true non-dual intelligent liberatory energetic nature of the unity of creator/creation which is the essence of "things" seen or unseen, is illuminated and disclosed by this deeper power of transcognition (in which the seer, all which is seen, and the processes of seeing) are a common reflection of an inherent all inclusive and all pervasive luminous intrinsic power (prakasa) and common Source, which is simultaneously experienced (bhoga) and thus this process of identification with this self illuminating activity (prakasa-kriya) becomes self liberating (apavarga) even in our daily experiences.
See also:
IV Sutra 2 jati-antara-parinama prakrty-apurat
The diverse embodiments (of spirit) are conveyed through the flux of creative natural evolution. Spirit as such is intrinsic, part of our essential nature although hidden by ignorance in the “normal” condition.
And similarly in Sutra IV.3
nimittam aprayojakam prakrtinam varana-bhedas tu tatah ksetrikavat
Through our daily intercourse and experience with nature/creation the coverings (varana) which are obstacles to the realization of the Great Integrity and continuity of THAT manifestation are removed (bhedas) naturally without necessitating force; but rather can occur naturally like a cultivator with a green thumb who naturally gravitates toward cultivating both the soil and the plants as part of one’s larger family or kin – as a partner or co-creator.
and especially regarding videha, the commentary in I.45 regarding alinga.
III.43 offers us much more regarding maha-videha whom we can also identify with videha-mukti, jiva-mukti, videha-kaivalya, videha-devas, as well as the vita=ragas as all have become free of bodily attachments and sense objects. (see glossary)
III. 43. bahir akalpita vrttir maha-videha tatah prakasa avarana-ksayah
From that samyama (tatah) the veil of the innate light is destroyed (prakasa avarana=ksayah), one is freed from habitually directed projections of conceptual thought (apparitional thinking) upon external and superficial appearances (bahir akalpita vrttir) thus one realizes freedom from mere bodily awareness and attachments (maha-videha).
Having discussed "videha" according to Sri Patanjali, now we can inquire about what he says elsewhere about "bhava".
Sutra 28 taj-japas tad-artha-bhavanam
Through constant repetition (taj-japa) of the pranava (om) the meaning (artha) behind the sound is absorbed (bhavanam) and realized, manifests, and emanates here and now.
Sutra 29 tatah pratyak-cetanadhigamo'py antarayabhavash ca
Thence [through the practice isvara pranidhana and/or the pranava, aum] consciousness (cetana) is redirected (pratyak) inwards, shining light upon and destroying (abhava) inner hindrances and obstructions (antarayah) thus catalyzing inner realization (adhigamo).
Also see Sutra I.33 for more on generating bhava to clarify the mind (citta prasadanam).
Sutra I. 33 maitri-karuna-muditopeksanam sukha-duhkha-punyapunya-vishayanam bhavanatas citta-prasadanam
By generating and cultivating the intent and deep feelings (bhavanatas) of friendliness and loving kindness (maitri), love and compassion (karuna), equanimity (upeksanam) and sympathetic joyfulness (mudita) in [all] conditions and events (visayanam) whether it be potentially joyful (sukha) or painful (duhkha), auspicious (punya-apunya) or not, a sweet grace arises that establishes a clarity of the heartmind (citta-prasadanam).
So how is bhava-pratyaya cultivated? One can live in forest hermitages, huts, near the banks of holy rivers, inside the caves of sacred mountains, or elsewhere in the wilderness seeking the transpersonal inspirational blessings that is inherent in natural creation which in turn reflects the creator. Here communing with and worshipping the divine creatrix in nature accelerates the practitioner swiftly into the non-dual transpersonal Reality of All Our Relations. The ancient Rishis, Munis, and yogis knew this and always sought out the wilderness as a valued ally to their practice. In the modern urban age, it is not always easy to find a quiet place in nature for spiritual retreat and practice, but such influences are non-the-less very powerful in creating asamprajnata. All aspirants are encouraged to practice in this way in order to help activate the bhava of the mother -- the Divine Creatrix. Bhava-pratyaya can also be generated by divine re-memberance by remembering who we are in All Our Relations, that separate forms are illusory, that we are not separate from the trees, oceans, stars, deer, the formless realms and each others. In this way we can invoke the presence of the yogis of the three times (past, present, and future) to help instruct and guide us.
In a similar sense we can receive darshan and grace from creator/creation -- shiva/shakti in All Our Relations at every moment in all things everywhere. In this way we receive darshan from nature as well as from inside the body as being an integral part of nature (not apart from it). Thus antar darshan melds with the darshan of the mother as hridayam darshan. This is the culmination of bhava-pratyayo or non-dual spiritual intent where our own intent melds with the intent of the universe and as such a non-dual synergistic and synchronistic alignment comes into being.
The generation of divine intention/motivation or the "good mind" (bhava-pratyaya) is a very powerful motive force linking both practice and grace. Pure gratitude being perhaps the deepest natural expression of divine grace.
"thy will be done, on earth as it is in heaven."
also
"suddha-sattva-visesatma prema-suryamsu-samya-bhak rucibhis citta-masrnya- krd asau bhava ucyate"
suddha-sattva — by unadulterated goodness; viseṣa — distinguished; atmā — whose nature; prema — of love of God; surya — like the sun; aḿsu — a ray; samya-bhak — which is similar to; rucibhiḥ — by different tastes; citta — of the heart; masṛṇya — softness; kṛt — which causes; asau — that softness; bhāvaḥ — emotion; ucyate — is called.
Sri Caitanya Caritamrta Madhya-lila 23.5)
Please note that Patanjali is indicating here a profound practice which is available to us through recognizing the formless nature inside of all of nature; i.e., that purusa is shining out at us from All Our Relations. This is the union but not sameness of absolute and relative truth, undifferentiated reality and differentiated, siva and shakti, Brahman and Maya, purusa and prakrti.
It is obvious that Patanjali is not addressing samkhya dualism here, but an integrative relationship between prakrti and purusa; i.e., within THAT which is contained in prakrti (nature) there is a formless presence (purusa) which is the true nature of the Self (swarupa). Here the profound mergence of sattva, purusa, prakrti, isvara, and swarupa is being pointed out which is flatly stated in the last Sutra of the last Pada the most lofty (Kaivalyam) Sutra IV.34. Indeed purusa as isvara is known as self only through the agency of prakrti, not as a separate Self.
Kahlil Gibran wrote,
"So shall the snow of your heart melt when your Spring is come, and thus shall your secret run in streams to seek the river of life in the valley. And the river shall enfold your secret and carry it to the great sea.
"All things shall melt and turn into songs when Spring comes. Even the stars, the vast snow-flakes that fall slowly upon the larger fields, shall melt into singing streams. When the sun of His face shall rise above the wider horizon, then what frozen symmetry would not turn into liquid melody? And who among you would not be the cup-bearer to the myrtle and the laurel?
"It was but yesterday that you were moving with the moving sea, and you were shoreless and without a self. Then the wind, the breath of Life, wove you, a veil of light on her face; then her hand gathered you and gave you form, and with a head held high you sought the heights. But the sea followed after you, and her song is still with you. And though you have forgotten your parentage, she will for ever assert her motherhood, and for ever will she call you unto her.
"In your wanderings among the mountains and the desert you will always remember the depth of her cool heart. And though oftentimes you will not know for what you long, it is indeed for her vast and rhythmic peace."
The reason why this commentary on I.19 is very long is because of the samkhya tradition interpretation has become institutionalized which taken to tha extreme misconstrues yoga as isolation rather than union, separating out the eternal purusa as distinct and separate from nature, rather than as being revealed by nature -- as creation reveals the act of creation. The samkhya extremist sees the goal then as the end of existence and nature; i,e., that tha problem of existence and tha body is simple, leave it, negate it, renounce it, escape from it, etc.
