Yoga Sutra Study

Sutra 2.3

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥

avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥

avidya=ignorance; asmitaa=I-am-ness; raaga=attachment; dveSha=repulsion; abhiniveshaaH=fear of death; kleshaaH=afflictions

Taimni

"The lack of awareness of Reality, the sense of egoism or I-am-ness, attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life."

The philosophy of kleshas is the foundation of Patanjali’s yoga system. Purely academic philosophy (the kind practiced in the West) is intellectually sound but speculative and is not concerned with solving real problems of life. In the East, however, philosophy is meant to expound the real problems of human life and provide effective means for a solution.

To understand the deeper significance of human problems, one has to look at the vastness of space and time in which we are situated. The solar system that we belong to is a part of over 100,000 galaxies. Each of these galaxies has one billion stars. Even on this earth which is infinitesimally small compared to the galaxies, man occupies an insignificant position.

If we go down to the infinitesimal level, all matter consists of electrons and protons and even smaller particles, each representing an expression of locked up energy. At this level matter and energy are indistinguishable.

In terms of time also, human existence is nothing but a small spec in the vast expanse of time, both past and future, of which we are barely aware of an insignificant portion. It is unfortunate that man is not aware of this illusory nature of life and he does not take note of this existence in the midst of the vastness of space and time.

Philosophy of kleshas deals with these harsh realities of life. It provides an analysis of the fundamental cause of human suffering and provides a way to alleviate this suffering. This analysis is based on the scientific and philosophical studies made by the rishis (sages) of the past who were able to dive deep into their deepest levels of consciousness, beyond mind and intellect. Thus they were able to arrive at not only the cause of human suffering but also gave the remedy for this suffering. This is given to us in the form of the philosophy of the kleshas which is the topic for the next few sutras.

Aranya

"Misapprehension about the real nature of things, egoism, attachment, aversion, and fear of death are the five afflictions."

The common feature of all kleshas is erroneous cognition which is the source of pain. It is caused by the Gunas which set in motion the changes that take place from the unmanifest (prakriti) to all the manifest elements – intellect, ego, mind etc.

Bryant

"The impediments [to samadhi] are nescience, ego, desire, aversion, and clinging to life."

In sutra 1.5, the topic of klesha was already introduced. In this sutra, there was mention of five vrittis which could be either ‘klishta’ (painful) or ‘aklishta’ (painless). According to Vyasa, when kleshas are in full swing, they strengthen the influence of the gunas. This produces more ‘karma’ which brings about more fruits of karma and the cycle continues. Patanjali, in the next few sutras, makes it clear that ‘ignorance’ (avidya) is the main cause for the presence of all the other kleshas.

Discussion

Taimni goes into some detail describing how man is so insignificant as compared to the vastness of space and time, as well as to the infinitesimal world of matter comprising of protons, electrons and other particles. Then he makes the statement that he did this to explain the philosophy of kleshas. I have failed to make the connection between these two statements. I would like someone to throw some light on it.

It is interesting that only Bryant makes a connection back to sutra 1.5 where the vrittis as being "klishta" (painful)  or "aklishta" (not painful) was mentioned.

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥

tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥

tapaH=austerity; svaadhyaaya=self-study; IshvarapraNidhaanaani=surrender to Ishwara; kriyaayogaH=Kriya Yoga (yoga of action)

Taimni

"Austerity, self-study and resignation to Ishvara constitute preliminary yoga"

Since these three elements of Kriya Yoga are the same as the last three of the five Niyamas, the question is why Patanjali decided to place these at two different places. The main reason is that these three serve as a preparation ground so that the yogi is ready to take on other elements of a yoga practice. For a yoga aspirant, a mere intention to follow a yogic path is not enough – there needs to be adequate preparation before one can jump into a full yogic way of life. These three provide that launching pad for the aspirant.

It is interesting to note that the three elements correspond to the three human natures – tapas is related to the will, svadhyaya to the intellect and Ishvara Pranidhana to the emotions. This discipline, thus, produces an all-round and balanced growth of the individual. The word ‘kriya’ in ‘kriya yoga’ suggests that it is both a preliminary as well as a practical approach to yoga.

