Yoga Sutra Study

Sutra 1.43

[Discussion on this sutra continued during the meetings on 6/19/10 and 6/26/10]

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥

smRutiparishuddhau svarUpashUnyevaarthamAtranirbhaasaa nirvitrakaa

smRuti = memory; parishuddhau = on clarification; svarUpa = own form or essential nature; shUnya = devoid of; iva = as if; artha = real meaning; mAtra = only; nirbhaasaa = shining, appearing as; nirvitrakaa = samadhi characterized by absence of Vitarka

Discussion (cont.)

Since some of the members had missed the previous discussion on the sutra, and also we had a couple of new members, we decided to re-read the commentary by Aranya and continue with the discussion.

Vyasa, in his commentary, makes a reference to those who believe that all objects experienced are unreal, insubstantial or false. We felt that this reference is to some concepts in Buddhism and also possibly to Advaita Vedanta where all material objects are considered ‘unreal’. Vyasa states that if we were to follow this line of thinking, then all knowledge would be false and we would have access to no object of meditation. Because we are able to bring into focus an object from the material word, we are able to understand its true nature through the process of meditation and samadhi as explained in this sutra.

An interesting observation is made by Sw. Satyananda (of Bihar School of Yoga) in his commentary. Because the memory has been purified before reaching the state of ‘nirvitarka’ samadhi, a yogi loses any connection with the memory temporarily. As such, there may not be any impression of the ‘nirvitarka’ samadhi left in the memory and the experience can not be recalled at a later time. Connection with the memory may still be available for people who have reached a very high state of consciousness.

Sutra 1.44

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥

etayaiva savichaaraa nirvichaaraa cha sUkShmaviShayaa vyaakhyaataa

etayaiva = by this alone; savichaaraa = samadhi involving reflection; nirvichaaraa = samadhi not involving ‘vichara’; cha = and; sUkShmaviShayaa = involving subtle objects; vyaakhyaataa = is described or explained

Taimni

In this sutra Patanjali simply states that the mental processes in ‘savichara, nirvichara’ and higher states of samadhi are identical to those found in the ‘savitarka, nirvitarka’ samadhi. As we learned in sutra 1.17, ‘savichara’ involves concentration on subtle objects. The process of perceiving material objects is done through the faculty of the five senses. But at higher spiritual planes, perception takes place through a single entity called ‘pratibha’ which performs the functions of all five sense-organs. These higher faculties can overcome the limitations of the intellect in getting to know an object in its true reality.

Sutra 1.43

[Discussion on this sutra continued during the meeting on 5/22/10]

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥

smRutiparishuddhau svarUpashUnyevaarthamAtranirbhaasaa nirvitrakaa

smRuti = memory; parishuddhau = on clarification; svarUpa = own form or essential nature; shUnya = devoid of; iva = as if; artha = real meaning; mAtra = only; nirbhaasaa = shining, appearing as; nirvitrakaa = samadhi characterized by absence of Vitarka

Taimni

"On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind), Nirvitarka Samadhi is attained."

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Sutra 1.42

[Discussion on this sutra continued during the meeting on 5/8/10]

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥४२॥

tatra shabdArthaj~jAnavikalpaiH saMkIrNaa savitarkaa samaapattiH

tatra = there; shabda = word; Artha = real meaning; j~jAna = ordinary knowledge; vikalpaiH = alternating between different alternatives due to confusion; saMkIrNaa = mixed up; savitarkaa = a state of samadhi characterized by vitarka (gross object); samaapattiH = absorption

Taimni

"Savitarka Samadhi is that in which knowledge based only on words, real
knowledge and ordinary knowledge based on sense perception or reasoning are present
in a mixed state and the mind alternates between them."

Sutras 1.42-1.51 discuss various aspects of ‘samadhi’. The word Samadhi does not represent a specific state of mind but a range of super-conscious states of mind which lead to ‘kaivalya’. Attainment of Samadhi can lead a yogi into higher realms of consciousness.