Now if all the Samkhya moderate is saying that to lose awareness and become absorbed into a deadened fragmented idea of nature as material/matter is disintegration, then I would agree with that. Such a view is not yoga, Basque in reality matter is not separate from nature only our false views create that illusion. That is not to say that isvara can not be discerned from nature, only that isvara is all pervasive -- it pervades the entire universe as intrinsic universal seed consciousness. Purusa is indeed not the same as prakrti, yet prakriti is inseparable from it. Together they reveal each other and hence the dance of evolutionary power glistens.
See III.43 for more on Maha-videha
Sutra 20 Shradda-virya-smrti-samadhi-prajna-purvaka itaresham
Others (itaresham), may proceed (purvaka) to cultivate gnosis, insight, and self awareness (prajna) toward samadhi through the self disciplines that cultivates confidence and devotion to our practice (shradda), enthusiasm, zeal, courage, and strength of practice (virya); reminding ourselves of the path, its purpose, and joyful practice (smrti);
Commentary: The practice is joyful because it eliminates the afflictions (kleshas) and suffering (duhkha). Positive enthusiasm is key for a self motivated practice, while one is best served by keeping in mind and remembering (smrti) the purpose (samadhi). This is called taking the result into the practice, or the skillful approach which unifies the view, the practice, and the fruit as an inseparable unified and strengthened devotion and dedication.
Hence the sutra states, that for those others (itaresham), when asamprajnata through virama pratyaya or bhava-pratyaya (I.18-19) has not been sufficient to propel them into nirbija samadhi -- to move the yogi forward into samadhi; where abhyasa-vairagyabhyam to obtain liberation has failed or has not been adequate or has been misapplied; then, some further assistance (shradda-vira-smrti) is helpful. These following practices guided by these same principles specifically applied will help catalyze the occurrence of asamprajnata (transcognitive non-dual) samadhi all the way to nirbija samadhi (the highest samadhi). Now then it is time to augment our practice and ramp it up, so that transcognitive absorption can eventually result (purvaka).
Here purvaka, thus denotes that shradda, virya, and smrti are preparatory practices which catalyze rtam-bhara prajna (sutra I.48) which destroys the old samskaras (seeds of falling back) and procreates the most sublime samadhi. One can ramp up their practice by increasing effort, energy, and enthusiasm (virya); engage upon practices which increases self confidence (shradda) in one's overall practice, surround oneself with an environment that tends to remind us to focus with sacred reverence (smrti); to cultivate that which increases absorption (samadhi) in ever accessible intrinsic wisdom (prajna). Implementing such remedies will positively affect our practice. Here also we are reminded that the practice is intended to evoke the intuition or innate wisdom and bring it forward into effecting an even more efficacious practice.
Swami Venkatesananda says, from "Enlightened Living" :
"In the case of others, when such spontaneous realization of the unconditioned does not happen, such realization is preceded by and proceeds from faith or one-pointed devotion, great energy and use of willpower, constant remembrance of teachings and one's own experience, the practice of samadhi (the state of inner harmony), and a knowledge or discernment of such harmony - all of which lead one gradually on to that state of yoga."
In other words, an effective and functional yoga practice automatically creates its own enthusiasm, strength, zeal, a greater degree of self confidence and centered empowerment, sense of purpose, rememberance, insight, inspiration, and feeling of being connected with All Our Relations. These are good sign posts for our practice. A yogi/yogini who is to be successful really needs great courage and strength, but sometimes our practice may be lacking or unskillful. Then we might lose sight of our spiritual focus. then direct insight (prajna is most helpful.
Also confidence (shradda), zeal, and direction in our practice may be diminished, lost, or doubt may set in, that may create a significant impediment toward practice and thus our eventual realization. So confidence and enthusiasm for the practice must be increased by remembering and being reminded (smrti) of what we really are striving toward (nirbija samadhi). Here these methods can become invoked as remedial safeguard (as a practice to increase the practice), when our practice needs a boost. As such shradda, virya, smrti, and prajna, can help us to become focused and engaged in our practice, but should only be seen as a temporary adjuncts toward reestablishing an effective practice which provides its own natural inspiration, spiritual passion, insight, enthusiasm, and encouragement as these all come naturally through increased alignment. integration, and union. Here an effective practice perpetuates itself, is self instructing, self liberating, as it increases prajna (insight) virya (spiritual strength, inspiration. and courage), shradda (centeredness and self confidence), and re-memberance (smrti) of All Our Relations. so that our practice doesn't fade or become mechanical or deadened.
As a specific example, shradda, which is most often translated as "faith", should not be seen in the normal Western context where faith means "blind belief", unquestioned acceptance in a doctrine, trust in an ideology or religion, or another person's authority. Rather in yoga, shradda is neither faith, belief, or loyalty in that sense. Spiritual shradda means focused onepointed focused intention to awaken. It is thus the strengthening of one's intent, dedication, determination, and confidence in realizing the natural innate maturation process of the unified will to enlightenment, awakening, liberation. It is the unification of the ultimate mind of enlightenment (ultimate bodhicitta) with its expression in thought, word, and deed. It is the activation and ripening of the unborn intrinsic latent seed source (isvara) that is embedded within all. In Buddhism it is the manifestation of one's inherent Buddha Nature as the final goal and outcome of the practices. Thus it is not faith in the practices, but the result of being consciously connected with the intent itself. It comes down to having faith in one's own mind and ability to awaken -- faith in one's own essential nature and thus practicing to cultivate that awareness (swarupa). It is thus taken for granted that buddha nature permeates every being as innate wisdom-- as the ultimate true nature of mind or bodhi-mind. This inner faith thus reflects the essence of innate awareness/wisdom. It is faith in our native intrinsic wisdom, which when it blossoms forth is self revealing, self liberating, and joy filled.
How is this spiritual shradda awakened one may ask? As an analogy, a cup of tea is placed on the table. The cook says that it is lemongrass and honey. The server confirms this. I smell it, look at it, and analyze it. I may have some faith that it is true, but only when I put it to my lips and taste it directly, place it on my tongue, swish it in my mouth, and swallow it, will I know with confidence what is meant by the taste of lemongrass and honey tea. Then after that direct experience, I can with confidence pick up that same tea cup and expect (through smrti/memory) with surety (shradda), that this is lemongrass and honey tea even before I sip it the second time.
Just so, in authentic yoga, the sadhak may be curious, the guru, disciples, and scripture may say this or that, but only after tasting it and having some direct experience will one know the benefit that grows into one taste -- samadhi.
Thus various practical methods help in this regard such as studying inspiring works, satsang, darshan (sitting in the presence of enlightened beings human or otherwise), ramping up our practice, simplifying our life styles, engaging upon a deeper connection with spiritual friends and/or a spiritual community, living in an inspiring spiritual environment, removing distractions (aparigraha), tapas, isvara pranidhana (the practice of listening for and surrendering to the eternal teacher/teachings in All Our Relations, eating pure and sattvic food, assimilating clean air and water (saucha), practicing the hatha yoga kriyas, meditation (dhyana), the practicing of the other yam/niyams such as found in astanga yoga, the practice of layanam such as found in the dharanas, pranayama, mantra, samyama, etc. All these will act synergistically to empower one's practice.
See also Pada II.1, 32, 43; IV.1 for the practice of tapas that also kindles the spiritual flame when practice appears to sag.
The practices follow. They are successful according to the amount focused strength that is applied, be it feeble, middling, or intense.
Sutra 21 tivra-samveganam asannah
Such enthusiastic and dedicated practices will increase the passion and strength of one's overall practice providing the fuel for its fruition. Samadhi is most close at hand and reachable (asannah) to those whose passion (samveganam) for it is the most intense (tivra) for they are less likely to be dissuaded from it. Those remain centered in their core energy and claim their natural position in the greater scheme of things (purusha). They find success, grace, and poise in the greater integrity of All Our Relations which is always near at hand .
Sutra 22 Mrdu-madhyadhimatratvat tato'pi visesah
Thus one may further measure (visesah) one's momentum toward samadhi depending upon the strength of one's spiritual passion and focus ranking it as weak (mrdu), medium (madhya), or penultimate (adhimatra).