Aranya

"Tapas (austerity or sturdy self-discipline – mental, moral and physical), svadhyaya (repetition of sacred mantras or study of sacred literature) and Ishvara Pranidhana (complete surrender to God) are Kriya Yoga (yoga in the form of action)"

Self-discipline or austerities have to be practiced in order to cleanse the mind of its impurities. Tapas involves correct thinking, full control over one’s turbid emotions, clear understanding of moral values and consequent purification of one’s character. Svadhyaya means study of scriptures or repetition of a sacred mantra like OM. Ishvara Pranidhana means to surrender all actions to God, and abandoning all desires for the fruits of action.

Bryant

Yoga for a more advanced sadhaka, one whose mind is already under some control, was described in the Samadhi Pada. Therein, abhyasa (practice) and vairagya (dispassion) were given as two key means to attain the goals of yoga. In the second chapter, Sadhana Pada, Patanjali provides the means of yoga, called Kriya Yoga, for someone whose Rajas and Tamas are dominant and is more action oriented.

Tapas means control of the senses – the ‘sattvicizing’ of sensual engagement. Self discipline, or tapas, is required to cleanse the mind of all kleshas (afflictions) which are created through association with sense objects. The ascetic practices should not be so extreme as to weaken the body and disturb the mind. Tapas is generally associated with celibacy, service to the guru, performance of duty, tolerance to extremes, controlling intake of food, renouncing sensual actions which bring only momentary pleasure etc.

Vyasa defines ‘svadhyaya’  as japa, repetition of a sacred mantra such as OM, and the study of scriptures. Ishvara-pranidhana refers to dedicating all actions to God and the renunciation of the fruits of actions. The concept of Ishvara-pranidhana mentioned in this chapter is slightly different from the one in chapter 1. In chapter 1, Ishvara was introduced as an object of one’s meditation so one can calm the mind. In the second chapter, Ishvara-pranidhana is used in the form of an action as defined above. Another difference to note is that in chapter 1, Ishvara-pranidhana was one of the optional means to attain calmness of mind. In chapter 2, it is an integral and essential part of kriya yoga.

Ishvara-pranidhana in Kriya yoga is similar to the concepts given in Bhagavad Gita under Bhakti Yoga and Karma Yoga. As per Gita (2.47) "you have a right to perform your duties, but not to their fruits; do not consider yourself to be the doer of your actions and do not become attached to inaction". Karma Yoga in gita is an action-oriented path which can help surmount to cycle of birth and death. Kriya Yoga incorporates three of the yogic paths in gita – karma yoga (taps), jnana yoga (svadhyaya) and bhakti yoga (Ishvara-pranidhana).

Discussion

According to many commentators, including Vyasa, there are three categories of sadhakas (yoga aspirants) – those who are already advanced in their spiritual development, those who have already started the practices of yoga (middle level) and those who are beginners but are desirous of progress in yoga. The chapter 1 is intended for the advanced level sadhaka. The main means to achieve mind control are Abhyasa and Vairagya while several others are mentioned to calm the mind. The practice of Kriya Yoga mentioned in 2.1 is intended for the middle level yogi while the practice of Ashtanga Yoga (8 limbs of yoga) mentioned later in chapter 2 (and continued in chapter 3) are meant for the rest of the sadhakas (beginner level).

It is interesting to note that Ishvara-pranidhana has been mentioned three times in the sutras. In chapter 1, it was given in the context of mind control where Ishvara was presented as the object of meditation. In this meditation, the symbol of OM (Pranava) was used for ‘japa’. In sutra 2.1, Ishvara-pranidhana has been given in the context of both karma yoga and bhakti yoga, specifically as a form of ‘action’ or kriya. Later in chapter 2, Ishvara-pranidhana is given as one of the five Niyamas where it is used in the context of self-discipline (niyama).

I think the most difficult concept to understand is that of ‘tapas’. A person who practices tapas is called a ‘tapasvi’. Traditionally, mention of the word tapasvi brings to mind a person who has given up all worldly desires and possessions, lives in a remote ashram and subsists on the bare minimum means of survival. This type of living can certainly not be applied in the modern context. I would think that tapas, for us, would mean toughening up the body and mind through self-discipline. This could include making and keeping one’s commitments to self and others, learning how to withstand hardships at all levels etc. Some of the forms  of commitments could include:

• practicing yoga (asana, pranayama, meditation etc) on a daily basis
• fasting on a regular schedule
• donating to charity regularly
• giving up one or more of the most favorite items of sense enjoyment for a specific period etc. For example, you could give up watching your favorite TV show for two months, or give up your most favorite dessert for two months etc.

