This great Purusa, brilliant as the sun, who
is beyond all darkness, I know him in my
heart. Who knows the Purusa thus,
attains immortality in this very birth.
I know of no other way to salvation.
From the Purusa Sukta of the Rg Veda
Compare with:
"Purusa alone is this entire world, both past and future: he is also the lord of immortality when he mounts above (to heaven) for food."
from the Rg Veda, Book 10- Chapter 90
When at first we practice meditation (dhyana), we see how deeply entrenched the monkey mind’s attachments and propensities have become; how conditioned the mind has become; our accumulated imprints (samskaras), habitual tendencies (vasanas); kleshas (emotional afflictions); recurring patterning of the mind (citta-vrtti) and the like; and how all these are connected to karma, to ignorance (avidya) and to desire/aversion (raga/dvesa) - a dissociation from our own true nature of mind (swarupa). The good news is that yoga practice such as dhyana (meditation) affords us the means to free us from these maladies and allow us to connect with our authentic self nature (swarupa). This freedom is not just a negation of the former, but an active affirmation of the seamless unity clarity, active peace, compassion, wisdom, and joy. Freed, we are liberated -- experience Kaivalya. Tat Tvam Asi!
Thus at first dhyana (as silent sitting meditation) might be a bit rocky, interspersed with periods of calm lucidity, unexcelled joy and light, which gradually deepens and lengthens in-between periods of wandering/restless mentations (citta-vrtti). With consistent application of open presence as unattached awareness (abhyasa-vairagyabhyam) and the practice of authentic self study (swadhyaya), eventually these practices lead us increasingly toward integrating clarity, strength, calmness, awareness, and creative insight into our everyday life. As everyday life is more balanced, then we go into our daily practices increasingly more primed. There are less obstructions and resistance to dislodge. Eventually a synergistic synchronicity between everyday life and practice is activated.
In yoga the inner work (which is produced from practice and experience, rather than from books, external teachers, analytical processes, memorization, or conformity to rules) begin to bear fruit in ALL OUR RELATIONS. We gradually realize the underlying truth which has been in front of our faces all our life – during both sleep and waking – before birth and after death – residing in the Great Continuum which is yoga. This unbiased unconditioned universal Reality in turn reveals the workings of the relative world of cause and effect -- all things come together into an organic synchronicity in ALL OUR RELATIONS, because the cobwebs and obscurations of that have previously veiled our vision and mental processes have now been cleansed. The many is revealed by its interconnected integrity as the one, and the one is revealed in its infinite all inclusive richness by the many. The one is in the many, and the fullness of the many is experienced by experiencing the one.
Meditation (dhyana) as do all the other yoga practices work as mutual aids to bring forth direct non-dual insight. They activate the inner unconditioned wisdom and our dormant creative/evolutionary potential. The lens becomes cleansed, clear, and open. Thus through yogic practice (sadhana) we gradually awake and emerge out of the pattern of the sleep of ordinary conditioned dualistic ignorance. This awakened power, sharpened instinct, intuition, insight, heightened awareness, inner wisdom, and authentic knowledge of the true Nature of our own mind has many names, but it is not the same as "knowledge" memorized from books or from external so called authoritative sources. Rather self realization has to come from inside -- from our own direct experience, which in the end is found as the universal intrinsic transpersonal non-dual essence with all beings and things. In yoga only this experiential approach is authentic, self empowering, and brings authentic self confidence, security, fulfillment, and peace.
Generally speaking, a beginning practitioner to yoga starts off at first finding themselves in a comparatively insensitive, coarse, gross, materialistic, and consequently lowered vibrational state of awareness (savitarka, savicara, saguna). But a wisely applied and joyfully inspired yoga practice over time (abhyasa-vairagyabhyam) gradually purifies and removes the denseness, coarseness, rigidity, old patterns, and occlusions from the field of consciousness (citta-vrtti), so that the obscuring tendencies (the kleshas such as avidya, etc) gradually lose power and validity, and fall away (the reality of nirvitarka, nirvicara, and nirguna is gleaned). The HeartMind becomes clear, vibrant, alive, self luminous, open, fluid, and awakened as the old impurities, afflictions, blockages, trances, and compulsions (klesha, samskara, vasana, negative karma) are liberated --citta-vrtti-nirodah happens -- yoga is accomplished. That intrinsic but heretofore dormant inner wisdom which is now revealed and activated becomes spontaneously and naturally self liberating maturing into manifestation/emanation. Unconditioned liberation (kaivalyam) is realized.
The process is not complex, but rather it is a profound simplification -- a gradual waking up from a dross sleep contaminated by confused habituation -- as a purification through the means of a functional practice so that our intrinsic true nature spontaneously is revealed (swarupa). Spiritual change happens by itself -- self actualizing -- in the process of authentic yoga, albeit one will meet with resistances. In what has been termed, the raj yoga system, as written down by Patanjali, the general focus and primary means to melt down this resistance is meditation (dhyana) which denotes raj yoga (the other practices mentioned by Patanjali being supplemental to meditation). We also must realize that meditation is the primary instrumental technique, while the goal is the absolute liberation independent of conditions or conditioning -- kaivalyam (the essential purport of this final chapter of Patanjali's Yoga Sutras).
Thus we learn about the heart of our own mind which had become conditioned and how to uncondition/deprogram it. We do not have to memorize nor elaborate upon the specific pathologies or modalities of the conditioned mind (citta-vrtti), like studying for an academic test at school in order to attain authentic spiritual knowledge. Spiritual knowledge is not a knowledge "about" anything, not memorization, nor facts (worldly knowledge), but it is based on direct transverbal, transconceptual, transcognitive, and transpersonal direct experience. Neither does one have to study books of grammar, philosophy, semantics, and the like. Rather the practitioner of yoga merely becomes acquainted inside, to recognize what is wholistic and functional about the nature of awareness itself, recognizing the underlying Source of Intelligence and Consciousness which when recognized opens the inner eye and heart. When the cobwebs occluding the inner eye have become cleansed to “see”, then that intrinsic universal seed potential is revealed and recognized in all beings and things as their own intrinsic universal self nature (swarupa-sunyam). This is vidya (pure vision) or sarva-jnana which is the antitheses of and antidote to avidya (ignorance). No ego owns it (asmita) or can claim it for themselves, rather this knowledge is truly universal all pervading and unlimited. The yogi in this very body merely accesses this spiritual knowledge base when appropriate. Indeed there is nowhere where this all pervasive intrinsic seed source self luminosity does not exist, except in the mind's of human beings afflicted by avidya. Hence when this awareness is activated, awakened, and matured inside, we simultaneously also experience this same intrinsic seed consciousness in other beings and things -- in ALL OUR RELATIONS. HERE. All we need do is allow this to spontaneously occur -- to be open to change.
An analogy HERE might be that Pure Universal Consciousness (Cit) is like the Sun while the individual mind (manas) and intellect (buddhi) is like its rays. Sometimes the rays become obscured, cloudy, refracted, distorted, dissipated, or even blocked out so that the light is very dim. Yoga teaches us how to keep the pathways, open, light, bright, luminous, and in delight. This way we commune with, embrace, strengthen, and communicate in an ever more intimate, meaningful, and fulfilling relationship and alignment with Source and become trans-substantiated -- in tune with the transconceptional, transpersonal, non-dual, unconditioned, infinite universal mind, – the true Self, naturally as an authentic and organic teaching occurring holographically (from the inside out and from outside in) which has become activated through authentic yogic practice. That process is contrasted to ordinary external knowledge, which is imposed from the outside through external authority, tradition, book knowledge, peer belief systems, and acquired beliefs, which too often reinforces the very boundaries and prisons that yoga is designed to remove.
This is a valuable distinction to emphasize because most students mistakenly think that the purpose of studying the Yoga Sutras is to understand the text, but rather we study the Yoga Sutras to glean tips on how to practice so that we can access and experience the Self directly (the Yoga Sutras acting as guidebook or field manual useful once we have begun exploring the territory, but not a substitute for experiential wisdom, spiritual practice, and direct access).
For many centuries prior to Patanjali's birth authentic Yoga teachings were made available through a living oral tradition. There was no studying texts on yoga, because no texts existed, rather the study was on the true nature of mind and being -- spirit and nature, and the removal of suffering and the experience of love and bliss (Satchitananda) -- the union of Pure Being, Pure Consciousness and Pure Joy) through the medium of experiential practices.. Thus the Raj Yoga yoga tradition was transmitted as an oral tradition while the key art was meditation which is essentially the art of self study -- of knowing the true nature of mind and being whose true nature rests beyond even its most subtle and minute manifestation. Patanjali intended the Yoga Sutras to be a means toward that selfless experience of universal truth so that one could access Source in ALL OUR RELATIONS -- to realize total integration, samadhi which manifests as Kaivalyam.
We call this original oral yoga tradition (which is the same tradition that Shakyamuni Buddha practiced), the mountain yogi tradition, because it was practiced in the mountain caves, river beds, and forest hermitages far from mass population centers, monastic and academic institutions. Because these teaching were independent of church, priesthoods, caste, ceremony, ritual, organizations, or sacred texts, it did not favor entrenched religious institutions or empires. After Patanjali wrote down the Yoga Sutras as a compendium of yogic practices, it was immediately misappropriated by the existing academic and religious orthodoxy of its time, interpreting it as an arcane philosophical text belonging to samkhya dualist tradition, thus practice and direct experience has taken the back seat. Patanjali was aware of the possibility of this perversion and that is why he categorized pramana, smrti, and vikalpa as as vrtti, and gave many warnings against intellectualization, but he had no control over the academic institutions bent on its expropriation.
We are born from Wonder.
We are born into Wonder
We die into Wonder
HERE is everlasting beginningless Wonder
Only,
The mental aberrations and obstructions ignore and obscure
This Great Wonder
Our attachment to the physical body (abhinivesah, aversion (dvesa), attachment (raga), and egoic false identification (asmita) are the result of ignoring this Great Continuity and Integrity, hence patterns of substitute false identification which at its root is a dissociation from our true primordial self nature (swarupa) has become institutionalized. Authentic Yoga practices break that bondage caused by avidya moving us back into unconditioned causeless/beginningless NOW awareness experienced as Great Bliss.
Maha Mrityunjay Mantra
Om Tryamlakam Yajamahe
Sugandhim Pusti - vardhanam
Urva - rukamiva Bandhanan
Mrtyor - muksheeya Ma - amritat"Oh compassionate one, Siva, whose third eye has awakened
Your all pervading fragrant presence
Suffuses and nourishes and penetrates all three realms (physical, mental and spiritual) completely.
Oh Lord Siva,
May I too be free from the bondage to cyclic existence,
Just as the ripe fruit is liberated from the vine,
May I drink the ambrosial bliss of eternity Here and Now and Forever."