Commentary: Progress toward samadhi depends solely on the strength of our focus and intent. Increase the focus and priority and rapid progress will be experienced as a result. Clearly Patanjali is saying that if we are fickle lacking in intensity in our passion for yoga, if we are easily distracted or allured, unfocused, distracted, and insincere in our practice and intention, then our success in yoga will be delayed or adversely affected. Conversely, if our practice and passion for yoga is strong, enthusiastic, sincere, undivided, attentive, and given the highest priority, then success will be insured. Those who merely dabble in yoga as a fad, fancy, or ego gratification will find that they are wasting their time holding on to such an approach.
Through the aforesaid methods we eventually become naturally ardent practitioners (samveganam) of the highest caliber (adimatra). The nearer (asannah) we get to realization, the closer aligned we are with our unconditioned natural mind or true self, and synergistically the stronger (tivra) the intensity of natural inspiration, enthusiasm, dedication, attentive devotion, and zealousness will spontaneously manifest, so that self discipline becomes completely transformed (adhimatra) where an effortless self perpetuating divine passion manifests in a self supporting manner.
So as we become more dedicated to our practice in I.21-22 we also become dedicated to realizing our highest evolutionary potential - the highest self (purusa). Next, it is fitting that Patanjali dedicates Sutra 23-29 to the practice of Isvara Pranidhana to indicate that success is not a matter of individual will power or individual intention alone, but rather it involves an transpersonal but intimate affirmation. Also see the discussion in Pada II.1, 32, 45 on isvara pranidhana as a niyama practice) as well as III.1 (Kriya Yoga). As a path of surrender to the ultimate intimate transpersonal, isvara pranidhana, is a "non-practice" practice in the sense that it is non-willful -- as in "thy will be done on earth as it is in heaven". As such a sincere and dedicated practice becomes equated with an inspired and devotional practice (abhyasa).
Sutra 23 isvara-pranidhanad va
Or (va) further progress is realized through surrender, dedication, or devotion (pranidhanat) to our highest creative evolutionary potential (isvara) which is the most pure purusa (Self) -- the core primordial seedless seed of absolute undifferentiated Now awareness.
Commentary: Simply put we surrender here to our highest potential or highest evolutionary/creative self (isvara). One could also translate isvara pranidhana as the surrender of the limited dualistic illusion of separateness and delusionary self identifications in favor of the identification with the Supreme Integrity or Self (purusa). Isvara is that which is not capable of being defined, but Patanjali will give some of isvara's characteristics in the succeeding sutras. Isvara is the name given to our higher Self, who we really are when all the vrtti are dissolved and when we no longer identify as a physical body. However that does not mean that Isvara is not here/now, rather that isvara as the most pure form of purusa does not depend on prakrti (nature). This is thus a dedication of our small "self" of limited consciousness to realizing our true "Self", our higher or buddha potential. Yogis often surrender to the lord of Yoga, Siva, while Buddhists surrender to the innate Buddha-nature. As tantric yoga developed, Maheshvara (Maha-isvara) became identified with Siva, and hence isvara became identified with Siva.
The task for the yogi is to align and recognize isvara here and now, and then the yogi will recognize isvara for eternity as the ultimate, final and complete integration with pure untainted consciousness without skew or blemish.
Followers of Christ affirm the Christ within and embody that. Buddhist saints have realized the innate Buddha-nature within and shine forth that, while accomplished yogis who have realized their true self nature (swarupa) have surrendered to Self -- they have remembered who they really are as the manifestation of Infinite Love. Tat Tvam Asi.
Svara means master, while the word, ishta, means, special, precious, inner, or intimate. Another breakdown says that Is means command and vara means eminent or precious, but the secret meaning is that Isvara means the innermost teacher. Who is isvara, we will see next. For more on Isvara see commentaries in Sutra 24-27 above, Pada II: sutras 1 and 45.
Sutra 24 Klesha-karma-vipakasayair apara-mrshta purusa-visesa isvarah
Isvara is the untouched and unblemished and most pure (apara-mrshta) aspect (visesa) of beginningless undifferentiated universal seed consciousness (purusa) which is unaffected by affliction (klesha), karmic residues or and the seed germs (asayair) that result (vipaka) from ordinary actions based on the kleshas (lack of vision, the egoic mindset, craving, antipathy, and attachment to solidity).
Commentary: Isvara is the pure immutable consciousness (the purest self) untouched by klesha, karma, results, or dormant seeds. Isvara is formless. When our highest seed potential is surrendered to and hence shines forth, it does so as pure vision. How does one perceive or conceptualize the formless? Obviously this is not possible, as purusa is beyond conceptualization processes (nirvikalpa) and acognitive (asamprajnata), transcending ordinary methods of using words, ideas, concepts, ordinary thinking, buddhi (intellect), or similar human thought processes (citta-vrtti). Yet it is still always available through direct non-dual insight into the true nature of mind beyond the chitta-vrttis. Isvara is always available through isvara pranidhana (see Pada II. Sutra I and 45) when we remember to invite our innate intelligent evolutionary nature in. It is always available, that is, if we look for that formless grace underlying All Our Relations. yet it is unaffected by it.
Purusa is the universal, omnipresent, and omniscient seed Source in all -- the true Self in its seed aspect. Purusa is not affected by prakrti, yet purusa freely intermingles in its all pervasive aspect contained in prakrti but not dependent nor the same as prakrti. There is no place this purusa is not. If we ask for eternal and sacred spiritual presence to guide us at each moment (isvara pranidhana) then that is a practice. Again we are "re-minded" that isvara is the highest purusa (pure being). Reminded in Sutra 16 where Patanjali first talks about purusa, where it is vairagya which leads to param vairagya and the param=purusa who is none other than isvara (Maheshvara). Thus surrender to isvara and vairagya are two sides of the same coin; i.e., losing the small self (dualistic ego identifications of separateness) while simultaneously embracing and being embraced by expansive non-dual reality of Maheshvara and Prakrti wedded as one in siva/sakti.
Simply put, the word, purusha, means the self, but who is this self? In India as time went by its definition changed depending on the school of thought. Some translate it as an isolated consciousness separate and isolated (and hence undefiled by the gunas). That's an assumption of dvaita samkhya dualists.. However the Yoga Sutras is not so reductionist (some may say it is integrative), albeit samkhya dualists claim ownership to the term as do other schools. It is a subject of doctrinal dispute. This seems to be an adequate resolution in my opinion. Purusha is the stainless ever-pure conscious principle which is ever free and unlimited (the spiritual noumenon) ultimate omniscient conscious principle underlying all of creation and beyond creation. In a syncretic manner then it is this same Conscious Principle wedded with existence prakrti), but not altered by it. Therefore it is found in all (when our own inner sight is opened) as well as in the formless state of stainless pure absolute consciousness. In sutra I.16 Patanjali says that this inner sight is opened through abhyasa-vairagyabhyam until para is experienced (para-vairagya),
"The Purusha is Divine, formless, existing inside and outside, unborn, free from Prana and mind, pure, and greater than the great unmanifest. Purusha is one who fills all space or who resides in the cavity of the heart. The Purusha is immaterial, and therefore, divine in nature. For the same reason it is inside and outside. It is unborn because it is causeless. It does not undergo any process such as of life and its experiences.
The Universal Self knows without the ordinary Pramanas or proofs of knowledge. Its knowledge does not consist in perception, inference, verbal testimony or any kind of commonly known proof. Worldly knowledge is relative and mediate. There is no necessity for the cognitive or perceptive organs in the highest Self, because in it knowledge consists in Self-realisation or realisation of Itself. Even the distinction which is ordinarily made between the sheaths of a person, cannot be made in the true Self. Virat, Hiranyagarbha and Isvara are of the nature of Pure Consciousness. The apparent distinction which is seen to exist among these three aspects of the Divine Being, is more the result of a convention or habit of the mind to find objectively what it experiences in itself. Logically this distinction cannot be proved, though it is simply believed in. Hence, the Upanishad says that the Divine Being is without Prana or mind. The Pranas and the mind are limiting factors, and therefore, they have no basis in the unlimited Divine Being. The Mantras of the Vedas and the declarations of the Upanishads which describe the Divine Being as having heads, eyes, feet, etc., are only figurative, meant to convey its universal nature. There is neither the vibration of Iccha Sakti nor of Kriya Sakti in the Divine Being; therefore, there are no sense-organs also. In short, there is nothing in It which belongs to the special characteristic of the individual."