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Sutra 1.40

परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥

paramaaNu paramamahattvaanto’sya vashIkaaraH

paramaaNu = the smallest atom; parama + mahattvaantaH = extending up to the greatest – infinity; asya = his (yogi’s); vashIkaaraH = mastery.

Taimni

"His mastery extends from the finest atom to the greatest infinity"

In this sutra, Patanjali refers to the powers that a yogi can attain through the practice of yoga. The subject of yogic powers (siddhis) is dealt with in great detail in Chapter 3 (Vibhuti Pada).

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Sutra 1.38

स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥

svapnanidraaj~jaanaalambanaM vaa

Taimni

"Also (the mind) depending upon the knowledge derived from dreams or
dreamless sleep (will acquire steadiness)."

Nidra (deep sleep) and swapna (dream) refer to subtler vehicles into which the consciousness passes during sleep. Only partial contact is maintained with the physical body to enable it to carry on its normal physiological activities. Even though we all get into this state, only a few with psychic abilities can bring back a vague knowledge of their experience in that state. For a normal person, only chaotic dream images are produced as a result of interaction between the images in the mind during dream state and those received through the subtler vehicle. In the case of deep sleep, even higher subtler planes are encountered and the brain becomes empty. Only the mind stays active at a higher plane. Through proper training and practice, it is possible to bring back memories from the higher planes of dream and deep sleep states into the brain. These images are not chaotic and the knowledge can actually be carried over to the waking sate. It is this knowledge that is referred to in this sutra and contemplating on it is helpful in bringing the mind to a steady state.

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by Kailasam Iyer

You hear this expression “being one with the Universe” or “feeling one with the Universe” with the implication of an identity, resonance, compatibility, what is good for the Universe is good for me and vice versa type of cuddling in all sorts of socio, political, economic, religious interactions. What does this mean? Why is it felt sometimes and not others? Why do some people feel it and not others? When you eat a moderate amount of healthy food in the evening and if it is all digested before you go to sleep, chances are you will sleep well and wake up with a smug smirk on your face. You are in tune with your perceived universe or in other words the universe is a friendly place or the universe is cozy to you as a cocoon. The feeling is entirely subjective and transitory. Where does this feeling come from and why doesn’t it stay permanently? OR is there a way to latch on to it permanently? The answer lies in our understanding of what we mean by “the Universe” and who we are.

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Sutra 1.37

वीतरागविषयं वा चित्तम्॥३७॥

vItaraagaviShayaM vaa chittam

Taimni

"Also the mind fixed on those who are free from attachment (acquires steadiness)."

Vitaragas are those souls who have conquered human passions and risen above Raga-Dvesa. Meditation on the life and character of such a soul will help develop serenity and steadiness of mind. Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. This type of meditation puts us in rapport with that personality and brings about a flow of power and influence which accelerates our progress. The object of meditation may be one’s Master, or a great Spiritual Teacher or one of the Divine Incarnations.

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Sutra 1.35

विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥


viShayavatI vaa pravRuttirutpannaa manasaH sthitinibandhinI

Taimni

"Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind."

Mind can also be made steady by absorption in some super-physical sensuous cognition. For example, concentration on Nada or the subtle sensation of inner sound, as done in the practice of Laya Yoga, can be used for this purpose. It is probable that Laya Yoga merges with Raja yoga at some point. However, it can be used as an effective preliminary technique in preparation for Raja Yoga.

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Sutra 1.33

मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥


maitrIkaruNaamuditopekShaNaam sukhaduHkhapuNyaapuNyaviShayaaNaaM bhaavanaatachittaprasaadanam

Taimni

“The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and
vice.”

In this Sutra Patanjali defines the correct attitude in the various situations that may arise in relationship with others. Uncontrolled reactions can lead to unpleasant and violent emotions. On the other hand, becoming cold-hearted and indifferent to all situations cannot lead to a calm and happy mind. The four principles enumerated in this sutra are derived from the laws of psychology and practical experience in dealing with the problem of adjusting ourselves to our environment. Whereas the sutra seems clear for the first three situations, some doubt may arise as to the adoption of “indifference” toward the wicked. This may seem contrary to the ideal of active help and compassion even toward the wicked as seems to be indicated in some scriptures. What we need to understand is that this sutra does not apply to those who are already self-realized nor to the common man on the street. This is applicable to the yoga aspirant on the path to spirituality. Such a person is not yet qualified to work toward reforming others and is thus best advised to remain un-engaged. The result of following the rule given in this Sutra is to bring about clarification of the mind and to remove one of the causes of mental disturbance for the aspiring yogi.