The Yoga Sutras point toward authentically incorporating and integrating pure spiritual teachings in one's daily life -- a living message more valid today than ever before; while at the same time as Patanjali says, external authority, words, tradition, the reductionist mind, inference, ordinary methods of dualistic perception, distractive modalities of thought, stupor, torpor, and past impressions (in short pramana, vikalpa, nidra, and all the rest of the vrttis) join together with samskaras, vasana, klesha, karma, desire, aversion, and avidya (ignorance) to create duhkha (suffering). Precisely, nothing adequately replaces direct realization and this is what Patanjali advocates, i.e., experience samadhi. From the increasingly deepening glimpses that authentic practice affords, one naturally gains confidence of the true nature of mind, while the Yoga Sutras may act as a helpful tour guide should one decide to consult it.
Having explained the general assumptions in Pada One (defining Yoga and samadhi as a transconceptional alignment, communion, harmonization, transubstantiation, and wholistic transpersonal non-dual integration); explaining the practices (sadhana) in Pada Two; the proficiencies (Vibhuti) in pada Three; so here, in Pada Four (Kaivalyam), Patanjali describes the ultimate liberation which is a self liberation without qualification as realized in nirbija-samadhi (seedless samadhi).
Synopsis of Pada IV: Kaivalyam
The shortest chapter (Pada Four) is best understood as a summary of the purpose, general methodology, and result of yoga practice as already explained previously. It introduces many new words and terminology of explaining previously mentioned practices and their purposes. Hence Pada four is a paraphrase of the previous three padas, introducing nothing really new, but adding perspective and at times additional detail as to the general methodology.
Because of the new terms, some have proposed that Kaivalyam Pada was added at a later date. but such a study is outside the scope of this purpose. What is certain is that it is not an intellectual treatise nor does it preach analytical philosophy as a path. Rather Pada Four is best understood as a restatement or rephrasing of Padas I-3 with Nirbija samadhi (or better sahaj samadhi) being characterized as Kaivalyam -- our primordially pure unconditioned original self nature --swarupa-sunyam. Tat Tvam Asi!
Purusa can not be Owned or Bought
In the Rg Veda (the oldest of the Vedas), purusa is presented in a a holographic context– a multidimensional world is presented. Purusa is the Macrocosm while the Human Being is the microcosm. His body is the entire universe (all of creation), a macrocosm. All things are a part of him. This "giant soul-man who is the universe, is also its Source and Creator. Purusa cut himself into pieces/divisions in order to create the universe, hence seemingly a self sacrifice. Yet all the evolving pieces are integral parts of this great integrity which man is intrinsically bound and to which he owes his very life and existence -- his very being.
This is best not thought of as a corrupt process of dissolution or sin, but an evolution – a shining forth or emanation -- not as a fragmentation (pralaya), but as a moving into wholeness and waking up in the whologram (acknowledging and honoring our original integrity and Continuity).
In the embodiment of purusa, humans thus are presented as an analogue of this Cosmic Template within a vibrant integrity of a living sacred Creatrix – as both a microcosm within man’s essential self identity and external to all of creation simultaneously as a group identity. Yet human beings who do not recognize this holographic interplay (being part of this whole) prevent themselves from aligning up in harmony with it -- prohibiting their natural potential ability to connect, touch, embody, fructify, nor experience this with joy and light. Here the yogin aligns body, breath, energy, and mind with mature (the divine creatrix which is both the revealer and container of original spiritual seed.
Such is the living story of`creation as our true self nature (swarupa) as the transpersonal universal and intrinsic Divine Soul (param purusa) as our completion. Such is our shared historical co-evolution, collective purpose, destiny and true primordial source all bound together in ALL OUR RELATIONS.
HERE the liberated yogi becomes an active transformer/open doorway to that hologram – a path unto himself only when he realizes his intrinsic universal transpersonal true nature (swarupa-sunyam) and hence is able to access the hologram freely from universal space and clarity.
Rig Veda Book 10, chapter 90, verses 1-5: The Purusa Suktam
1 Countless heads hath purusa and uncountable endless eyes --innumerable feet, When purusa moves, so does all of creation move as one. Truthfully, Purusa is unlimited, boundless and all pervading, his wisdom fills the entire world and is beyond the grasp of human hands to clench.
2 This Purusa is all that yet hath been and all that is to be; The Lord of immortality which waxes greater still by food divine. That very food is he as well.
3 All that we see is but his glory and if we had the eyes for it, he is more than all of this. All of creation is but one fourth of him – all beings and things are an intimate part of him. Three fourths of him rest in eternal life divine
4 Although three fourths Purusa reside above creation still, all of this which is known are but his parts --all that eats and all that eats not appeared from this single one part of purusa.
5 From this primordial purusa came forth the bright and shining Universe – the verdant earth and creation became his body and encompassed (pascat) him.. Again, make no mistake, from out of this bright universe was purusa himself created, [otherwise he would have no existence and no way of knowing himself]. Again from him a bright all encompassing self luminous space was born; again purusa from viraj-adhi (bright self luminous infinite space) was born (jata).
Kaivalyam: Ultimate or Absolute Liberation
In modern societies (especially "Western") materialistic values have tended to dominate. This neediness for acquiring things, is because of the separation/rend from primordial luminous space. Thus many have become obsessed with the possession and manipulation of so called external "objects" or seemingly materially solid things as a dominant goal, which too often habitually fragmentizes and alienates the participant from an interactive and satisfying wholistic relationship with body, mind, breath, energy, nature, and source. Hence true happiness and healing often becomes subverted, while the truth becomes perverted. When yogis speak about happiness and the dissolution of the citta-vrtti and kleshas, they do not mean comparative advantage or simply a relative happiness -- a freedom from, transcendence of, escape or alleviation from suffering in a relative sense, but rather yoga is about attaining and abiding in a lasting and ultimate absolute an causeless happiness and freedom -- the experience of an unconditional, unqualified, true, and lasting happiness wholesomeness and openness without falling back into attachment (raga) or aversion (dvesa) which forms the basis of ego ignorance and hence the condition of delusional suffering. Such freedom is not a freedom "from" any "thing", It is not an escape or an aversion; but rather it is unconditional and independent from conditions. Kaivalya occurs when all karma is put to rest and thus one rests in their natural state undisturbed, termed nirbij (seedless) samadhi. Strange as this may seem to goal oriented persuasions, this unalloyed happiness, joy, luminosity, love, and openness is to be experienced HERE AND NOW.
Certainly the novice practitioner starts off immersed in form, duality, and samsaric afflictions, but after consistent practice one's awareness and sensibilities become sharpened, heightened, and expanded, eventually aligning with kaivalyam. Kaivalyam is not experienced fully in the beginning although some glimpses may he. Eventually it dawns that no "thing", no object, no cause, nor condition is independent, has a separate "self" apart from the whole. Rather the practitioner is an intimate part of a vast and wondrous whole/whologram. Only that which is nameless, formless, unborn, and all pervading (the param purusa imbued with unlimited spaciousness and omnipresence) can be said to be inherently real and independent. That is the stateless realization of Kaivalya. We shall see that this authentic and lasting happiness is not dependent upon "things" or temporal conditions -- it is not due to absence in any sense -- but is only due to a realization of a totally integrated all inclusive Universal Self -- a life that both acknowledges and is filled with sacred presence. This realization can not be obtained with the manipulation of words or the intellect, because by its nature it can not be defined in human terms/words. Universal and timeless Reality is the same for all species and not limited by linear time. That which is all inclusive contains us. We can only contain it when we become "it" -- when we identify with the Great Integrity as-it-is. This Great Integrity defines the human world, all other worlds, times, and dimensions, as well. That Reality is accessed HERE and NOW. Humans can do well with philosophical systems, but it is valuable to know the limitation of such systems, i.e., where philosophy, ideology, and religionism ends and where authentic yoga begins.
This Translation has Endeavored to be Free from Samkhya Bias (where Kaivalyam itself is Effortlessly Free from both Freedom and Bondage)
It's valuable to acknowledge to the reader that the bulk of the translations of the Yoga Sutras contain the standard interpretation of the word, kaivalyam, based on samkhya philosophical prejudice/colorings as a state of isolation, separation, withdrawal, negation, or escape which to a degree may be either considered to be transcendence on one hand or an aversion, a schizophrenic break, or catatonia on the other. Samkhya is correct only in a limited sense that separation or distinction is valuable (asamprayoge) to disambiguate the mind's tendency (citta-vrtti) to falsely identify with the delusion of a separate self (asmita) which is called egoism (a klesha). Asmita, itself, is an isolation from unity consciousness of course, thus asamprayoge is only a preliminary phase, not the mature fruit, as kaivalyam. Then one must wholeheartedly embrace the true self nature of existence and non-existence (swarupa-sunyam) in samadhi, which is no separate self at all; but the Universal Self (purusa) which when experienced within all beings and things (including one's own body, leads to ultimate unconditional liberation -kaivalyam). This error occurs because samkhya also misunderstands sarupa-sunyam (samadhi) interpreting sunya as a negation rather than the non-dual open doorway to holographic unity. Samadhi is the process of embracing the transpersonal non-dual all encompassing Integrity. So then an isolation or negation from isolation (separation) itself or a negation of negation is effected. Hence negation is an incomplete and temporary state, It does not occur without an affirmation. When that negation is dropped then integration happens by itself. Indeed the instrumental means of how this non-dual liberation (which is not a separation) is accomplished forms a central theme throughout Pada Four -- Kaivalyam.
Thus, within the scope of authentic yoga, kaivalyam, or ultimate liberation, is not an escape from any "thing"; it is not an aversion, hatred, a fear, a dislike, denial, ignorance, or even a desire in the common usage of the word (as all kleshas and karma are eventually burned up through yogic practice). It is not a relative isolation, avoidance, control over, repression, transcendence from, an overcoming of, nor denial of anything in any form. Kaivalya is not achieved through strife, from control over anything, aloofness, nor transcendence. Indeed transcendence has to be given up as well. Simply one abides in the Uncolored Universal naked NOW awareness which discloses ad reveals all-that-is as-it-is in naked self liberation without any tinge of striving. Kaivalya is freedom from no "thing" at all.
Samkhya makes this error translating kaivalyam as isolation or aloneness for other reasons as well. One is that they misinterpret abhyasa-vairagyabhyam (not understanding the practice of non-attachment) defining it as aversion. In factthe *continuous* application of vairagya is effected by the virture of the yogi's ability to abide continually in one's total *integration* (state of yoga) of eternal spiritual presence in the HERE and NOW and forever. In short samkhya does not understand non-dual engagement as non-attachment to results. Thirdly Samkhya does not understand that Yoga as an integrative practice predates Samkhya philosophy by over a thousand years. It's use of the word, purusa, corresponds more closely to the ancient Vedic definition as well as to other ancient indigenous Indian practices predating samkhya philosophy.
If a careful student diligently desires, they can undergo a comparative study with other translations identifying the presence of samkhya many philosophical colorings. They will find that it is here in Pada Four that the academic dualism of the numerous philosophic interpreters of Patanjali is taken to its most absurd heights. One will find (should one engage in a comparative study) that an institutionalized and self serving academia have misinterpreted sutra after sutra (which was originally intended to be a non-dual affirmation especially celebrating yogic practices in order to realize samadhi) having reduced it to trivial, useless, and irrelevant philosophical and metaphysical speculation and abstractions.