Swami Krishnananda, on the Mundaka Upanishad, The Divine Life Society, Rishikesh.
Also see Sutra I.16 (param purusa) and the glossary)
Sutra 25 Tatra-nir-atisayam sarva-jna a-bijam
Therein (tatra) [isvara] is the indwelling seed (bija) and beginningless origin (nir-atishayam) of ultimate and unsurpassed omniscience (sarvajna).
tatra: therein
nir-ati: beyond above: completely transcendent: beyond the highest
sayam: resting or abiding
bija: seed
abija: seedless
sarva: all
jna: knowledge
Commentary: See also Pada II.1 and II.45. Isvara is the seed potentia (bijam) of the omniscient knower of great integrity realized in the asamprajnata (non-dual realization) of All Our Relations (I.19), wherein all feelings of loneliness and incompleteness are fulfilled.
By remembering to practice we affirm and generate the "good mind" and simultaneously embrace the profound "right view" beyond judgment, methods of inference, willfulness, philosophical ideas, conceptual artifice, or perception. Thus this"right" view is the one beyond conception and any artifice. This indwelling seed (bijam) is the seed potential toward awakening (bodhi-citta) as described in I.50, which is the last seed that propels the sadhak into nirbija-samadhi. I.51.
From Light On The Path, page 98, by Baba Muktananda
"You will see very little if you merely close your eyes and begin to search. You will only complain that it is all dark. But the truth is that it is all light. It is only your eyes which are blind. In fact, all those who try to see without the eye of knowledge are blind. Behold the inner witness who is the spectator, watching all the activities of your waking state while remaining apart from it; who dwells in the midst of action knowing it fully and yet remaining uncontaminated by good or bad deeds; who is that supremely pure, perfect and ever-unattached being.
Try to know Him who does not sleep during the state of sleep, remaining fully aware of it and witnessing all the goings-on of the dream world. On waking up, one may say, "I slept very well. I also had a dream of a beautiful temple." Are these words uttered by the one who slept? He says that he slept and saw a temple during sleep! What an enigma! O brethren, behold the spectator who remains awake while you sleep, poised far from sleep. Who is He? He is the pure witness, the attributeless One. He is the Supreme Being. He is within you, but you look for Him outside."
This relationship with our inner teacher is established through direct spiritual experience and is thus due to the dawning of the intrinsic light in authentic darshan untouched by form, time, and limitation, Although religionists attempt to limit isvara with names and form, Patanjali clearly indicates that such tendencies are an externalized corruption by assigning the meaning to a symbolic representation, while extracting the meaningful experience from intimate experience. Here the yoga of isvara pranidhana is the alignment and integration of divine will with individual will, spirit with nature, grandfather Sun with grandmother moon, consciousness with beingness (satchitananda), sahasrara (crown) and muladhara (earth), pingala (ha) and ida (tha), or siva/shakti in the sushumna (central channel).
Paramahansa Satyananda, Satsang during Sita Kalyanam, Rikhia, November 1997
"God has no name, Rama has no name, absolute consciousness has no name. In English we call it absolute consciousness. In Sanskrit they call Him param purusha, param atman and some call Him parameshwara.
We do not fight over these names. There is something which is chaitanya and there is something which is conscious and they meet. In this way the cosmos is born, millions and trillions of stars, suns and moons, everything is born. Similarly, a man and woman meet, a child is born. A seed and the earth meet, a plant is born. Everything that is born is a result of the union between Purusha and Prakriti, from a tiny bacteria to the biggest galaxy in the universe. Whether it is a bacteria or a virus, everything that takes birth, that manifests, comes out as a product of the union between Purusha and Prakriti in different realms.
There is union of chemicals. There is union in the human, animal and vegetable kingdom. There is union in the mental kingdom. In the mind, when a thought which is masculine in nature and a thought which is feminine in nature meet, a result accrues in the form of purity or impurity, good or evil. Both are born out of the union of two types of thoughts and then they unite, so you have to be very careful about what kind of bride or bridegroom you choose in your mind. The union is important. A good, holy or pure thought is a result or the son of the union between two forms of thought."
Sutra 26 purvesham api guruhkalena anavacchedat
Unlimited by time (kalena) this great boundless integrity (anavacchedat) is the primal (purvesham) eternal teacher (guru) even (api) the teacher of the most ancient teachers. Being all inclusive, unlimited, eternal (kalena) -- not subject to time or place. Isvara is found within the unobscured instantaneous eternal moment -- here and now as Now awareness -- ever accessible to the true devotee.
Commentary: Isvara pranidhana is a practice .HERE our every intimate experience becomes our teacher when we ask for guidance in the eternal moment by not identifying with false and limited dualistic beliefs of separation (avidya), but rather when we see eternal spirit as sacred presence in All Our Relations. This Scared Presence is also called "being present". The teacher/teaching is always HERE. The teacher/teaching is always HERE. The teacher/teaching is always HERE.
"Gu" means darkness, and "Ru" mans to remove. The definition for the word guru then is the remover of the darkness, and in a secondary way, the guru is the one who not just radiates and brings forth light and grace, but rather evokes it inside the sadhak, so that ignorance is destroyed. In one sense all of our experiences and relationships can act as our teachers (in the long run as long as we are learning fro them -- waking up). But certainly most of us appear to suffer from the "hard" lessons not quickly learned that has brought about some temporary darkness, ignorance (avidya), and pain (duhkha). When we reside in sacred presence, HERE , when our HeartMind is open, we are all learning our lessons. Thus everyone everywhere and everything in is in this greater perspective our gurus -- in the integrity which is All Our Relations. The true teacher thus directs us back to the true Self within into the living university and temple. That true teacher resides in the cave of the heart as well as inside the heart of all. It is known in asamprajnata samadhi.
That said, in the the classical orthodox Hindu guru-shishya -- parampara diksha system the guru once evaluated and accepted is then to be followed unquestioningly and in complete surrender seeing her or him as a manifestation of the perfect and eternal (Sat) Guru or Adinath (primordial master). That interpretation of "guru" is not what Patanjali is referring to. Rather in the Yoga System as put forth by Patanjali the situation is quite different than orthodox Brahmanism, where the guru is not even mentioned except in this very sutra alone. Rather Patanjali refers to devotion to the *practice*of isvara pranidhana as the practice itself, and here there is surrender only to the most pure boundless formless "Self" (purusa) in isvara pranidhana (which becomes a constant practice). Thus Patanjali suggests surrendering directly to isvara, as it is said that isvara is the teacher (guru) of even (api) the teacher of the most ancient teachers -- the darkness dispeller of the darkness dispellers.
Isvara is the innermost teacher and is always accessible inside. As such isvara is our highest potential or said in another way, our innate Buddha nature, or yet in other words, the eternal teacher (Sat Guru) as the light removes the darkness. In yoga, the practice (isvara pranidhana) is indeed the teaching, the teaching is in the practice, and the teacher is in the teaching. Every time we do the practice in an attentive way all of this comes together (if we are lucky) in our own embodiment of it (more or less).
So practically Patanjali tells us that worshipping idols, books, or external teachers is dissociative and distracting unless they point us back to the intrinsic eternal light (seed consciousness or bodhicitta) which resides within. At first the focusing process may take the form of asking for guidance, but we should be careful not to frame the question in a self limiting way. Rather it is more about listening for guidance -- a practice of focused deep listening.