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Sutra 1.31

दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥


duHkhadaurmanasyaa~ggamejayatva shvaasaprashvaasaa vikShepasahabhuvaH

Taimni

“(Mental) pain, despair, nervousness, and hard breathing are the symptoms of a distracted condition of mind.”

In this sutra, symptoms by which the presence of Viksepa can be recognized are presented. Pain (dukkha) either physical or mental shows disharmony in the system. To treat physical pain one can visit a doctor. However, mental pain needs special examination either by self or a specialist.

Pain, when combined with a feeling of incapacity to remove it effectively, leads to despair, despair then leads to nervousness which is merely an outer physical symptom of despair. Nervousness disturbs the breathing because it disorganizes the flow of Pranic currents.

The subject of suffering (kleshas) has been dealt with in detail by Patanjali in Chapter 2.  However, in this sutra we are talking about mental afflictions called Vikshepa and the associated symptoms. Removal of these is dealt with in the following sutras.

Aranya

" Sorrow, Dejection, Restlessness Of Body, Inhalation And Exhalation Arise From (Previous) Distractions."

Sorrow is of three kinds – Adhyatmika (arising within oneself), Adhibhautika (inflicted by others), and Adhidaivika (from natural calamity). Sorrow is any suffering that one tries to prevent/remove. Dejection results from non-fulfillment of desires. Upsetting of bodily steadiness results in shakiness of the body. The process of disturbed breathing is also associated with mental distraction. In complete concentration, breathing may stop but the flow of inner consciousness continues and brings about concentration on the object of meditation.

Sutra 1.32

तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥


tatpratiShedhaartham ekatattvaabhyaasaH

Taimni

"For removing these obstacles there (should be) constant practice of one
truth or principle."

This sutra refers not to the attainment of ‘samadhi’ (as suggested by some commentators) but to reverse the tendency of the mind to run after sense objects and develop capacity to stay focused on the object of concentration. Concentration of purpose and the capacity to keep the mind directed within are essential pre-requisites for the practice of Yoga.

Aranya

"For Their Stoppage (i.e. Of Distractions) Practice Of (Concentration on) A Single Principle Should Be Made."

How is the mind to be understood?

• One state limited to one object without a substrate: not tenable because then the mind will always be one-pointed on that object
• Continuous flow of discrete (similar or dissimilar) ideas: if, as is considered for this view, the mind is momentary then a flow cannot be maintained
• Each idea of the mind is uniquely different from every other idea: not tenable as this would negate the presence of the ‘self’ which is the cognizer through all senses

So, we must conclude that mind is a substrate of all modifications and is one continuous entity. For the purpose of concentration, it is not important what the object of contemplation (the single principle) is – Ishvara or any other element/object (Aranya does recommend focusing on Ishvara or the pure I-sense). When concentration is coordinated with inhalation and exhalation, the breathing becomes yogic breathing which leads to calmness of the mind. The effort to keep the mind still also decreases shakiness of the body.

Discussion

Aranya’s statement that the ordinary breathing is associated with mental distraction came up for some discussion. We finally concluded that the breathing referred to in this sutra is the result of one of the nine Vikshepas mentioned in the previous sutra. In such a case the breathing will be distracted.

An interesting idea about suffering was brought forward – all suffering results when objects made for human comfort are damaged. For example, in the case of calamities like Katrina, most of the damage was to man-made items like buildings, roads, bridges, vehicles etc. Living in tune with nature can reduce our suffering as there will be much less to lose.

One question came up with regard to the practice on "one principle (ek tattva)" – can the benevolent acts of Mother Teresa be considered ‘one principle’? The answer: no, not the acts themselves but the singe idea of reducing human suffering can be considered as one principle.