Kaivalyam Is
In this translation kaivalya can not be seen in terms of freedom from anything, in terms of escape, fear, transcendence, aversion, or even striving for an attainment (terms which all stem from duality as their basis). In kaivalyam (as an absolute and unconditional liberation versus a relative liberation) there exist no conditions of a relative (normal) freedom from anything -- there is no where to go, no where to hide, nothing to be separated from, rather yoga occurs, at its end, in abiding in one's true natural self (swarupa). This translation however will approach Kaivalyam as an affirmation -- as a non-dual state of unconditional happiness and freedom. As such it will be the opposite statement from the samkhya dualists who abhorred existence, nature, and experience.
Thus in pada four Patanjali thus affirms the end of striving where our mindset no longer is occupied by the distinctions of a separate object of concentration nor a separate estranged observer, but rather is unitive by elucidating how all the parts are integrated into the unitive whole, ne they seemingly physical or mental where all apparent differentiated phenomena cease to be fragmented pieces as such, but rather empty of an independent self nature (swarupa-sunyam). This is not done by negating, demeaning, or excluding nature or diversity, but rather by including it within an all embracing unitary, complete, and perfect integration of awareness and experience. As such this heralds the end of the malaise of relative and comparative objectification processes (in nirguna). As such it is not reached by objectification or differentiation, but rather by its release. It is not realized by the intellect (buddhi), by manas (the ordinary mind), by will, by separateness (asmita), aversion (dvesa), or by any other klesha, but rather through true vision. True vision (vidya) is instantaneously realized when we have finally given up the former - released them. This surrender occurs simultaneously with genuine spiritual experience, from the expansion of consciousness wrought from authentic practices which evoke this sentient SHIFT in beingness.
All analogies or words are by definition inadequate when one attempts to describe the boundless and immeasurable -- the Infinite Mind. One such image is the mahamudra, the open sky or clear heart space -- the Great Intrinsic All Pervading Perfection -- a simultaneously occurring synchronicity of holographic multi-dimensionality. Another "image" is the multidimensional unification of the microcosm and macrocosm as in the symbolic representation of the hologram often drawn as the Sri Yantra (mystic diagram). Distinctions between the terms yoga, swarupa, nirbija samadhi, kaivalyam, purusha, and isvara. are not necessary once we enter the sacred mandala. But to Patanjali's credit, he does not get lost in symbolic representation, analogy, nor images. Tat Tvam Asi!
So if we read the Yoga Sutras in light of what Patanjali says as a Mountain Yogi (versus through the dualistic and academic glasses of samkhya), it will serve to shine light on vital yogic topics for practicing yogis and yoginis. If we take yoga as integration, connecting, and unification of body, breath, mind, and nature HERE and NOW (basically as a non-dual, tantric, and wholistic perspective) then kaivalya becomes an unlimited all inclusive experience. Again we will assume the non-dual Mountain Yogi transconceptual (nirvikalpa) and transcognitive (asamprajnata) assumption as that which Patanjali implied, as the embodiment of a liberated being (jivamukti) in an awakened body/mind who has aligned their entire being and opened up the light pathways for the rays of the sun to shine through as a living testament to living eternal spirit HERE and NOW.
By first differentiating between the striving for freedom as an escape from "something" as distinct to natural propensity (like a flower moving toward the sun) toward a state of ultimate liberation (which brings with it not only the end of sorrow but the original state of unconditional happiness), we can approach the profundity of the freedom of freedom. Ultimate liberation is not from the body and existence. Patanjali never says or indicates that it is other worldly or transcendent (even though as has been pointed out scholars, religionists, dualists, and intellectuals, want to impose that type of institutionalized and sterile conclusion), rather liberation is in the acceptance and integration of the eternal Present HERE one must be able to drop all fear, aversion, clinging, preconception, conditioning, samskaras, and ignorance (avidya) in order to reside HERE. Indeed this natural propensity toward ultimate liberation and unconditional happiness is innate. When it becomes thwarted by negative conditioning, traumatic events (samskaras), abuse, the withdrawal of light and love, and negative conditions brought about by negative past karma, then the samsaric wheel starts to spin in terms of a neurotic and vicarious life, in terms of suffering and afflictive emotions, and even more bad karma, until sentient beings awake into NOW awareness HERE.
Again if we look at the Yoga Sutras as a meditation "field-manual" to be consulted in between sessions, then we can see that Patanjali is referring to ultimate realization through practice (meditation) which leads to full seedless samadhi in this very lifetime -- in our actual experience. Once samadhi is realized in yogic practice, as jivamukti, then it is to be embodied in ALL OUR RELATIONS – at all times. Any action coming from that very sacred and profound non-dual Clear Heart Space which manifests in the world (as behavior) is profoundly transforming -- it has a touch of divine love to it. Patanjali thus is not attempting to give us a moral code, rules, techniques, formulas, or even methods of attacking the world, but rather ways of first getting clear and free ourselves (reestablishing connection with Source) in successfully realizing the "fruit" of meditation. From that unitive place of intrinsic knowing combined with viveka (extrinsic knowing), non-dual and trans-rational action naturally and spontaneously occurs.
This reflects the enlightened view that we can not help others out of ignorance, but only out of wisdom which follows that we strive for enlightenment IN ORDER to help "Self" – in order to heal self as others -- in the non-dual and non-separate sense as all other beings. This type of wise action is manifested in natural love, empathy, compassion, and equanimity which are skillful means. Meditation is simply another practice which Patanjali is trying to help us utilize and master. Meditation (dhyana) more than amy other yogic practice allows us to come to direct face to face contact with the true nature of our own mind hence bringing the larger realization of swarupa-sunyam home in samadhi.
Liberation while still alive in this body (Jivamukti) is the goal to bring home HERE and NOW. An essential point then is that an inspired meditation practice not be seen as an escape, withdrawal from, or transcendence from "the world" prakrti or the gunas) like many dualists often assume, but rather as an instrumental means for liberation and happiness for both self and others. Because of the conventional dualistic split between nature and spirit, body and mind, prakrti and purusa, form and formless existence, shakti and shiva we will start off healing that rend as a fundamental error of perception (avidya). Hence we will assume that in truth primordial consciousness and prakrti (nature) are our natural uncontrived situation, only that most of us have fallen into modifications of the mind field (citta-vrtti), hence we do not recognize our original true nature (swarupa).
As we study Kaivalya Pada (chapter Four) we will see that Patanjali is describing yoga as a pathway of connection between the absolute and the relative, Spirit and Nature, Mind and Body -- Consciousness and Being – the unification of the objective world with the subjective world -- the integration of ultimate truth, happiness and freedom in order that it will become embodied and expressed. As such Patanjali presents yoga as unification and integration -- as the process of disclosing the underlying all inclusive non-dual self existent integrity between consciousness and being, sky and earth, crown and root -- as Swarupa -- as the completion/flowering of our natural unconditioned authentic true “self” nature which is the completion of yoga. In fact for the accomplished yogi (the siddhi) they reflect in their arms, legs, voices, and mindstream the embodied union of primordial consciousness with nature, like the full moon night reflects the sun.
Hence what appears as a gulf between the eternal present and linear time -- eternal and temporal -- absolute and relative are conditioned artificial delineations (separations) based upon limited experiences and conclusions. Is it not simply a programmed, conditioned, and acquired process, rather than a reflection of Reality-As-It-Is. Reality and Truth appears to be challenging or "heavy" to deal with, only because of our fixations to our present belief systems, samskaras, and mental conditioning (citta-vrtti); while it is that very conditioning which meditation attacks, disrupts, and frees us from. And it is that meditation which transcend the words completely, which go well beyond the process of human mentation and contrivation which Patanjali eloquently attempts to describe (in words).
From the Iso-Upanishad
Om
Purnamadah Purnamidam
Purnat Purnamudachyate
Purnasya Purnamadaya
Purnameva Vashishyate
Om shanti, shanti, shantiOm.
That is infinite, this is infinite;
From That infinite this infinite comes.
From That infinite, this infinite removed or added;
Infinite remains infinite.
Om. Peace! Peace! Peace!
Tat Tvam Asi!
Kaivalya is not conditioned nor contrived, hence it is ALWAYS present and accessible. It is not separate from embodiment, but rather ingrained and programmed ignorance -- a non-recognition (avidya), that makes it only seem absent. It is available at each moment and at each step if we should recognize or allow for it.
Swami Krishnananda, General Secretary of the Divine Life Mission, said:
"This is a graduated movement, systematic action, taking place automatically because of your absorption in the concept of God - true God, not the false God that you have created by the segmentation of your individuality from That. Whole being is concentrating itself on whole being of the universe. The whole of your being is immersed in the thought of that whole being of the whole cosmos. The whole is meditating on the whole, not a part meditating on something outside it, because anything that is outside the part will also be a part only. A finite thinking something else is like the finite thinking another finite, but here is something different. The whole thing is concentrating on the whole in which two wholes merge - Purnamadah purnamidam purnat purnamudachyate, purnasya purnamadaya purnamevavasishyate. The whole has manifested itself as the whole universe, and the whole universe is before you as the whole which you yourself are. The individual is a whole, the universe is a whole, God is a whole - so several wholes are rolling themselves one over the other - Purnamidam purnat purnamudachyate, purnasya purnamadaya purnamevavasishyate. The whole has come from God and the whole is going back to God. Fractions are not coming from God, and fractions are not going to God, and fractions don't exist also even now. Even now, as this moment, fractions do not exist - there are only wholes rolling one over the other. If this meditation is possible, you will be sure that you will never be reborn into this world of sorrow. This is krama mukti, gradual salvation, stage by stage, arising from the lower material condition, biological, psychological, etc. until you reach utter perfection of spiritual existence.
But the scriptures, Brahma Sutras, tells us that there is also known what is sadyo mukti - immediate salvation. It means salvation is immediate; it is not by stages, slowly moving like an ant. That can take place if your being is bursting with God just now - I can only use that word. Your whole being is bursting because of the entry of God. Sri Ramakrishna Paramahamsa Deva used to give an illustration - God entering man is something like a mad elephant entering a thatched hut. It will simply break the hut into pieces, pound it and destroy it into pieces and go. If God enters an unprepared individual, you will have a shock from the core of your heart; you may fall sick and you may perish at that moment. But you need not perish if you have been a built-up, strong personality with disciplined practice right from the beginning. The whole of God enters you at one stroke - what will happen to you? That is called sadyo mukti. You are not entering God - God is entering you; that is the difference between krama mukti and sadyo mukti. When you want to reach God stage by stage, it is called graduated, gradual salvation. When God wants to enter you, it is like the ocean wanting to enter the rivers and not the rivers entering the ocean. Can you imagine God wanting you? Is it possible? If you want God you are a blessed person, but if God wants you, what is that condition? If you can imagine what it is, you are freed just now. Hari Om Tat Sat. God bless you."