Also we can look at each of our yoga teachers as reflections of isvara or purusa (as their true nature) and try to allow that light to brighten us up (Sri) as much as the pre-existing darkness of our conditioned mind (in its habitual mode of ignorance) can allow. This is darshan acknowledging the inner light in All Our Relations. In a similar way all our interactions with the trees, stars, moon, other animals, star systems, and formless dimensions also are our teachers reflecting the eternal light -- the darshan of all the teachers and enlightened ones of all times. HERE we surrender at all times to the ever present teacher. This is pure grace to allow this to be continuous... and if we are really focused and fortunate we will be able to find this same seed consciousness, acknowledge, respect, and honor it in all beings at all times in All Our Relations.
From Satsang With Baba, Volume 5, page 317, by Baba Muktananda
You should become absorbed in the inner Guru through meditation. You should lose yourself in him. Then you will keep receiving his divine messages from time to time. The inner Guru sits within the Blue Pearl which is situated in the sahasrar. You should try to see the Blue Pearl; you should try to please it. Do not retain a consciousness of your separate identity in meditation; lose yourself in it. There is a center of knowledge within you; that is the center of pure knowledge, the center of divine messages. If you could tap that center in meditation, you would always receive messages from it. That center of divine understanding, of omniscience, of the power to see things out of the range of sight, of pure knowledge, exists within you right at this moment. It is not something new which you have to acquire, and you should be able to reach it. When the awareness shifts to the eye center, one gets into the waking state and perceives the outer world; when it moves to the throat center, it gets into sleep. Likewise, when it enters the state of tandra, pure knowledge becomes available.
Sutra 27 Tasya vachakah pranavah
Isvara is expressed and represented (vachakah) by the vibratory energy contained in the pranava (the sacred syllable, om).Commentary: Isvara can not be defined or limited because Isvara by definition is indefinable omniscient infinite mind, however he can be symbolically represented by the expression of pranava - by the vibratory essence that the sacred sound, om, approximates. Thus isvara is often accessed through the pranava which is om.
Tasya means "it". Vacakah means "expression" from the root vac to speak. Pranavah means "the sacred syllable AUM" derived from "pra" (before) and nava (from the root, sound). So the straight translation is simply, Its' (referring to isvara as the teacher of all the teachers as discussed in the previous three sutras) expression is the pranavah (the sacred sound).Notice Patanjali himself never mentions AUM, but rather pranava. It is also of interest that Patanjali does not say "word", but rather pranava, sacred "sound".
Who can really say adequately in words, what is essentially ineffable, an all encompassing supramundane transgalactic Reality which exists by itself unable to be boxed in by human words, concepts, or fabrication. IM by definition is infinite, it's boundaries can not be defined or limited because it has none. Thus to try to define it is both counterproductive and impossible (not that we don't try sometimes :blush ) . So to define any word that represents IM or God would depreciate it/demean it, and that is why I believe that the name of God is sacred and unutterable.
Words are by definition symbolic representations for things -- it is not the thing itself. Like looking at a map is not the same thing as experiencing subjectively the here and now of the territory (as in the well known adage the map is not the territory), words likewise (although useful at times) can and do tend to over objectify our situation, create separation, and reinforce dualistic thinking (dualistic conceptualization is impossible without words or symbolic logic). Simply put, words and concepts may be useful for some tasks, but in meditation or yoga they are counter-productive tending to hold up the separation and duality.
So the question then, is AUM an exception? Yes, if we approach it as not an emanation and a path back to primal now awareness. As a sadhana (practice) I agree with Patanjali, it can be effective, but like all practices, they remain short from the integrative experience itself. The universe may indeed be pregnant with AUM -- permeating all of space and emptiness -- or it may be deafening silent -- or it may well be far beyond sound itself (some animals do not have ears). So from my limited experience of Infinite Mind (isvara). The intoning of AUM is a conveyer, a pathway, a sadhana which leads us into the greater vibration, pulsation, and inter-dimensional energetic hologram which has no beginning or end -- where both sound and words have little meaning.
Some commentators who see God in all religions try to show how they all point to the same living Spirit. So in the West it is often attempted to take examples from from Judeo-Christian texts such as: "In the beginning there was the word, and the Word was with God, and the word was God".
Such has been "talked over" about over and over literally by thousands of scholars, but to this commentator the relevance to this sutra means that there is a creative and meaningful vibration of creative unborn source from God at the time of creation (similar to a big bang) -- AT THAT MOMENT between non-creation and creation, a meaning or vector toward life emerged represented by a meaningful "word" or vibration. So in that sense a word thus was spoken and is still BEING SPOKEN NOW as creation/evolution as the creative evolutionary energy (shakti). But this is not an ordinary word, as we may find in English, Hebrew, or even Sanskrit as it was not pronounced by man in the beginning. If we listen we can hear THAT sound (as shabda or nada). Thus by concentrating on the pranava, AUM, it is a powerful sound capable of leading the practitioner into samadhi as we attune to and trace back the energetic intelligence behind tha sound to its silent Source.
So by expressing the sound most closely reflective of the pranava, the yogi tunes their physical, energetic, mental/emotional, and wisdom bodies in a corresponding vibratory harmony with the pranava, thus overcoming the limitations of words and the conceptual mind (nirvikalpa). Thus the pranava vibration is invited in. At the same time one can say that the pranava is thus expressing itself inside the yogi; i.e., the yogi is not actually expressing the pranava from inside out, as much as Maheshvara is expressing it within the yogi. Thus the wise and devoted yogi joins as one with Maheshvara in transconceptual resonance and union.
One can take many directions from HERE but first it's valuable to acknowledge that in Sanskrit which is a highly developed phonetic language -- in Sanskrit linguistic structure, the word, AUM, can be proved to convey all the other sounds in the alphabet -- all possible sounds that human's can make. As such (and Hindus take the Sanskrit language and script as being sacred), AUM represents more than the whole. One would have to study Sanskrit to go further and such is beyond the scope of this translation.
However Patanjali is going for a universal and eternal Truth in isvara, beyond man's language and culture. To be fair the Jews for example, believe the same thing about the Hebrew language and their bible. There are huge volumes of books written trying to figure out the right pronunciation of the word, for God, (some call it Jehovah) as they also believe that it is sacred. Other religions (including native American) believe that their language is also sacred and that the word for the creator has great transformative power as well. So in presenting yoga sutra (I.27) to Westerners in terms that they may understand (Judeo-Christian) may often miss what patanjali is really saying here. Patanjali actually said that the pranava is the expression of isvara -- the omniscient teacher of all the teachers. Practically speaking however all vital and living religions agree, that is to focus on the creator in creation. That is spiritual practice. So the practical meaning would be the same i.e., practice intoning aum and/or listening for aum as the self existing expression of isvara (the divine purusha). Patanjali is thus offering this sutra as one practice that may be effective in clearing out the vrttis and obscurations leading us eventually to Infinite Mind.
Sutra 28 taj-japas tad-artha-bhavanam
Through constant repetition (taj-japa) of the pranava (om) the meaning and purpose (artha) behind the sound is absorbed (bhavanam) and realized manifesting and emanating here and now.
Commentary: Another translation reads that constant repetition (taj-japa) of the pranava both leads (artha) the yogi to complete absorption and experience (bhavanam) of Maheshvara, while also at the same time, it is the result of that same one pointed devotion/absorption (tad-artha-bhavanam). It's enough enough to sound off. In yoga you have to become/manifest isvara. Ultimately you are isvara. You will see that when the veil is lifted.