I think it will be nice to make a more comprehensive list of items that could be practiced as ‘tapas’ in the modern environment.

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः॥५१॥

tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ॥51॥

tasya = of that; api = also; nirodhe = on suppression; sarva = of all; nirodhaat = by suppression; nirbIjaH = seedless; samAdhiH = samadhi

Taimni

"On suppression of even that owing to suppression of all (modifications of the mind) ‘seedless’ samadhi "is attained)."

Having attained the last stage of the ‘sabija’ (with seed) samadhi, called ‘asmita’, the yogi now needs to transcend the realm of Prakriti altogether to attain Self-realization. In the ‘samprajnata’ samadhi, the consciousness is still functioning at the level of prakriti. After  transcending this stage, one is now conscious only of Purusha and has attained the state of nirbija or seedless samadhi. In sabija samadhi, the seeds can reproduce themselves under favorable conditions, thus giving rise to more samskaras. In the seedless samadhi, not only no new samskaras are created, even the old ones are gradually dissipated by para-vairagya (supreme dispassion). This state then clears the road to ‘kaivalya’.

Aranya

"By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications."

In the highest stage of Samprajnata samadhi, the latent impressions acquired still pertain to the principle of tattvas (the 23 evolutes of Prakriti). This knowledge leads to an understanding of the distinction between Purusaha and Prakriti. Once this distinction is established, the samskaras created during Samprajanata samadhi can now be renounced. When fluctuations of the mind and all the samskaras have become inactive, this creates the Nirodha samsakara or the samskara of a completely arrested state of the mind. One knows about this samskara because after coming out it, one is aware of the time span of such a Nirodha state.

The final Nirodha state,  however, doesn’t last forever. It can be prolonged with practice. This final stage will eventually lead to the state of Kaivalya since Nirodha samskara is able to keep all other samskaras at bay since the mind is now liberated from any association with Prakriti. The mind has finally merged with the unmanifest state of Prakriti which is beyond the three gunas.

Discussion

We have finally arrived at the last sutra of chapter 1 ‘Samadhi Pada’. So far, we have been discussing various stages of Samprajnata or sabija (with seed) samadhi. In each successive stage we used subtler and subtler elements (tattvas) as object of meditation. The subtlest of all was the called the Asmita (I-ness)or pure existence without any attachment to any of the elements of prakriti. From that state it is just a matter of time when one can transcend to the Nirbija (seedless) or the Asamprajnata state of samadhi where even the last vestige of seed is eliminated. Because this state is beyond any element of prakriti and mind is a part of prakriti, we cannot conceive of this state through the mind. One just has to experience this state through intense meditation.

Here are a few other points that I picked up by reading the commentary by Veda Bharati:

• As per sutra 2.18, "the knowable (prakriti) is of the nature of sattva, rajas and tamas. It consists of the senses and the elements and exists for the purpose of providing ‘bhoga’ (experience of the material world) or ‘apavarga’ (liberation) to purusha". Bhoga is provided through the senses and the samskaras. By meditation on various elements (tattvas) we get deeper knowledge of the subtle aspects of these elements. In the final stage of the samprajnata samadhi, we attain the pure intuitive wisdom termed "truth-bearing wisdom (sutra 1.48)".  However, even though the mind at this stage is very pure and has been able to subdue all the samskaras, it is still functioning at the level of prakriti and still creates new samskaras (sutra 1.50). The other purpose of prakriti ‘apavarga’ is attained only when even this last samskara of sabija samadhi is eliminated and one attains the state of nirbija samadhi.
• The nirbija samadhi is not too different from the statement in Upanishads ‘neti neti’ (not this, not this). We attain this state by continuously denying the reality of the elements of prakriti as we progress through to the subtlest of the elements. Finally, since mind cannot perceive the reality of purusha, it has no way to identify the reality of purusha -  all it can say is ‘not this’.
• It is through ‘para vairagya’ (the highest state of dispassion mentioned in sutra 1.16) that one can overcome the samskaras of even the highest state of sabija samadhi (wisdom/prajna). This is the state of final ‘nirodha’ (suppression of all vrittis).
• Every samskara forms a ‘pratyaya’ (cognition) and each cognition is forms a vritti. In turn, each vritti causes a samskara and it becomes a vicious cycle. However, in the last stage of nirbija samadhi, how can we say that there is the nirodha samskara since it is supposed to cause no pratyaya and thus no vritti? The only way to know that is because when the yogi comes out of this nirodha, he becomes aware of the time gap during the state of meditation and coming out of it. I am reminded of the term ‘electrons and holes’ in physics where holes represent absence of electrons. So, nirodha samskara is like absence  of any pratyaya or samskara.
• After a yogi attains nirbija samadhi, he still has to live his life as there still remain the ‘prarabdha karma’ that need to be exhausted. In the Vedanta philosophy such people are called ‘jivana-mukta’ (liberated while still living in the body). Some commentators have termed nirbija samadhi as ‘maha-nidra’ (the great sleep) of chitta (mind-field).
• After attainment of nirbija samadhi, the purusha gets established in his own self-nature and is therefore pure, one alone in isolation (state of kaivalya) and liberated (mukta).
• Having attained nirbija samadhi, can a yogi again drop back into identification with prakriti? We raised this question during our discussion. We came upon a few examples where apparently the yogi did go back to living in prakriti. One such example is that of Osho (Acharya Rajanish) who by most accounts was a fully realized soul. However, toward the end of his life, he was known to have dropped down into material possessions – fleet of Rolls-Royce cars, several personal helicopters and planes, large number of personal attendants – etc. He was finally deported to India due to various misdemeanor charges. There are also several similar stories mentioned in the Indian mythological literature.

Sutra 1.48

ऋतम्भरा तत्र प्रज्ञा॥४८॥

r̥taṁbharā tatra prajñā ॥48॥

Rutambharaa = truth-bearing; tatra = there (mental purity mentioned in the previous sutra); praj~jaa = higher state of consciousness, intuitive wisdom

Taimni

"There, the consciousness is truth and right-bearing"

The word "ritambhara" is made up of two words – ritam (right) – bhara (bearing) or right/truth-bearing. A distinction needs to be made between "ritam" and "satyam" both of which mean "truth". Satyam refers to the supreme divine reality that manifests as the truth or existence of all things in the universe. Ritam, on the other hand, refers to the ordered course of things both in their material and moral aspects.  Ritam is thus the cosmic order and the eternal laws – natural, moral and spiritual. Ritambhara prajna is the unerring perception of the truth underlying manifestation.

When an object is viewed through the intellect, the knowledge gained is only partial, never complete. Only in samadhi can we gain knowledge of an object "as it is", in its totality, since we are able to transcend the limitations of the intellect. Prajna functioning in the higher stages of samadhi is called Ritambhara since the knowledge is not only the whole truth but also follows the cosmic laws, ritam.

Aranya

"The knowledge that is gained in that state is called Ritambhara (filled with truth)"

The Upanishads say that realization comes through listening, contemplation and concentration. Through listening alone, concepts like ‘Atma is different from the intellect’ cannot be understood. Similarly, by inference alone such truth cannot be assimilated. To understand the whole truth, one needs to apply all three in a sequence. In Nirvichara samadhi, one can obtain the complete truth, ritam, and hence the name ‘Ritambhara’ for the ‘prajna’ in that state.

Discussion

The words "shravana", "manana" and "nididhyasana" have been used frequently in the Hindu literature as the means to achieve liberation. These have been referred to as "listening, contemplation and concentration" above by Aranya. The expression used by Vyasa in his commentary for concentration is "dhyana abhyasa rasena". The word "rasa" usually means juice or the essence. What it might mean in the current context is that one needs to really get totally absorbed in the practice of meditation and derive a sense of joy in the practice. When this meditation is combined with ‘listening’ to the scriptures and contemplating on the meaning, one can attain the highest truth.

Sutra 1.49

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्॥४९॥

śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ॥49॥

shruta = heard (based on revelation or testimony); anumaana = inference; praj~jaabhyaam = from these two levels of higher consciousness; anyaviShayaa = having another object or content; visheShaarthatvaat = because of having a particular object

Taimni

"The knowledge based on inference or testimony is different from direct knowledge obtained in higher states of consciousness because it is confined to a particular object (or aspect)".