When we experience ourselves as "connected" (not as a separate self or ego), grace dawns as our conscious awareness of “THAT fructifies– revealing the holographic essence imbedded in all things and beings -- a naked uncontrived awareness which intrinsically exists by itself without any need of elaboration is naturally increased infinitely. Knowledge and insight (jnanam and prajna) comes by itself naturally and effortlessly. That is the samadhi of swarupa-sunyam (of no separate self as stated in III.3 and is identical with Kaivalyam). With it siddhis are gifted without ever striving for them. When we are able (ability is another word for siddhi) to commune deeply with nature and our natural unconditioned true Self, or in other reflections of the Self such as in inanimate objects such as rocks onepointedly in samyama, then naturally and holographically insight of their true nature is communicated. This can happen with herbs (as an herbalist/shaman) or with patients (as a doctor/shaman), or with our mind or "self" as sources of "self" knowledge in a transpersonal sense, but to this end that Self is experienced as boundless, transpersonal, all pervasive, and Endless. In a sacred and powerful place, Grace cautions us to be careful about what to ask for; and thus as we increasingly focus in on the profound process of yoga, kaivalyam becomes progressively approximated, then aligned, and then realized down into our very bones.
Thus ultimately, in Pada Four, Patanjali answers the question of what is ultimate liberation through the processes of yoga (in the context of yoga which means to join together -- or to merge as one, to connect with and access Universal Source. In the context of yoga practice (As accessing the connection) one experiences yoga. Thus, Kaivalya includes the freedom from "limited" identification- from separateness itself -- from ego – the freedom from isolation, spiritual self estrangement and corruptive influences. HERE it becomes ultimate freedom because only in ultimate unity – within the Great Integrity of all ALL OUR RELATIONS is there no longer a possibility of being separate – no longer a possibility of being “free from” any thing else. HERE all fear and desire have become remediated. This is the freedom of freedom a natural state. Thus Kaivalyam is isolation (freedom from) only in the sense that it dissociates itself from the process of aversion, isolation, duality, and separateness or ego itself. Yoga is thus culminated with the realization of nirbij-samadhi where any separate self is seen as part of the illusory process and is no longer drawn into it, hence all vrtti, all bias, all perturbations and agitations of the psychic field rests in the empty field of separateness -- Kaivalyam being our natural unconditioned state. Such can only be known HERE and NOW.
There exists no other way to fully affirm and experience that Reality HERE and NOW on this planet by negating its mnaifestation in terms of the breath and body. In fact it is teh yogi's responsibility to embody such. Hence the importance of astanga yoga and what grew out if it as hatha yoga as taught by Siva, the Mahasiddhas, Matsyendrantah, Goraksa,, Gherand, Babaji, Lahiri Mahasaya, Paramahamsa Yogananda, and is found in the Yoga Upanishads. The authentic teachings of yoga are non-dual and holographic wherein the microcosm and macrocosm are united as one great continuous body of integrity -- where origin and mankifetsation meet as an ever present healing love.
"In your body is Mount Meru
encircled by the seven continents;
the rivers are there too,
the seas, the mountains, the plains,
and the gods of the fields.
Prophets are to be seen in it, monks,
places of pilgrimage
and the deities presiding over them.
The stars are there, and the planets,
and the sun together with the moon;
there too are the two cosmic forces:
that which destroys, that which creates;
and all the elements: ether,
air and fire, water and earth.
Yes, in your body are all things
that exist in the three worlds,
all performing their prescribed functions
around Mount Meru
He alone who knows this
is held to be a true yogi"Siva-Samhita, 2.1-5, trsl. by J. Varenne, Yoga in the Hindu Tradition, Univ. of Chicago Press, 1976.
Since the breath occuring in the human body is the vehicle for unitive embodiment and experience and consciousness HERE and NOW-- the essential playground between spirit and nature; there will be added throughout the commentaries on Pada IV practical hatha yoga analogies in terms of body (asana), breath (pranayama), pratyhara, and dharana given as tangible examples.
Kaivalyam Pada thus brings it all together as a functional experiential yogic practice in Satchitananda! Enjoy!
"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.
Sutra 1 janma-osadhi-mantra-tapah-samadhi-jah siddayahsamadhi
Siddhi (proficiency) can come because of inborn traits from karma and genetics (janma), from herbs (aushadhi), mantras, the kindling of the psychic fire (tapas), and/or from samadhi.
One witnesses that a yogi may experience siddhis through practices which lead to samadhi, tapas (cultivating psychic heat), mantra, janma (favorable traits due to past good karma) and the wise use of herbs, thence one's latent abilities become enhanced through the wise utilization and communion with nature's blessed medicines and elixirs (aushadhi) all of which in turn trigger/activate the inner evolutionary circuits (including the body's neuro-endocrine system), clear out obstructions in the nadis, and in general remove obstructions both in the cellular memory and neuro-psychic pathways. The wise use of certain herbal combinations are known to the tradition of yoga to stimulate/catalyze the production of inner elixirs (soma, amrita, etc.) which are also activated by other factors such as the yogic practices of asana, pranayama, mantra, dharana, dhyana, samadhi, tapas, and the creation of beneficial karma.
Notice that in chapter three the practice of samyama brings forth many abilities (siddhas) because one must utilize samadhi in samyama practices, so too is the process enhanced through inborn traits, the wise use of herbs, mantra, tapas, meditative absorption and simple samadhi all by itself. Chief among the producer of siddhis is the state that samadhi offers. From the boon of samadhi, the third eye, transcendental knowledge, and transensual perception become accessible as if the body/mind were plugged into a huge main frame computer which encompassed all the data since beginningless time.
Parents notice that children are born with innate propensities, wisdom, personality traits, and abilities. These inborn/innate abilities (janma) are due to karma and genetics. All beings have inborn traits and special abilities, certain propensities to attain the highest realization (the ripening of isvara's intrinsic seed source or innate Buddha nature) but few realize this potential in their incarnation.
Similarly, our genetic constitution at birth is the result of past karma. One who has looked into the situation fully knows that infants are born into this world with their unique karma, some possessing amazing advanced abilities (siddhis) right from birth, while others may be severely blocked or lacking either physically and/or psychically.
These latent abilities can be enhanced and awakened through the practice of tapas (see II.1 II.43) because tapas eliminates and redirects the outward flowing misdirected and dissipating energetics of a distracted dualistic mind thus providing the fuel to catalyze the latent but natural evolutionary inward flow (kundalini) which is our natural evolutionary potential. Tapas thus is an important practice in quickening our success (vibhuti).
Likewise the practice of focusing upon the specific dynamic energetic qualities of specific sound vibrations (mantra) will open up previously dormant pathways that activate heretofore hidden abilities. As such mantra is transconceptual (nirvikalpa).
The understanding of the spiritual use of nature's botanical and mineral energetic potentials (osadah) speaks to a natural sympathetic and benign relationship between the human being and the forces of evolution from a common Source where all beings and things diverse and manifest have sprung. Understanding that synergistic relationship as an effective tool in human physical, energetic, mental, and spiritual evolution allows the yogi who understands nature and her ways to join into a mutual synergistic partnership which activates various psycho-neurophysiological processes precipitating in liberation from illness, increased strength, power of concentration, wisdom, insight, union, and other heightened potential abilities. That is so by an inherently intelligent process speaking to the fact that human have co-evolved and owe their existence not to their own wiles, but due to an intimate intelligent co-creative relationship with nature (shakti). Human beings in order to know Source/creator HERE and Now must follow creation back to its source by eventually seeing creator as an intimate part of Creation HERE and Now in order to realize these benefits in ALL OUR RELATIONS.
It is noteworthy that all of these methods are natural from birth and life, except perhaps samadhi. But if we take samadhi to be natural, while the citta-vrtti, kleshas, and karma are the result of unnatural programming, then samadhi is our natural unobstructed state as well when the coverings called ignorance are removed/purified. As such this connection with our true nature is effected by all the limbs of astanga yoga as well as the advanced practices of hatha yoga such as pranayama and asana where the nadis are purified and activated to the highest extent, thus facilitating a balanced synergistic resonance between Sat (beingness) and Cit (pure consciousness) -- Nature and intrinsic seed source -- purusa and prakrti,, sun and moon, HA and THA in direct unitive and intimate experience.Although specific techniques have been developed for specific abilities, Patanjali recommends that the wise sadhak does not become sidetracked on specific siddhis, but far better, focuses upon developing ultimate liberation -- freedom from spiritual obstructions to realize nirbija (seedless) samadhi. See III. 3 and III.37.
The diverse new embodiments (jati-antara) are conveyed (parinama) through the ever abundant flux of creative natural evolution (prakrty-apurat). Thus the abundance (apurat) of nature (prakrti) via natural transformations of evolution (parinama) is the natural flowing forth of the abundance of natural evolution and as we learned previously nature's inherent interaction with an ever present intelligent spirit (the innate interaction of purusa and nature), [As such, it is an intrinsic potential of our essential nature always awaiting to be born, although hidden and repressed by ignorance in the “normal” neurotic condition.]
jati: birth
antara: inner, inherent; intimate; innate or intrinsic
parinama: transformation (here as evolution)
prakrti: nature; evolution; specifically here it is meant as the evolutionary force.
apurat: flowing forth of abundance
Commentary: Nature creates abundance and is it's natural source. It is the driving force behind the diverse intelligent forms of birth, life and evolution. "We" as animals exist not in a fixated state, frozen in time and space. Rather phenomena is ever changing (parinama) as diverse multitudinous creative manifestations or evolutionary (prakrti) flux of the divine Creatrix (prakrti). As such in Reality, WE collectively, are THAT -- whole, since in non-dual Reality. WE are not separate entities (egos) and phenomena as such does not exist apart. Here we have the ABILITY to channel this infinite abundance into many avenues of creation -- giving birth in embodied love (jati-antara-parinama). Here we take "prakrty-apurat" as the innate abundant (apurat) power of nature (shakti) while "jati-antara-parinama" is the ability to give birth and embody to our highest innate transformative potential which is entirely natural. Naturalness is opposed by human perversity and artificial constructs/fabrications stemming from false identifications (separate self or ego).
Spirit, harmonized in the natural bodymind is a natural expression of a balanced and harmonized prana, mahat, prakrti, and purusa as a whole. Isvara or purusa is naturally inherent and manifests through the evolutionary process as nature's abundance (prakrty-apurat) as it is inside all generated forms (jati-antara) as the intrinsic source of spiritual inspiration. When we are allowed to acknowledge this innate wealth and participate in this natural innate process consciously (when we approximate or align with our intrinsic natural state) through embodiment. Then Infinite dawnless Source thus manifests as the diverse and rich expressions of the one Universal Spirit – within the overall boundless transpersonal context of intrinsic kinship and unity of ALL OUR RELATIONS.
Although there exists only One formless eternal and absolute Beginningless Source (creative Spirit), THAT manifests in diverse forms in a continuous creative evolutionary act of creation which appears within temporal space and time, as evolution. This great creative force is our greater identity which we have dissociated (dismembered) from through negative conditioning (through the aberrant acclimation/distraction of avidya). In this way reincarnation is also explained and is at the same remediated.
Here we take our rightful place i nature (evolution) simultaneously in synchrony with intrinsic seed/source.In hatha yoga asana, we flood the physical Annamaya kosha), mental (Manomaya kosha). energy pranamaya kosha), and wisdom vijnanamaya kosha) bodies with consciousness and prana. We learn to recognize Source within and extend it to ALL OUR RELATIONS.