The vibratory energy contained in the vibration of the sound, Om (the pranava), connects with isvara, or MAheshvara connects with the yogi. Either way, "japa" commonly means the repetition of mantra, in this case the sound of OM. Thus japa (mantra repetition of om) is given as a practice. Much is available elsewhere on the significance of the vibratory nature of OM and how to practice japa. One simple suggestion is to allow the AUM to be expressed in three parts after inhaling deep into the core, i.e.,
Start off with the mouth open with an open Ahhh. Shape the OOO as the mouth starts to close. As the mouth closes the MMM is sounded effortlessly. Experiment with the various nuances of the different rhythms, duration, speeds, strengths, and locations of the breath, consciousness, and sound energy. Bring your awareness to the intelligent energetic pattern underlying the sound. Merge the HeartMind with that vibration consciously. Become absorbed in that vibration. There exist many ways to practice japa, all producing different effects. It is pointed out that this is the only mantra that Patanjali recommends in the entire Yoga Sutras.
Another way is to listen for the pranava at certain times of the day as a sadhana, or even better at all times as much as is possible, thus becoming completely immersed in its divine vibration (sabda) which is the purpose (artha) of nada and bhakti yoga. The perfect devotee or sadhak has no other purpose (artha) but rather is entirely immersed in the divine vibration onepointedly.
It should be pointed out (in contradistinction to the samkhya dualistic schools) that Isvara, although being distinct from prakrti, can and does mingle with prakrti according to the latter tantric systems, albeit isvara remains unstained (capable of being identified and recognized). In fact isvara is boundless and all pervasive as his formless vibration permeates the entire creation (prakrti). I.24-26 clearly defines isvara as an absolute timeless aspect of pure awareness, but no where does it mention that isvara is located somewhere outside of nature or creation (this latter is merely a samkhya presupposition. If so where and how would one know isvara? Likewise since in I.26 Patanjali actually says that isvara's sound vibration is om. and now we learn that all differentiation (prakrti) is created from that emission. So does not isvara's emanation permeate all of creation? If so it appears that a Samkhya interpretation contradicts Patanjali, or rather it is an inadequate tool for interpreting it fully.
"When Expressed with Great Devotion, the Sacred Sound Reveals our Divine Nature .The sacred sound must pluck the strings of our heart in order to unite our entire being with our true Divine Nature."
This is an excerpt from Nischala Joy Devi's marvelous translation, "The Secret Power of Yoga, A Woman's Guide to the Heart and Spirit of the Yoga Sutras" (Random House, 2007).
Sutra 29 tatah pratyak-cetanadhigamo'py antarayabhavash ca
Thence [through the practice of isvara pranidhana and/or the pranava, aum] consciousness (cetana) is redirected (pratyak) inwards, shining light upon and destroying (abhava) inner hindrances and obstructions (antarayah) thus catalyzing inner realization (adhigamo).
Commentary: By surrendering to our indwelling highest consciousness potential, then obstacles, hindrances, blockages, psychic lesions, and such are dissolved. This drawing back of consciousness inside (pratyak-cetanadhigamo'py) reunites the conscious principle (cit) as it was exteriorized or distracted and brings it back from its wandering distractions to break up obstacles and realize fruition -- Self knowing Self -- as homage to the infallible implicate guide/teacher which awaits us all as an innate ever-present wisdom. This practice is a two way street -- redirecting (pratyak) light and consciousness (cetana) to Seed Source -- Seed Source shining forth and permeating our embodiment (Beingness) -- and back from embodiment to Seed Source, in a pulsating motion (vibration or spanda). When the obstructions of the pathways (antarayah) is cleared out, then the natural flow as natural innate wisdom can be brought forth and manifest. This flow or divine pulsation (spanda) is actually non-dual, neither exclusively "from" Seed-source (crown) to embodiment and manifestation (muladhara), nor exclusively from embodiment (muladhara) to eternal unborn Seed-source, but rather simultaneously "Both/And" as the pulsation of the union of pure Being and pure Consciousness (Sat-Chit-Ananda). This is one way we "re-mind" the small (self) and limited mindset of the greater reality of the greater holographic whole (Self) or purusa found deeply embedded within the heart of each being.
These practices (pratyak-chetana) of redirecting the consciousness to Seed-source not only removes obstacles (antarayah), but thus allows the inner light (wisdom) to illumine our lives and such becomes expressed even more in All Our Relations. The more the inner light illumines the path, the more the obstacles fall away. At the end all is seen as various forms of Self knowing Self -- love loving love -- in All Our Relations
Since the mind follows the energy and the energy follows the mind, redirecting the mind interiorly (pratyak-chetana) in advanced hatha yoga and laya yoga practices involves the redirection of the cit-prana (energy and consciousness) back to it's inward seed source. This recapturing of the wandering mind and essential energy (cit-prana) then can be utilized to remove (abhava) inner obstructions and blockages (antarayah) of the energy channels (nadis) thus further maturing the physical body as an open and fit receptacle for evolutionary consciousness (siva/sakti).
Now begins the practices which remove the obstacles, disturbances, and distractions of the citta allowing entrance into absorption into the deeper and more continuous experience of samadhi (Sutras 30-51)
Sutra I. 30 Vyadhi styana samsaya pramadalasya avirati bhranti-darsana labdhabhumikatva anavasthitatvani citta-viksepah te antarayah
The disturbances and distractions (viksepa) of the mind field (citta-viksepas) and obstacles (antarayah) [to samadhi] are:
1) Vyadhi: disease, unease, weakness, or discomforture.
2) Samsaya: doubt, uncertainty, hesitation, inhibition, lack of self worth, lack of self confidence and meaning.
3) Styana: Rigidity of thought forms, fixation, stagnation, closed-mindedness, stubbornness, procrastination, mental laziness, stupor, dullness, inertia, uninspired, lackadaisical, unmotivated, apathy, complacency, and procrastination
4) Pramada: Carelessness, inattentiveness, recklessness, coarse indifference, lack of respect, indelicacy, or negligence.
5) Alasya: Sloth, laziness, languor, dullness
6) Avirati: Self centeredness, narcissistic, and selfish addiction and self obsession which cuts one off from creative generative source of life. An imbalanced and dissipative inclination toward the extreme of over indulgence in external sensual gratification; extreme dissipation or obsession in the realm of worldly temporal pleasure as a serious distraction, dissipation of energy and consciousness into neurotic sense indulgence or similar distractions, attraction to superficial externals, frivolous, materialism, necrophilia, or the involvement in the illusory world of subject/object duality ("I/it" delusion) in search of an illusory union or neurotic satisfaction; vicarious living, a meaningless, compromised, and neurotic life style which is separated from the well springs of Self empowerment and love; Indifference, fear, or dismay toward life. An externalized and compromised materialistic consciousness [the opposite of uparati which is the first stage of vairagya). Also the opposite of pratyhara.
7) Bhranti-darshana: Blind faith, addiction to made up or false views, false beliefs, false identifications, a stickler for false conclusions, adherence to blind and/or stubborn beliefs, delusions, or hopeless confusion by stubbornly holding on to one's unexamined dogma or delusion.
8) Alabdha-bhumikatva: Clueless, vacantness; chronic fickleness of mind. inability to make up one's own mind, a flailing lack of focus, a wandering, state of being lost in transition from the preceding thought to the succeeding thought, non-presence and inattentiveness, losing one's train of thought, spaced out, chronic denial or missing the point; not being present anywhere; unsteady, agitated, scattered.
and
9) An-avasthitatvani: pertains to mentl instability, imbalance, falling backward, mental regression, ungrounded mentality, poiseless, insecurity, uncentered, the inability to rest or return to in one's core energy or poise. Flighty, manic/depressive, or bi-polar, a feeling of sliding down a slippery slope to one's doom. In general not being able to be still and stay focused.
te: these
viksepa: distractions
citta-viksepa: distractions of the mindfield
antaraya: obstacles, obstructions, blockages, impdiments, obscurations.
Commentary: This is the sutra on distractions which are obstacles to accomplishing yoga. Viksepa means the distractions and disturbances of the mindfield. Here Patanjali names nine main categories of distractions. Yoga practice is designed to remove obstacles by remediating the distractions.