As mentioned in sutra 1.7, there are three sources of knowledge – direct cognition, inference and testimony. Knowledge gained through direct perception via sense organs can be unreliable and must be corrected and validated through the other two means. However, inference and testimony as means of knowledge operate at the level of the intellect and have to be transcended to arrive at the higher realms of the mind. At the spiritual plane, only direct perception which is free from error caused by the sense organs provides the source of knowledge.

The word "vishesharthatvat" in the sutra implies specific and complete knowledge of an object in its true perspective, with no reference to inference and testimony. Intuitive knowledge may not always be perfect but is free from error and distortion.

Aranya

Knowledge gained from inference and testimony relates to generalities. Words, used in testimony, cannot describe particular features. Similarly, through inference only general conclusions can be made. For example, when we see smoke at a distance we know that there is fire based on inference. However, no specific information about the nature and form of the fire can be obtained. Specific information can only be obtained by enlightenment through samadhi.

Discussion

As stated in the sutra, knowledge gained in nirvichara samadhi is different (superior) compared to that obtained by testimony (shruta) and inference (anumana).  However, we need to understand that to arrive at the state of nirvichara samadhi, we do need the help of testimony and inference. Direct perception (pratyaksha) through the sense organs needs to be validated and contemplated upon using these two means before we can get into deeper states of samadhi. Vyasa gives it the name of Loka Pratyaksha (material direct perception). The direct perception that we get during nirvichara samadhi is independent of all three means of knowledge – direct perception through sense organs, inference and testimony. Commentators have given it the name Yogi Pratyaksha (yogic direct vision) which occurs only during deep states of samadhi. The word "vishesha" in this sutra is apparently borrowed from the Vaisheshika philosophy where "vishesha" (specific) and "samanya" (general) are two of the seven categories defined. Through contemplation, one goes from general to specific in stages until one reaches the deepest level of specificity at the atomic level. For example,  "flower" is a general term denoting any of a wide variety of flowers. One can go deeper and deeper into different specific characteristics of a flower (type of flower, its color, shape, smell etc) until one reaches the atomic level which is the most specific. Vyasa, in his commentary,  states that to get to that level, the gunas "rajas" and "tamas" have to be transcended and the light of "sattva" needs to fill the mind. 

ता एव सबीजः समाधिः॥४६॥

tā eva sabījas-samādhiḥ ॥46॥

taa = they (the four types of samapattis mentioned before); eva = indeed; sabIjaH = with seed; samaadhiH = meditative absorption

Taimni

"They (stages corresponding to subtle objects) constitute only Samadhi with seed"

An object associated with Prakriti on which samyama is performed is technically a seed, whether it is gross or subtle. So "sabija samadhi" (samadhi with seed) is "objective" samadhi as opposed to "nirbija" samadhi where there is no object of meditation. In "nirbija" samadhi, purusha, who is beyond the realm of prakriti is the "objectless" object of meditation.

Aranya

"These are the only kinds of objective concentration"

The four types of samapattis described use an external object for concentration. Nirvitarka and savitarka  relate to gross objects, whereas savichara and nirvichara relate to subtle objects. They are thus known as samadhis with seed.

Discussion

In sutra 1.17 there were four types of samadhi mentioned – based on vitarka, vichara, ananda and asmita. However in this sutra, the reference seems to be only on nirvitarka, savitarka, savichara and nirvichara. There is no mention of samadhis with ananda and asmita. According to Swami Veda Bharati the following correspondence should be used:

1. Savitarka samapatti = savitarka samadhi
2. Nirvitarka samapatti = nirvitarka samadhi
3. Savichara samapatti = savichara samadhi
4. Nirvichara samapatti = nirvichara samadhi, samadhi with ananda, samadhi with asmita

All these are called "sabija" since they leave a samskara or a seed of bondage. The word "bija" can be looked upon as having two different connotations:

• In a fruit, when you peel off the skin, the pulp and any other external matter, what is left is just the seed. In the same manner, seed can be considered to be the deepest essence of an object of meditation.
• A seed when planted in a favorable environment can fructify and become a tree. Similarly, a samskara can be considered a seed since it can fructify into an active vritti in the mind given the right triggers.

For these reasons, the above-mentioned samadhis can be termed as sabija samadhi.