Although spirit, breath, energy, wisdom, and nature (shakti) manifest within the physical body and are reflected by it, they are also accessed through conscious interaction with the body. That is the effective utilization of conscious hatha yoga practice as a two way street. We are not "just" the physical body", but rather the physical body and breath are an open gateway to the infinite (they are intimately related) -- it is an intimate part of the Great Integrity (when the ego gets out of the way) and transpersonal and transcognitive (nirvikalpa) wisdom prevails.
Swami Venkatesananda says:
"However, congenital endowments are not accidental, as the incidence of birth is determined by the character or quality with which one ' s whole being is saturated."
"In Raja yoga the practice of samadhi is an ongoing process, ending only in enlightenment. This samadhi, although it is interrupted by all sorts of things is really not affected by what happens with the body, or to the body, in this birth or in the next birth, because the truth is there always [as samadhi]."
In short the cause for samadhi is innate; it has intrinsic seed potential and is not dependent upon conditions. However yogic sadhana is still valuable, but rather only in the context of an instrumental cause (nimittam), as will be elucidated further in the next sutra.
Although samadhi may appear as manifestations of nature's evolution or may appear to manifest through apparent causal means, the conditioned "world" of forms and appearances (nimittam) are merely referents, operands, directors, or open doorways to the Great Continuum which is samadhi. Just like a farmer who cultivates his fields through water gates, so too is the causal flow of our true original nature directed toward manifesting our true nature. Through our intercourse, experience, and practices in life and nature/creation as the playing field, the coverings (varana) which have obscured samadhi as our true formless nature (swarupa-sunyam) are removed (bhedah) revealing the ever present underlying realization of the Great Integrity and Continuity naturally without necessitating force or specific knowledge. Such operations can occur naturally and intuitively like a cultivator with a green thumb who naturally gravitates spontaneously and intuitively toward cultivating both the soil and the plants as part of one’s larger family or kin – as a partner or co-creator out of a preexisting integrative union and harmonization of and with prakrti (nature/creation) and hence intrinsic Source.
tatah: from that
tu: but
varana: coverings or concealing sheaths
bhedah: to remove or separate. To make a distinction
nimittam: causal ground or overall motif; instrumental cause; instrumental cause; the operative or incidental cause itself depending upon causes and conditions. An example is yoga sadhana. By itself mantra, pranayama, meditation, and other sadhana is not samadhi, but it can help bring such about. Samadhi is already here, but we have to remove our non-recognition (avidya) of it.
aprayojakam: not initiating
prakrtinam: manifestation of nature: natural manifestation; the original or natural form or condition of anything;, original or primary substance; cause original source; In mythology a goddess, the personified will of the Supreme in the creation (hence the same with the Sakti or personified energy or wife of a deity, as Lakshmi or Durga. In Samkhya, he original producer of ( or rather passive power of creating ) the material world ( consisting of 3 constituent essences or Gunas ( sattva, rajas, and tamas); Nature as distinguished from purusa (Spirit), as Maya is distinguished from Brahman in the Vedanta or Sakti as distinguished from Siva.
Ksetrikavat: is one who cultivates the field, soil, or literally a farmer of a land (in this sense one who cultivates samadhi).
Commentary: Everything comes from a source -- a cause, which is another way of saying that nothing stands alone as a separate or independent "self". However we are`trained to see things superficially (in terms of symbols or appearances) but not in terms of the one Intrinsic Seed Source of all. The more we get to intimately know our Source, the more we are able to see it in all other beings and things. Such is not intellectual knowledge in terms of words, concepts, or the intellect, but wisdom begot from direct experience.
Events and situations occur because of past karma and conditions, but we do not have to know the causal means (the how and why or workings of karma) intellectually, but rather live in harmony with nature as our own true nature for yoga practice to evolve and abundance to rain forth in our practice, as spiritual evolution or the evolution of human consciousness one innately wants to evolve and manifest naturally. That is the innate drive for continuity/harmony. HERE in spontaneous evolutionary overflow (apurat) one action leads into the next seamlessly and effortlessly. In that unitive state of yoga there is no need to ponder heavily or to think these events out analytically on which direction to ensue, rather the one who is connected to Source is informed and guided by the ever present innate instructor. However when we feel ourselves disconnected. out of synch, in viyoga, then we can practice instrumental causes as sadhana (nimittam) to reconnect and effect natural flow, Practices which lead to this instruction, removes this non-recognition/ignorance and hence lead us to the innate causal flow of mind (the Continuum) which is our true purpose to experience and express unobstructed, unimpeded, naturally, and spontaneously.
Thus in yoga it is the practitioner's wholistic non-dual unitive identification of body, mind, breath, spirit which is the experiential territory and thus the field that is being attended to and cultivated by the sadhak (practitioner). Aprayojakam means without imposing force, going with the flow, -- without artifice, but naturally through establishing a harmonious interactive co-creative relationship. This is the natural enfoldment or evolution of consciousness without interference, resistance, or attachment such as some one with a “green thumb” goes about working in a garden as kin – as mutual participants in the non-dual reality of the eternal gurukula in ALL OUR RELATIONS. Thus this sutra assumes that like an inspired or talented gardener, the practitioner acts in harmony with an organic process, as a co-creator with beginningless Spirit which if cared for wisely is allowed to bloom and bear fruit within this very field (ksetrikavat) naturally. Like a master gardener one removes (bhedah) the obstructions (varana) and noxious material allowing the abundant natural potential to flow forth, bloom, and bear fruit. Here Patanjali says that a wise man does not mistake the process of removing the obstacles, with the natural tendency toward its innate attainment. The light illumines itself (it is self effulgent) but the shadow of the ego has to get out the way. Hence the major practice is let go of our attachments (vairagya) and there is none better than dhyana (formless meditation). Then samadhi comes naturally on its own accord when we open up space for profound transpersonal and transcognitive (asamprajnata) experiences. Such comes about through practice when the samskaras become loosened up and dissolved.
Likewise in hatha yoga we know thatthe body, breath, nature, and mind are interconnected as one integrity. In conscious and authentic hatha yoga asana and pranayama practice we open the flood gates of nature rich in prana and consciousness by removing (bhedah) the coverings (varana) of the occluding sheaths which have grown around like rust or weeds around the HeartMind who intrinsically and naturally desires its liberation. Here the gardener and the garden -- the cultivator and the field that is cultivated acts as one.
Below Swami Venkatesananda suggests that we no longer become hung up in goal orientation.
"To be so saturated does not involve acquiring or adding some new quality; for the transmutation of one' s nature is not effected by the introduction of a new cause but by the removal of that which obstructs the realization of that nature. The new practice is a catalyst and is otherwise useless: and people of different natures make different choices. As in agriculture: there is fertility in the seed and the soil, and effort is directed at the removal of the weeds and the pests."
"This sutra is introduced here so that you may not cling to the rungs of the ladder instead of ascending it; in order that you not fall in love with the boat and forget to cross the river. All your struggle and your sadhana is merely an instrumental cause, not a direct cause; it is not as though that without it the truth will disappear and the self become unreal. Don't think that all the sadhana that you are doing is of great importance. If you do, you are stuck in that sadhana."
"Don't think that sadhana is going to bring you enlightenment; enlightenment is already there. In accordance with the assets and liabilities that you have brought with you from a previous life span, you choose your path."
Consciousness becomes bonded and limited to an apparent coarse material form which creates the error of materialism -- the false assumption that coarse resultant formations (nirmana) only (matrat) truly exist [which cover (avarana) the subtle and causal]. This limited and obscured, way of perceiving existence (nirmana-cittani), where the emanation is not understood in its relative inter-dependent context as an effect emanating from the Great Continuum) is due from the more fundamental afflictive emotion (klesha) of asmita (the false identification of a separate and limited self).
nirmana: manifestation or emanation; a resultant and gross/coarse form which has emanated out of other causal forces; measuring, measure, extent, forming, making, creating, creation, building, composition.
cittani: mindfield (nominative and plural)
asmita: Ego sense or ownership through the deluded identity of possessing a separate self. One of the five chief kleshas (afflictions).
matrat: only; only to a specified and exact extent; limited to; the full or simple measure of any specific thing; the whole or totality of a specified entity; the one thing and no more; nothing but, only so.
Commentary: The mind becomes bonded to material forms and images (nirmana-cittani) through the limitation imposed by asmita-klesha (the ego sense). From the limited ego sense a limited state of mind is fabricated. Consciousness evolves naturally (as in Sutra 3 preceding) as the flooding of prakrti except for the interference of asmita (the assumption of the reality of separate self and things) where it then appears exclusively bound to form, bounded, coarse, gross, and inert.
Nirmana is the realm of material form, physicality, and coarse reality. It can also be defined as pertaining to that which is fabricated/created. Matrat means limitation, boundary, or exclusion. Asmita (separate ego sense) is one of the five kleshas which are the afflictions or poisons which consist of avidya (ignorance), asmita (egoism), raga (desire or attraction) and dvesa (repulsion or aversion) etc. The world of form and matter is not a limitation when experienced as part of Source -- as part of the the universal transpersonal continuity. Only when such a connection with Source is obscured via asmita-matrat will the flow of instruction and innate guidance become blocked and/or distorted. For example when an ego is split off from Causal flow, then it will crave a substitute union -- such as materialistic lust over objects, forms, images, status, power over others, money, privilege, pride, comparative self worth, or external authority. That happens when one's true "self" worth has become blocked. Then neurotic tendencies of false identifications (samyoga), transference, projection, and reification is ripened.
Dhyana and samadhi destroys all that. Thus coarse materially based mental habituations and hallucinations as mental fabrications arise from asmita (the error of egocentric fixations). Thus for example in dharana (concentration) or dhyana (meditation) practice (sadhana) any attempt to transform the mind and cultivate samadhi through fabrications stemming from asmita (the ego sense) are doomed to failure. All such symbolic schemes must eventually surrender to the flood gates of prakrti (shakti) first and then extend even further to purusa. At least this is the advice of sahaj yoga and the siva/shakti practitioners. hence the first move is vairagyam, openness, and surrender to the intrinsic universal teacher (isvara). See Sutra 34 "kaivalyam svarupa-pratistha va citi-saktir iti").
It should be clear that here, Patanjali is not only addressing the affliction of separate or small “self” in creating a severe limitation of “reality” as a false identification and an affliction, but also the affliction of asmita as applied to any separate thing which as such creates discontinuity from the world of ALL OUR RELATIONS – from the non-dual transpersonal Great Integrity which is the realization of our natural unfabricated state (swarupa) -- the true Universal “Self”. Here Patanjali is directing us to the highest power of consciousness (citi-saktir) -- our larger natural Self.
No "thing" exists in a vacuum, i.e., even the vacuum tube or vacuum in reality exists inside a room, on the planet, in the universe, and in relationship to evolution. The relative world exists in context with the rest of the universe; while to view it out of context would distort its "reality". Form surrounds form, but the boundless mind (the param-purusa) simultaneously surrounds all and is inside of all simultaneously -- all pervasive, universal, unchanging, and eternal.