When the cit-prana is disturbed, distracted, distorted, and/or dissipated all sorts of secondary imbalances and difficulties arise. Imbalances within the bodymind can cause disease and discomfort also as well as even further distract the mind away from samadhi. These are the hindrances that are removed by the practice of isvara pranidhana and/or through focused repetition of isvara's' sound, the pranava, which brings us in touch with our own innate seed source -- our essential true nature of mind which is a direct contact with isvara which manifests as transcendental wisdom. Mindfulness of our disturbed states and their causes (stimuli/triggers) helps us to eventually remediate them by loosening up their samskaric impressions and compulsive habilitations (vasana).
The ordinary neurotic human being lives in a world of almost constant distraction, avoidance, denial, and ignorance from "reality" -- from a deep connection with their true creative potential which manifests in now awareness. There are countless modalities of distraction, many of which the ego holds onto as dear and mistakes as pleasure, prideful possessions, enjoyment, or self gratification. In I.31 Patanjali says that duhkha (disease, unhappiness, and discomfiture) is a result of viksepa, while I.32 Patanjali tells us that its remediation is recognizing Unitive consciousness -- the Great Unconditioned Implicate Integrating All Pervading Reality -- NOW (Tat-pratisedha-artham eka-tattva-abhyasah)
Sutra I. 31 Duhkha-daurmanasyangamejayatva-svasa-prasvasa viksepa-sahabhuvah
Concomitant (saha-bhuvah) to the manifestations of these disturbed and distracted states (viksepa) are the physical and mental suffering (duhkha) of psychic frustration, despair, and anguish (daurmansya); turmoil, mental and physical unsteadiness and unstableness (angam-ejayatva), and rough, uneven, and/or erratic breathing (svasa-prasvasa).
duhkha: unhappiness, suffering, sorrow. the samsaric state of mind.
saha-bhuvah: concomitant; Appearing together.
viksepa: distractions of the cit, hence dissipations and disruptions.
daurmansya: psychic frustration, despair, and anguish.
anga: limbs or components
ejayatva: unsteadiness; unstableness, uneven, irregular, and rough
svasa: in breath; The inhalation
prasvasa: exhalation
svasa-prasvasa: breathing in and out.
Commentary: Another way of saying this is that when the mind and energy become distracted we end up in the wasteland of samsaric suffering (duhkha) which creates instability of the body and the breath as well. The mind, the breath, and the body waver. Irregular distracted breathing is both symptom and cause of mental despair, hence the conscious regulation of the breath so that it becomes even nd circular without a break ill become an effective doorway toward the remediation of mental suffering (duhkha) nd disease. The conscious attention to evenness of the breath becomes an effective method of remediating its distraction. Paying attention to the breath is an invaluable practice in beginning meditation and it can also be applied in daily life. The breath is a powerful doorway to the nervous system, the mind, and karmic patterned ways of mentation.
When we get distracted from our true purpose, goal, vital energetics, or alignment with Source, then we lose alignment with true Self and its restorative and regenerative powers that establish well being and health fade and are dissipated. This state of distraction is unfortunately the normal state of ordinary neurotic people (duhkha), being extracted into the external physical dualistic world versus living in the innate synchronicity an alignment with a living spirituality. The symptoms of general nervousness and anxiety are the natural consequences (saha-bhuvah) of this suffering (duhkha) state which is caused by being caught up in distractive activities (viksepa) in general.
Mindful of these symptoms we can thus retrace them to their causes and hence remediate them by paying attention. This is an effective practice. For example by mindfulness to the body and neuro-physiology I may find myself frowning, clenching my jaw, pursing my lips, or tightening up. My breathing may become rough, erratic, or held. These are symptoms/signs that I can then trace back to the stimulus that triggered them and thus learn more functional and effective processes to deal with such.
Please notice the importance that Patanjali ascribes to distraction as effecting an unsteady, uneven, or rough unbalanced breathing. As we refine our awareness on the breath with practice we become more conscious of when our breathing changes in relationship to or emotions and state of mind. Here we will discover also that making the breathing refined, even, steady and continuous, in a reverse way all the distractions (viksepa) of the mind can be remediated. Hence Sri Patanjali is giving us very simple but powerful teaching about smooth, circular, continuous breathing without interruption, disruption, holding, or tension. By focusing the attention (cit) on the breath nd allowing it to become continuous and flowing, then the cit-prana and nervous system becomes integrated, while suffering, distraction, obstacles, pranic instability, and mental despair are remediated. See I.34 for an energy remediation.
Especially in chapter two, Sadhana Pada, Patanjali gives practices (sadhana) that reclaims our distracted energy and consciousness (cit-prana) and returns it inside to kindle the yogic process of self realization. Especially so is tapas, pranamaya, pratyhara, and dharana. All yoga practices are designed to do so, but more specifically here in sutra 31, if one feels distracted (viksepa) , one may recommend dharana (concentration and visualization processes), pratyhara (bringing the cit-prana inside thus preventing it from wandering, pranayama (extending the essential evolutionary energy through conscious breath work), asana, and meditation (dhyana). Such practices are a combination of astanga yoga as outlined in Sadhana Pada and Vibhuti Pada, but also many similar practices that produce similar results can be found in the various samyama practices as outlined in latter part of chapter 3, Vibhuti Pada.
Sutra I. 32 Tat-pratisedha-artham eka-tattva-abhyasah
Therefore (tat) the remedy (pratishedha) [for distraction (viksepa)] is to ramp up our yogic practice (abhyasa) in one pointed dedication and devotion (eka-tattvabhyasa) -- the continued focused practice of rooting out those obstacles of self deceit and delusion which obscure the underlying unconditioned imperishable seed source within, by letting go of the habitual tendencies which obscure it.
abhyasa: sustained effort; focused and continuous conscious intent
eka-tattva: one pointed focus on one thing.
artham: purpose; intent
pratisedha: remediating: Counteracting; preventing; to hold back (in this case to prevent distractions).
Commentary: Here the remedy (pratisedha) is the profound practice of ONE THING (eka-tattvabhyasah) which means to recognize that Great Integrity where we are all of one taste -- that the entire universe and its Source are all interconnected and form one undivided whole (whologram). That is the purpose of this remedy (pratisedha-artham) which removes duhkha. Whenever we experience duhkha we can so re-member the practice of the One Taste of All Things and Beings -- our larger family in All Our Relations.
The remedy for all distractions is to ramp up our practice and in one pointed focus. In this sutra Patanjali describes the practice of eka-tattvabhyasah as removing the obstacles of distraction (viksepa) by bringing together one's focus as a one pointed dedication to the eternal truth of the innate all pervading Great Integrity -- the Reality of the All in the One and the One in the All (eka-tattva) -- as the practice (abhyasa) of isvara pranidhana (surrender and dedication to our highest potential as That). See I.23-26, Pada II.2 and II.45.
Pratishedha is composed of artha (purpose) and voiding, canceling, nulling, or remediation. Eka-tattvabhyasa is composed from eka (one), tattva (principle or or truth) and abhyasa (practice, which in turn is associated with vairagya because it is through vairagya that we let go of all distractions). Hence this sutra can be said to describe a practice of focusing single pointedly upon reality or truth as the underlying non-dual which will remediate all distractions (viksepa). So focused our innate energy, inspiration, confidence and life purpose will return or become refreshed.
There is but one underlying intent or purpose (artha) here; i.e., to allow for the continuous flow of Divine Grace or Universal non-dual Now consciousness uninterruptedly. That is one pointed focus. When that comes together void of any distractions, then the fruit of the seed source (isvara) will mature. All else is a distraction/impediment. This is realized in a non-dual transpersonal and continuous non-interrupted flow throughout all the koshas, chakras, nadis, strota, marmas, and multi-dimensional fields of infinite consciousness up into to Hiranyagarbha kosha, not as a separate or personal realization. Otherwise it would not be the Great Integrity -- the magical display of pure unimpeded vision -- the fulfillment of the Yantra and the sacred mandala -- the whologram in which we are never apart from except in conditioned mental sttes of fragmentation.. Tat Tvam Asi --All Our Relations.