Swami Venkatesananda says of IV.4:
"Any attempt to introduce a new transforming influence can only erect one more barrier - as such a construction of the mind-stuff (as the new influence or image) is obviously and only a product of the ego-sense ."
So here nirmana is a image or symbolic representation. It is incomplete and a false representation if it obscures the source (the causal flow of mind). and hence an ethereal temporal ghostlike shadow, a superficial emanation or form only which is lacking in true reality, depth, or universal context. The error of thought is that any entity (ego) exists in and by itself; i.e., that it has true inherent separate existence (an ego as an independent entity) -- independent of shakti and shiva (prakrti and purusa). For example out of control materialism or greed as a neurotic substitute for an ego sense whose spiritual well being, connection, and sustenance has been blocked/perverted so that one is seeking an ersatz fix. That is vicarious and neurotic "living", not enlightened living.
In hatha yoga asana and pranayama the form (nirmana) gives us something to sink our teeth into and transform. These false fixations are broken up not as a goal oriented practice, but as an approximation and alignment-- through balance and harmonization of the breath and nervous systems -- through the synchronistic synergy between the process of the incoming breath and the outgoing breath -- between the HA and the THA, from the direct experience of this experiential dynamic in a transconceptual non-dual wholistic context in Now awareness which leaves a positive impression as well as a natural enthusiasm for its Continuity without it being forced or imposed from outside. This is sometimes called a process oriented or living system approach where the inner ecology and outer ecology (in terms of All Our Relations) are allowed to come into synch (sattva) through effective practices.
From the one arises the many and diverse. The many and diverse form an integrity and are pathways leading back to the one; nay they are the one when taken as an intimate part of the whole. As the many arise from the one, the one is revealed.
Although there can be distinguished (bhede) apparently separate multitudinous and and apparently diverse (anekesam) activities and modifications (pravrtti) of spirit and consciousness, the underlying causative source (prayojakam) of these "states of mind" or "fields of consciousness" (cittam) will be revealed in the end as to be non-dual, not born of separateness. Rather in reality they are intimately interconnected as one (ekam).
prayojakam: prompting, instigating, a causative precursor or instrumentally causal and necessary factor which has created the present situation; an essential catalyst/synergist.
pravrtti: an activity; a coming forth, an appearance, a manifestation, an arising, exertion, efficacy, or function; giving or devoting one's self to, prosecution of; a course or tendency towards.
bhede: a distinction or separation
anekesam: many or diverse.
cittam: the mindfield or field of consciousness
Commentary: In ordinary analytical reductionist thought one most often breaks phenomena down into its parts, studying what makes them tick. The yogic approach is holographic, each part is first seen as part of a whole and is realized as such. This is the key to successful samyama, by first consulting with the whole. Samyama uses this technique to approach diversity first from the unitive perspective that assumes that all things are interconnected and no "thing" has an independent separate reality apart from the hologram. As such all things are doorways into the whologram.
For example man has an inner ecology (body, mind, breath, nervous system), but such can not not be completely known apart from the outer ecology of nature and evolution. When human beings realize the workings of their inner and outer ecologies, they are more enabled to effect intelligent change in their relationships taking in the larger picture. Such ideas were developed not only in yoga but also by such people as the anthropologist, Gregory Bateson, who helped pioneer the ideas of " System Theory" (also called "Systems Thinking") which has been extended by Dr. Joanna Macy as General Living Systems Theory where she says:
"Originating in the life sciences and cybernetics, General Living Systems Theory constitutes a revolution in Western ways of knowing. This empirically-based alternative to a linear, mechanistic model of reality demonstrates the radical interdependence of all phenomena. In so doing, it converges with many indigenous wisdom traditions and also provides the conceptual foundation for deep ecology and new paradigm thinking. As a metadiscipline, it provides perspectives, tools and terms that help us integrate scientific findings with psychological experience, spiritual teachings and social change work. Discerning the dynamics of self-organizing systems (biological, ecological, social and cognitive), we will not only apply them to our chosen fields, but also gain insights into current global conditions and guidance for participating in the self-healing of our world. We will draw from pioneers of systems thinking, including Gregory Bateson, Erwin Laszlo and Donella Meadows, and enliven that study with interactive, experiential modes of learning."
See her most very excellent book, Joanna Macy, "Mutual Causality in Buddhist Teachings and General Systems Theory", SUNY Press, 1991
These relationships are obscured by the kleshas such as ignorance (avidya), and negative programming (negative karma). There the human being finds himself in a fragmented, disconnected, and confused world where he is not aware of the Great Continuum -- the true nature of his mental or emotional states and hence this milieu prevents fulfillment, completion, and lasting happiness.
Such unawareness is called avidya (ignorance) of which asmita (sense of separate self or ego) is a chief affliction. The affliction of asmita causes false identifications (samyoga) where form and images are thought to exist as separate objects apart from the one. In reality however, the All comes from All and truly exists only inside a profound non-dual Great Integrity. What is born from meditative absorption (samadhi) is stainless and pure. Hence meditation (dhyana) is a prime remediator.
Patanjali says that we must rejoin the stream of fresh pure water and bathe within its golden waters and thus the stains of the mind will be washed away -- the agitation (pravrtti) of the waters will become stilled, thus the innate overall single Source of consciousness (prayojakam cittam ekam anekesam) will be self revealed by itself as-it-is.
In hatha yoga asana and pranayama the wise practitioner brings together dissociated parts of the body, the breath, emotions, and nervous system into a non-conflictive and fluid wholesome system not only in integrity within but in harmony with nature, evolution, and its intrinsic cause/source, hence the inner and outer ecologies -- microcosm and macrocosm are harmonized and brought into its natural highest fruition.
Swami Venkatesananda says:
"However many such images one may build within oneself, all these are projected by a single ego-sense in the mind-stuff, though the operations of the diverse successive images may vary, giving the false feeling of methodical and rapid spiritual progress."
Again Patanjali reiterates in different ways, the Reality of ALL OUR RELATIONS while summing up Sutras IV.2-5.
Swami Sivananda in “Light of Yoga” says:
“Yoga is the method by which the finite self or the individual soul is united with the Infinite Self or the Supreme Soul."
Samadhi is ever accessible to the one who looks for it, who is dedicated, one pointed, devoted, and is ever spiritually passionate.
In that milieu (tatra) it is meditation (dhyana) that frees us from the residues born from (jam) past impressions (anasayam)
Commentary: So how does fragmented existence become remediated and made whole and interconnected again? How does the vrtti become stilled? Patanjali here recommends meditation (dhyana).
Tatra: There
Jam: born
Anasayam: free from residues and impression i.e., devoid of samskaras.
Dhyana-jam: literally, “born of meditation”.
Here Patanjali prescribes meditation as the cure for the residues of samskaras and hence with the samskaras destroyed through meditation, the kleshas, vasana, and negative karma are broken up -- asmita is destroyed, thus restoring the “self” to final integration (in nirbij-samadhi) with the “Big Self” – Brahman or the Great Integrity without end or beginning – Infinite/Boundless Mind.
In astanga yoga, dhyana (meditation) comes after dharana (concentration and contemplation). In dharana one focuses on an object, but in dhyana the observer and the object of observation are not separated. Source is found as an innate continuous presence which success in dhyana (practice) reveals. Hence in that way Sutra 6 follows as a natural evolution from Sutras 1-4.
Again Swami Venkatesananda:
Hence, the no-image that is born of meditation is the best - because it does not create a receptacle for itself, entrench itself as a real image, and color the mind.
Swami Venkatesananda is clear. It is formless meditation (dhyana) with no image (no form), which through a consistent and functional meditation practice frees us from the hold of samskaras. Meditation (dhyana) is king of practices leading to he crown, samadhi. Yama, niyama, asana, pranayama, pratyhara, and dharana prepare the yogi for success in meditation (see Pada II).
Hatha yoga practices such as asana, pranayama, bandha, pratyhara, and visualization are a great aid toward successful dharana and dhyana, all of which inclines the practitioner to samadhi.
The actions (karma) [of a yogi who has thus rid himself from the residues by mastering meditation] are no longer able to be measured, discerned, or understood in ordinary relative terms neither white nor black, pure or impure, etc) as the yogin's actions are no longer caused in turn by the winds of karma; while the actions of ordinary non-meditators can be judged to be three-fold (trividham) [characterized by the three gunas].
karma: actions
sukla: white. stainless, spotless, pure, unsullied.
asukla: not white, not pure.
akrsnam: not black or not stained/darkened
yoginas: one who has made yoga their own: yogis.
trividham: threefold
itaresam: others
Commentary: Simply Patanjali is referring to the difficulty in making definitive distinctions in regard to karma in general but more specifically for the ordinary dualistic human to understand the actions of a yogi. Yogis (those who practice yoga and meditate and who have reached some degree of freedom) have burned off their karma. Thus their actions are not dependent upon past actions; thus their actions do not depend on effects of past causes. Their actions can not be judged in temporal, dualistic, nor material terms like that of others who are governed by the winds of the vrttis composed of karma, dvesa, raga, klesha, and samskara, and vasana. They can not be evaluated within the framework of conditioned space or duality (black and white). Here the originless beginningless unconditioned cause arises spontaneously. Such actions devoid of karma can be labeled mysterious, Grace, or the play of Lila by others. In short the actions of a yogi are inscrutable; it takes one to know one.
So in ordinary life, there is an action and a result (karma). That is the simple situation, but it can become complex when these results act as causes for future actions, and/or when many results combine together to influence future actions -- become causes for future causes. Causes are neither "black nor white", or neutral. For others (itaresam or non-yogis), who are subject to cause and effect, their actions may be discerned in the three fold terms of the gunas (rajas, tamas, or sattva). See IV.8 the next sutra for more on the gunas.The main point pertaining to karma to keep in mind is that past karmic shells which occlude the present and tend to dictate and impose a future, creeps up upon the ordinary man unconsciously, out of ignorance. That ignorance then displaces the creative potential in the organic freshness of the moment. By abiding with this process of karma and accepting it as-it-is, in the moment as it arises without ignoring or denying it allows us to discern its previously occluded influence. Eventually like the cultivated garden, it will bloom in concert with the natural true spiritual self -- swarupa -- our intrinsic potential Buddha (the Tathagatagarbha). This way the momentary fragmented excursions into the disconnect of fragmented "relationships" will naturally be eliminated.
Professor Christopher Chapple translates this as:
"The actions of a yogin is neither white nor black; that of others is threefold."
Swami Venkatesananda says (keeping in mind that in IV.6. Patanjali mentions meditation (dhyana) as the effective practice to free one from the residues of past impressions):
The yogis' actions, springing from such no-image are therefore neither pure nor impure whereas in the case of others, actions are of three classes, kinds or types.
By "yogis", Patanjali means those freed from duality (not white and not black) and hence have reached liberation from karmic obstruction. In sutra IV.8 he continues with "the others" (itaresam or non-yogis), who are subject to cause and effect.
In hatha yoga asana and pranayama the yogi balances and harmonizes the incoming and outgoing breaths, the efferent and afferent nervous systems, the mind and body, HA and THA, sun and moon, rajas and tamas, and realizes sattva (as a synchronistic and synergistic balance) so that conflict, dualistic tendencies, strife, and negative karma are eliminated. In hatha yoga we can work directly on the gunas and effect sattva.