Sutra I. 33 maitri-karuna-muditopeksanam sukha-duhkha-punyapunya-vishayanam bhavanatas citta-prasadanam
By generating and cultivating the intent and deep feelings (bhavanatas) of friendliness and loving kindness (maitri), love and compassion (karuna), equanimity (upeksanam) and sympathetic joyfulness (mudita) in all conditions and events (visayanam), whether it be potentially joyful (sukha) or potentially painful (duhkha), auspicious (punya-apunya) or not, this intent will succeed a sweet grace that wells up from inside and brings us forth into a sphere of clarity and wholesomeness of the heartmind (citta-prasadanam).
upeksa (upeksha, upekkha-Pali): equanimity extended to all beings and things. As applied to humans, an example is egalitarianism. Seeing all through the one holographic wisdom eye. Living in harmony, integrity, and devoid of self contradiction.
karuna: love or compassion
bhavana: attitude: gaze, a general state of mind, but usually associated with the cultivated gaze of a yogi or saint.
maitri: loving kindness
mudita: boundless joy. Sympathetic joy; Rejoicing for the happiness of others. Transpersonal happiness.
citta-prasadanam: sweetness of mind. A gifted or blessed mind.
sukha: pleasure or joy (here meaning as a result).
duhkha: Suffering, mental stress, pain, discomfort mental or physical (here meaning as a result) . See Pada II.
visayam: In all conditions and events.
punya: auspicious
apunya: in auspicious
Commentary: In Buddhism this is known as the four part practice of the Brahma Viharas or the four boundless minds, well known in the India of Patanjali's time. The cultivation (bhavanatas) of these sentiments of friendliness and loving kindness (maitri), love (karuna), sympathetic joy and desire for the happiness of others (mudita), and equanimity (upeksanam) toward all beings and events regardless if people are happy or suffering, the events auspicious or inauspicious (punya-apunya) or whatever their perceived conditional circumstances may be (visayanam), displays the underlying serenity and clarity of the cit (as in citta-prasadanam) is continually recognized and thus is allowed to spontaneously manifest unobstructed. This powerful practice as a integrated attitudinal stance toward all beings and things in all circumstances provides serenity, confidence, and centeredness in the heart (citta-prasadanam). It will counteract polar imbalances of pleasure (sukha) or pain (duhkha) caused by external events (visayanam), and prove to considerably enhance the continuous intimate experience of timeless wonder in Satchitananda in All Our Relations.
Citta-prasadanam is a filling of the heartmind with a boundless sweetness. The citta-vrtti becomes replaced by the citta-prasadanam making the mind very sweet, happy, and pleasant. This is two way practice in that we both cultivate it and it manifests through us. The embodiment of maitri, mudita, karuna, and upeksanam reflects, reveals, and discloses an underlying universal non-dual and transpersonal consciousness reflecting Self in all and as all. When the "good mind" or heart/mind has been sufficiently purified and clarified by this practice, when we sufficiently see who we really are and are able to somewhat better reside in our true nature. When one has applied maitri, mudita, karuna, and upeksanam as skillful means in All Our Relations, then from that clarified Heart-Core Consciousness such emanates spontaneously and naturally as divine expression. As such it is an effective remedy for distractions of the mind (citta-viksepas).
Prasadanam means being filled with grace, boundless sweetness, happiness, and pleasant joyfulness. Citta-prasadanam is a sweet disposition, favorable and very pleasant countenance or feeling where the field of consciousness is permeated with non-dual boundless love, kindness, compassion, and equanimity toward all beings and events. Also see I.47
These practices summed up correspond to the Buddhist Four Boundless Minds which are compassion, loving kindness, equanimity, and sympathetic joy. All these are designed as remedies (pratisedha) for our fundamental distraction (viksepa) from our true nature (swarupa) which is non-dual. See also the commentary to Sutra I.19 (the practice of bhava-pratyaya).
Punya means virtue or merit. Apunya does not mean bad as some translate, rather it is neutral meaning devoid or empty of merit. To clarify, upeksanam (equanimity) does not mean a bland indifference, dispassion, negation or withdrawal from the world, or neutral unfeeling existential attitude toward sentient beings or the world. It does not just mean even mindedness either, but rather it reflects an attitude of an awareness where there are no boundaries between the I and others -- where compassion has been recognized as a natural result of the realization of one's true nature. One's mind has become centered around that innate reality (citta-prasadanam) where one is not disturbed or pained (duhkha) by outside events or people, but rather the citta-prasadanam remains unaffected by such influences. Here one remains deeply rooted and centered in HeartMind awareness. Here he can see all beings and things -- in All Our Relations from this deeply nurturing heart centered place of experiential sweetness.
“The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them."
Bhikkhu Bodhi, "Toward a Threshold of Understanding"
Here it is clear that Patanjali is suggesting that we do not condemn those lacking in virtue (apunya), be dismayed by those causing suffering (duhkha), nor praise the virtuous (punya), but rather desire happiness (sukha) and joy for all beings.. It is more than enough to rest and abide in citta-prasadanam where sweet grace flows forth without obstruction. To that end friendliness, compassion, sympathetic joy, and equanimity are never lost. When this isn't happening naturally and spontaneously, then we can remind ourselves to enter and hold that space, and partake of that sweet grace allowing it to penetrate every pore of the heartmind..
Taken as a whole citta-prasadanam is a profound practice in itself. At the base level it can refer to a mind-field (citta) which is innately wholesome and non-afflictive. Abiding in that, then zero negative karma is generated. In fact citta-prasadanam is the sum total result of maitri, karuna, mudita, and upeksanam. As such it is available as a remedy for all afflictions (kleshas) and negative propensities.
On a practical level we can apply this in All Our Relations (visayanam). Citta-prasadanam as a practice removes all obstacles and interruptions of clarity. How often have you seen yourself become angry, upset, irritated, depressed, jealous, or other wise afflicted by the kleshas? For most people these afflictions are deeply imbedded (in the samskaras) and must be flushed out in order for liberation to occur. As they are kleshic, they are also have karmic consequences. Thus flushing them out purifies the negative karma as well.
Many suffer from these kleshas chronically (such as in chronic depression, anger, irritation, etc). Hence Patanjali is presenting us with a remedy that reminds us to practice citta-prasadanam as a pleasant and positive non-afflictive mindfield devoid of negativity whenever we recognize an affliction. Thus the application of maitri (loving kindness and friendliness), karuna (love and compassion), mudita (sympathetic joy), and upeksanam (equanimity toward others and all events) will be propitious in All Our Relations (visayam) so that citta-prasadanam is effected (bhavanatas).
On another more profound level one could consider these activities to cause citta-prasadanam as a wholistic manifestation of uninterrupted flow from the param-purusha or Siva. Thus the sadhak places one's mind-stream into direct connection with Divine Auspiciousness (Maheshvara or Siva) and receives his sweet blessing manifesting as a spontaneous outpouring, citta-prasadanam, as sweet Divine Grace. See I.47 and also III.23 for more.
Sutra I. 34 Pracchardana-vidharanabhyam va pranasya
Or (va) through the expiration (pracchardana) and holding out (vidharanabhyam) the energy (pranasya) contained in the breath [the mind can be purified, clarified, and stabilized while the innate grace of isvara is evinced -- wherefrom the citta-prasadanam is brought forward].
Commentary: Or we can remediate (pratisedha) the distraction and interruptions (viksepa) of the citta-prasadanam (the graceful flow divine consciousness stemming from the param-purusha or Maheshvara) directly through consciously regulating (vidharanabhyam) the expiration (prachchhardana) of the breath (pranasya) thus spelling death to the interruptions to the flow of divine consciousness. Since the mind rides on the waves of conditioned prana, by holding out the breath, the karmic mind patterns are emptied, released, and stilled. This practice empties the distractive thought processes and releases them on the exhalation, thus getting down to the underlying core energetics where the normal distractions of the ordinary discursive mind and emotions have causally rode, which