Those (others) being propelled by the winds of karma, their habitual patterns (vasana) ripen (tad-vipaka) according to conditions which are conducive (anugunanam), or they do not ripen according to external circumstances which are non-conducive.
tatas: hence
tad: that
vipaka: fruition
anugunanam: lending itself toward a specific or suitable quality (measured qualitatively by the gunas); qualitative conditions.
eva: thus, only
abhivyaktir: leading toward becoming distinct; leading toward discernment
vasanam: habitual tendencies; inclinations, habitual pattern; residual propensity.
Commentary: Without inner practices such as dhyana (meditation), one throws karma to the winds where one is ruled by habitual tendencies.
Conditions matter. Practice matters. Vasana (habits) can be changed. Proficient and effective habits can be cultivated and dissipative and destructive habits eliminated. Otherwise one is victimized by the winds of karma and subject to the vagaries of the gunas (the evolutes of external material forces of which one has no or limited control.
Vasananam are latent tendencies and propensities in the forms of compulsions, negative habits, reflexive patterns, etc. They are like an electronic circuit which performs a function or a computer program which performs a task. It sits in wait, waiting for the program call to be activated (by a samskaric residue) or the switch or button of the circuit to be completed. These switches, buttons, or "calls" of the program (karma) are samskaras (latent imprints in the cellular memory like the doping of a computer chip waiting for the current to be switched on). These circuits when energized form vasana (negative habits), which can be activated through external conditions and sensory input when karma (external situations of cause and effect ripen or come together); or they may be activated by internal; mental/emotional conditions (themselves the result of karma). Thus “the buttons" of reflexive habit patterns, conditioned responses, compulsions, and even the seeds of dormant and potential future karma become pushed -- vasanas, as a result, become activated. So when karmic conditions ripen, a vasana will manifest (due to past karma).
Such is a two way street, i.e., past samskara and karma create vasana and klesha and also acting on klesha and acting out in vasana can in turn create even more negative kleshas and karma. They are to be eliminated through sadhana (here specifically meditation) or failing that by applying conscious awareness (viveka) upon the contents of the mind (pratyaya) and emotional contents to determine if a vasana or klesha triggered by a samskara or past karma has disrupted our energy and attention (cit-prana) out if our core/heart center. This is also the practice of authentic swadhyaya (self study).
This conscious abiding with our process eventually will reveal and dislodge the underlying biopsychic imprints and energy signatures of the more subtle samskara itself. Then one applies vairagya, tapas, isvara pranidhana, or other such remedies. Less subtle than viveka, is dharana and samyama when one concentrates/focuses on the breath, the chakras, or other upon specific objects of concentration as reflective aids such as found in the previous padas.
In daily life then, we often carry around with us "baggage" and issues from the past which become triggered again and again until we stop ignoring, denying, or running away from the mechanism.
Vasana can be remediated or nullified by creating positive sattvic conditions in the home, by associating with sattvic/spiritual people, by living in a sattvic spiritual environment such as a forest ashram, peaceful power spots, holy places of pilgrimage, near enlightened beings, by sadhana (spiritual practice), cultivating compassion, loving kindness, equanimity, wisdom, and so forth. Tantrics on the other hand believe that the former method may simply create a temporary state of dormancy for the vasana, which is still capable of coming out in the future through dreams, in the bardo after death, in future lives, or other karmic events when conditions ripen (karma) and so on. Tantra proposes methods to root out the vasana by creating conditions which bring it to the surface in order to exorcise it and attain catharsis, purification, and exorcism. Vasana, samskaras, past negative karma, and the kleshas are all like hidden ghosts, shadows, or inner demons carried around by people like dark clouds in their aura preventing them from having a creative and happy spontaneous and open life. In hatha yoga these demons can be accessed and exorcised via the body, breath, neuro-physiology, energy circuits, and penetrative wisdom. A daily hatha yoga practice is a power remedy for negative tendencies, dysfunctional habits, stuck patterns, lack of enthusiasm, and stasis in general.
The images that are built in the mind and the actions that flow from them color the mind creating tendencies which manifest when conditions are favorable.
Swami Venkatesananda
Past psychic imprints (smrti-samskararayor) are held in place and deeply hidden (vyavahitanam) in memory (smrti) around (api) a representational image or form (eka rupatvat) according to associations and circumstances surrounding the sequences (anantaryam) of its origin, place, and time (jati-desa-kala)
vyavahitanam: deeply buried or hidden; concealed.
jati: birth
desa: place
kala: time
api: through
anantaryam: succession; link; causal chain
smrti: memory
samskarayor: deep psychic imprints or impressions
rupatvat: form, image; possessing form
Commentary: The psychic imprint (samskara) and its analogue cellular memory of past events which produced the samskara often are associated together as one event (eka- rupa) in the ordinary conditioned mind. That crystallization or coalescence is what is meant as a samskara. Thus a desire which is not fulfilled in the past forms a samskara (a repressive or reactive imprint and tendency in the future). Such can manifest in the future as a neurosis whose reactive mechanism is hidden (vyavahitanam) as if obscured in a fog, occluded, or a confused cloud formation in an image of desire and self gratification. even though this same compulsive unconscious mechanism may recur repeatedly (jati-desa-kala-vyavahitanam spy anantaryam) -- even through many lifetimes until one is awakened from the reactive mechanism. These samskaras when triggered (jati) by events or images (rupatvat) can also trigger (anantaryam) other similar kleshic mechanisms (not just attachment or raga) such as the reactive mechanisms of fear, anger, jealousy, pride, defensiveness, and other similar compulsive behavior in terms of similarity linked to place, time, or other similar characteristics.
When we awake to our true nature – real true self or Buddha Nature (Tathagatagarbha), then vasana, samskara, klesha, karma, and vrtti are destroyed. Samadhi is our natural unconditioned ongoing potential Reality, but it is widely ignored and obscured through negative programming (karma, klesha, vasana, and samskara). At first we experience temporary awakenings, but the residual samskaras draw us back into kleshic abs samsaric existence. Yoga practices act as instrumental causes. Here Patanjali recommends meditation as the major remedy. Without realization, the consciousness is bounded subject to the vrtti. We will see that the bad habits as vasana are all built up by samskaras, klesha, and karma which are annihilated through functional yoga practice.
It is a well recognized pathological mechanism in the psychology of trauma that a symbol will remind us of a past unresolved painful experience or event to the point that the symbol gives birth to the original painful experience triggering dissociative escape mechanisms. Such events become misidentified as a cause of pain, while in fact it is the old unhealed/unresolved pain locked deep within memory which is the cause of the pain. Thus a specific color, taste, sound, tonality,word, smell, object, sequence of events, etc., may trigger such a reaction and re-traumatization. Since the trauma victim can not easily recognize what is going on when these unconscious mechanisms are triggered, they can easily confuse and project that the image, form, symbol, or representation is the threat or is actually causing them harm. In this misidentification one shoots the messenger and is ruled by the demons of one's shadow world. The remediation of course is to confront one's demons as self projections and thus fear is also destroyed. We will see that much of Kaivalya Pada is concerned on how to remove these samskaric triggers from past trauma from our cellular memory and thus become liberated from compulsion, false identifications, and unconscious activity.
Swami Venkatesananda again says:
The relation between the actions, the tendencies they create, and the manifestation of these tendencies in behavior may be vague: especially when the behavior and its antecedents are separate in time, place, and embodiment - yet the latent impressions (tendencies) and memory are identical in nature.
Here Patanjali makes a cogent observation; i.e., that memory and samskaras are of one form (smrti-samskarayor eka rupatvat).
These psychic imprints also show up on the nervous system and neuro-physiology. Hence they can be accessed by a kinesthetically empowered asana and pranayama practice. One looks for pre-existing restrictions, hard spots, resistance, tightness, fear, pain, numbness, and disturbances of the breath and then moves both awareness (cit) and energy (prana) through the region simultaneously in order to establish bodymind integrity and free function. Hence overall and specific fixated behavior and dissociation can be quantatively affected by equivalent but opposite countermeasures which act as remedial activities (remedies).
These (samskaras, karma, and vasana) are beginningless (anaditvam). Together they form the stuff of eternal passion of creativity and evolution -- the innate impulse for continuity, union, and wholeness.
tasam: of these
anaditvam: beginningless; unborn;
ca: and
asisah: passion: impulse or desire [for continuity].
nityatvat: perpetuity; eternity; endless
Commentary: These mechanisms (tasam) [such as vasana, samskara, and karma] have no ultimate cause (anaditvam) in themselves, [but rather are the result of a fragmented mentality (as described in Sutra 9 above)] as all phenomena must be viewed as a continuous process and integral (in context) with eternal Source (beginningless time -- the never-ending which co-exists in the eternal now). When we lose that connection between Infinite Source or Boundless mind, which is our true present condition in Now Awareness, then in that predicament there arises desire, craving, anguish, suffering, and thus the manifold neurotic compensatory mechanisms to assuage or fulfill this apparent gap/absence which desires to assuage the pain of this discomfort and suffering. Thence the habituation to continual craving and mechanisms of compensatory consumerism manifests (asiso nityatvat).
This is the first noble truth of Buddhism, i.e., that ordinary dualistic life based on this rend of a separate self (ego), creates craving and suffering because it is placed in a dualistic and artificial linear setting (place and time) that is defined as being separated/alienated from the Source of evolution and nurturance. Such an artificial mental construct creates a disharmony and discontinuance, albeit the common malaise. Thus in trauma, a rend or split occurs where the experiencer dissociates from the pain and suffering, numbing that part off from the whole which in turn creates a sense of lack, absence, longing, craving, or desire which results in a steady state of unfulfilled familiar discomfort (asiso nityatvat). Remediation back into wholeness then is being able to own all our experiences in continuity. Thus santosha (complete fulfillment is experienced in each moment even though we are still actively propelled by love. To realize that goalless goal -- that complete remediation, meditation (sadhana in the form of dhyana) is practiced.
So according to the above, in the relative world of cause and effect (pratityasamutpada) all things/beings are in Reality interconnected and whole, but the normal man who is lost in fragmented consciousness does not see it as such. Rather the ordinary dualistic view is that separate phenomena is "real", independent, fragmented, and hence disconnected. In that fragmented and corrupt milieu thus often mistakenly defines oneself also as separate and independent, and craves what is lacking/absent.This craving can not be adequately compensated for in terms of substitutes. Only the reconnection to Source will so suffice. So here Patanjali is saying that such a disparate view of separation or dualistic existence causes us to fall into discontinuous, disrupted, and fragmented consciousness as well which in turn allows the negative karma to operate upon us without our knowledge as we ignore/deny it in avidya (ignorance) or just call it unconscious dualistic unawakened existence.
In meditation we bear witness to these mechanisms without coloring them with judgments (good/bad, horrible/welcome, ugly/beautiful, desirable/undesirable or feared, painful/preferred, etc). We realize through practice that it is counterproductive to incessantly analyze the cause of these judgments just as it is dysfunctional to try to inhibit them, but rather to simply acknowledge the composite of these mechanisms as they arise (as vrtti), then release them as such and let them go; while going back to the Great River of Continuity – of the Great Integrity -- of ALL OUR RELATIONS which exists in the Sacred Present/Presence. From that perspective of the Great Integrity which is no place at all, we no longer have a need to analyze the source of the thoughts because we have arrived at the Source or rather we realize that "WE" in the non-dual and wholistic identification, are the Source. This is unity in diversity and/or diversity in unity -- the Great Integrity. By all inclusiveness (the Great Integrity) we honor all diversity, excluding nothing. Thus infinity is included in the one, not a bland or neutral homogeneity
Swami Venkatesananda says:
“However, it is difficult to determine their exact operation, and it is futile to analyze them. These memories and these tendencies are beginningless”
Karma ultimately stems from a primary disconnect or confusion of "self" as "other". Confusion, by definition, does not coincide with reality -- it is corrupt. Following confusion with the intellect or analytical mind only leads to further fragmentation and dissolution/distraction. It does not lead to consolidation/integrity or wholesomeness. It should suffice that its general cause is a primal ignorance (avidya) and false identification which gives birth to what appears as a primal desire. But realize that this ignorance and desire is not eternal nor beginningless, rather it is the result of a primal split/fragmentation or corruptive process. Although the law of karma is a fact, it is near impossible to know its intricacies. Thus it remains inscrutable for the most part. Yet successful practices that dislodge the samskaras and karma such as dhyana, pranayama, asana, etc., are readily accessible.
Such confusion held together by causes (hetu), results (phala), and their correspondences (asraya) are dependent upon conditional support (alambanaiha). When these change or are dissolved (abhave), then [the samskaras] which have thus been associated with these (samgrhitatvat esam) dissolve (abhava)
Commentary: Vasana and samskara arise out of correspondences (asraya) and are supported (alambanaih) by causes and effects (hetu-phala) based on ignorance (avidya) and confusion. As such (having ignorance as its cause) they must be abandoned and dissolved back (abhave) to whence it came. Ignorance exists in ignorance, so a wise man allows such mechanisms of ignorance to dissolve by themselves (abhavah) when allowing the innate wisdom to perform this task (allowing it to melt in the light of innate wisdom – our true self nature by cultivating that (swarupa-sunyam). Wisdom displaces ignorance, truth displaces falsehood. Waking up displaces dullness and confusion. Durga Ma defeats all Maras.
From Sutra II.4 we see that the primary cause (hetu) of suffering is avidya (ignorance or confusion). It is self defeating or futile to try to figure out confusion with the ordinary analytical mind or intellect because such is built upon the dualistic illusion of separateness (a basic fallacy) – it thus lacks integrity. Ignorance can not reveal ignorance. Thus analyzing the cause (hetu) and effect (phala) samskaric milieu that is based on an illusion only enhances the illusion. Such will not make sense or lead anywhere productive. What is being advocated here is that one has to let go completely of such grasping (abhave).
This is not to be confused with contemplating the laws of karma (the world of cause and effect) which discloses the intrinsic unity of the temporal nature of the relative world with that of the ultimate or absolute eternal as the ever present Reality as-it-is. rather when one realizes this relative truth of inter-dependence of all things (pratityasamutpada) then the limitations of the dualistic mind melts. What is revealed is beyond the realm of ego delusion, separateness, or ignorance, thus the Reality of Ultimate truth is entered upon. On the other hand, ignorance, karma, habitually attempting to seek pleasure in the grasping unto or running away from the continual rising and falling of "external" phenomena by the fixation upon seemingly solid sense objects and the processes of inhibition, fear, desire, and the rest only serve to feed and support vasanam. Such is ruled by psychic embedded imprints (samskaras) and vasana (past habitual tendencies). Those can be dislodged through effective practices (sadhana) which is another way of saying that a focused aspiration and positive activities (karma) can get us to a natural liberated space where past conditioning (past karma, samskara, vasana, klesha, and citta-vrtti) no longer operate -- samadhi or kaivalya.
Swami Venkatesananda says:
“Yet, since these tendencies have a cause-and-effect relationship with ignorance (that is, they are the result of ignorance and also the cause of its perpetuation) they disappear when the cause (ignorance of the spiritual truth) is dispelled, and vice versa: they support and promote each other and are bound to each other.”
That which has occurred in the past (atita) and that which is to come in the future (anagatam) are not really separate states, but exist (asti) as they truly are in reality (swarupa) when seen as a continuity (adhva) [in their inherent Integrity], but the ordinary mind tends to break them down, separate, isolate, fragment, and reduce them (bhedat) classifying them into countless qualities assigning such in lieu of their essential nature (dharmanam).
atita: past
anagatam: future
svarupato: in its own true form: in reality
asti: exists
adhva: path; way
bhedat: distinction
dharmanam: essential nature
Commentary: When an object that seemingly exists (asti) as a solid. material, and frozen thing in linear time, is seen in its true form as-it-is (swarupa), then that opens up a pathway/doorway to the Great Continuum where conventions of three dimensional time and place do not rule. Hence existent things are then experienced inside this timeless continuum understanding how it got HERE and where it is going, as much as understanding how this body go HERE and where it is going. Cause and effect are known.
The citta (mindfield) under the influence of the vrttis (citta-vrtti) ordinarily rides the winds of karma and change. It tends to be colored and pulled to the past or future as if they existed within the confines of linear time, but here Patanjali is clearing the ground to expound on effective meditation which brings forth samadhi where such artificial distinctions, limitations, and separations are no longer habitually imposed. We will again see how past traumas as samskaras hold us to the past and color future experiences. Our conditioned concepts of linear time and hence succession become a severe limitation in experiencing the Reality of the timeless moment – the realization of samadhi or turiya. In Reality separate incremental events do not exist outside of the all inclusive Great Integrity -- in fact they are intimate parts of ALL OUR RELATIONS. This sutra points to that which does not change HERE and NOW -- Eternal NOW awareness.
Ever present eternal now awareness is always accessible, but through non-recognition of it (avidya or ignorance) the citta-vrtti are drawn to the future and are conditioned by the past. But through Eternal NOW awareness, HERE and NOW, we influence the past and the future also NOW. From HERE we can access and speak to both we can speak to both NOW. This translation thus goes beyond linear time, flat plane three dimensional framework, and words. It is from HERE that reality (dharmanam) can be truly experienced as-it-is in timeless NOW awareness.
These (te) apparently fragmented and corruptive states of mind seemingly appear as separate manifold manifestations (vyakta) and classifications (of the gunas) appearing as separate selves (atmanah) tend to fragment and separate the mind [giving birth to endless classification systems and imputations] no matter how subtle (suksmah) or apparent (vyakta).
te: these
vyakta: manifest; fabricated; visible
suksmah: Subtle
guna: qualities and characteristics
atmanah: having selfhood
Commentary: These vagaries of the mind may be described as the operations of a separate "self" (atmanah) who has become immersed in the ever changing qualities, variations, and vicissitudes (vyakta) of the gunas (guna-atmanah), but separated from the unitive consciousness (not acknowledging the underlying wholistic system(indeed this is the normal but unnatural result of the fragmented erroneous and dualistic mindset. In short "reality" may appear (vyakta) differently according to the viewpoint and characteristics of the being who is viewing it (guna-atmanah)
In reality, when we realize our true self nature (swarupa) we realize that are all one; i.e., that Atman and Brahman are one as a coherent integrity. However when our minds are out of synch with that great integrity, the mind identifies with the qualitative distinctions or differences losing sight of the whole. This doesn't have to be an either/or proposition, where we either identify as being separate and distinct from each other and phenomena, or are one and the same, but rather this can be framed in integrity as a both/and proposition, where infinite differentiation forms a harmonious marriage with unborn undifferentiated consciousness (purusa). That occurs in samadhi where our true self nature is experienced as entirely open (swarupa-sunyam). In this all inclusive Great Integrity, infinite diversity is entertained and included, leaving nothing out -- nothing excluded.
We have seen how the vrtti are dissolved in meditation through dissolving the limiting thought patterns of samskara, vasana, karma, linear time, etc. all held together overall by “ignorance” (avidya). Now Patanjali uses the philosophical terminology of his day (samkhya) to tell us that the vrttis can be broken down as to individualized (atmanah) characteristic qualities (gunas), thus reinforcing alienation and Self estrangement.
It is not necessary to understand the morass of Samkhya philosophy (which elaborates upon the process of breaking down of the gunas) to understand what Patanjali is saying here in the yogic integrative sense. It is sufficient to know that the three gunas (sattva, rajas, and tamas) simply represent three (triadic) primary constituent forces in nature much like the yin and yang in the dualistic Chinese system. In this framework rajas and tamas are polar opposites, while sattva is balanced and pure.
Atma and Brahma are one in Reality, but when atma is associated with a separate, discontinuous, fragmented, and temporary existence devoid of recognition of an all pervading omnipresent unitive consciousness, then one has fallen into a state of spiritual self alienation and corruption.
Natural evolution as well as all of creation reflect one great integrity/unity. which consists of all its parts and is bathed in purusa consciousness. Experiencing its parts, one experiences the whole. .
parinama: Transformation: change
ekatvad: oneness: uniformity.
vastu: object
tattvam: thatness: essence; the elements. Within the yogic sense the elements are open doorways to the one -- they are all relatives and not independent.
Commentary: The gunas themselves travel on the winds of change (parinama) and as such the manifest world of objects (vastu) exist as they are (tattvam); yet they arise from the same Great Integrity (ekatvad). The gunas are the qualitative filter or philosophical framework which samkhya philosophers use to break down and analyze the parts of the phenomenal universe; in this case into a triad i.e., tamas guna (not white), rajas guna (not black), and sattva guna (balanced). Simply stated the world of form nirmana is created from prakrti's primary evolutes; i.e., the gunas. When we think only in terms of the gunas and lose sight of its integrity with prakrti and purusa in sattva, then the mind has become fragmented. We mistake an object (vastu) as being separate or fragmented outside the context of the unitive or wholistic oneness (ekatvad) thus its universal essence (tattvam) is overlooked. Breaking objects (vastu) down into their constituent elements (tattva) leaves one with isolated parts, but the object is then lost sight of as a unitive whole, as well as its place in the entire stream of creation (parinama) in terms of universal reality.
Although the gunas are indeed in harmony with purusa/prakrti in sattva all the time. such is not recognized as such by the average fragmented mind -- the non-sattvic mind which is imbalanced abides in ignorance of this harmony. Thus a corrupted and fragmented world view devoid of true integrity persists, where the gunas appear as if fragmented or spilt apart from the whole (in short ignorance) being dependent upon cause and effect and a result of past karma. That is the fragmented view. However in reality the evolution (parinama) of the gunas is not separate from Mahat (Universal Consciousness) and purusa (at least in non=-dual systems). When this is experienced as a wholistic system through effective yogic practices (such as dhyana/meditation) this corruptive state becomes annulled.
Regardless, how the average dualistic mindset may classify, label, categorize, and differentiate the phenomenal/temporal or relativistic world, it never-the-less is on fire, interdependent, ever changing, and in constant vibrator