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By subhash, on January 12th, 2010 Sutra 1.31
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ॥31॥
Duḥkha=suffering; daurmanasya=dejection; aṅgam=limbs of body; ejayatva=tembling; śvāsa=inhalation; praśvāsāḥ=exhalation; vikṣepa=distraction; sahabhuvaḥ=accompanied by
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॥
tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ॥32॥
Tat=their (previous two sutras); pratiṣedha=eliminate; artham=for the purpose of; eka=one; tattva=element, object; abhyāsaḥ=practice
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.
By subhash, on December 18th, 2009 व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
vyaadhistyaanasaMshayapramaadaalasyaaviratibhraantidarshana aalabdhabhUmikatvaanavasthitatvaani chittavikShepAH teantaraayaaH
vyaadhi=disease; styaana=dullness; saMshaya=doubt; pramaada=carelessness; alasya=laziness; avirati=sensuality; bhraantidarshana= false perception; aalabdhabhUmikatva=failure to reach firm ground; anavasthitatvaani=slipping from ground gained; chitta=mind; vikShepAH=distractions; te=they; antaraayaaH=obstacles
Taimni
"Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles."
Turning outward of consciousness is caused by Viksepa – the distractions of the mind. The current sutra provides the reasons for this Vikshepa. Two characteristics of an average man of the world (not on a yogic path):
- Lack of purpose: To achieve the desired goal in the material world, one needs a sense of purpose. The yogi, even though not interested in worldly pursuits, needs concentration of purpose to achieve the yogic objectives.
- The mind is generally focused outward only. For a yogi, it is necessary to replace the centrifugal tendency of the mind with a centripetal tendency.
In the case of a mirror, the reflected image of an object gives the appearance of another object where none exists. Similarly, the mind perceives an "image" of the objects outside through the instrumentality of sense organs. After interaction with the consciousness, the same image is projected outward to give us an appearance of the world of forms and shapes etc. Because we are projecting our own image outwards, the world is simply an illusion as it is purely a projection. It is this projection outwards by the lower mind of what is really within which constitutes the fundamental nature of Viksepa and which lies at the basis of this outward turned condition of the mind.Thus there is essentially a big gap between the physical world and our own projection of it. Science can only bridge this gulf between the two when it takes into account the world of Reality which expresses itself through
consciousness.
Patanjali has enumerated nine conditions of the mind or body which cause Viksepa
and thus serve as obstacles in the path of the Yogi.
- Disease (vyadhi): Physical illness or disease is an obvious distraction for the mind
- Languor (styana): Chronic fatigue and lack of nervous energy are caused either by some defect in the "pranamaya kosha" or as a psychological condition based on a total lack of purpose in life
- Doubt (samshaya): Doubts in the efficacy of yogic techniques are a cause of distraction. An unshakable faith (shraddha) in the objectives, in the person himself and the yogic methods to be practiced is a key requirement for progress on the path of yoga.
- Carelessness (pramada): Careful attention to important and seemingly unimportant things in life is needed to overcome the tendency to become lax and careless in yogic pursuits.
- Laziness (alasya): Laziness is love of comfort and ease and a tendency to avoid exertion – physical or mental. Languor (mentioned above) can be considered a physical defect while laziness is a psychological condition.
- Wordly-mindedness (avirati): The path of yoga leads to Viveka (discrimination). However, if this viveka is purely at an intellectual level, the mind will be constantly driven outward through the attraction of sense objects. Worldly-mindedness can be a serious cause of Viksepa (mental distraction).
- Delusion (bhranti-darshana): Delusion, taking a thing for what it is not, is generally caused by lack of discrimination. Sometimes people begin to see lights or hear sounds during their ‘yogic sadhana’. Due to delusion they begin to look at these spurious and trivial experiences as real yogic attainments. These feelings are a serious cause of distractions.
- Non-achievement of a state (alabdha-bhumikatva): To attain deeper levels of consciousness, one needs to go through the essential techniques of yoga – dharana (concentration), dhyana (meditation) and samadhi (absorption). Persistent effort is required to make the leap from one state to the next. Non-attainment of the next state with reasonable effort is a major cause of distraction for the sadhaka.
- Instability (anavasthitatvani): Sometimes, due to its inherent fickleness or unsteadiness, the mind can revert back to the previous state. This is a cause for vikshepa.
Aranya
"Sickness, Incompetence, Doubt, Delusion, Sloth, Non-Abstention, Erroneous Conception, Non-Attainment Of Any Yogic Stage, And Instability To Stay In A Yogi State, These Distractions Of The Mind Are The Impediments."
Sickness is disorder of humors (the three doshas – kapha, pitta, vaata), secretions and the organs of the body. Proper and wholesome diet is essential for good health. Incompetence is incapacity of the mind. It results from restlessness of the mind. Doubt – "it can be this or it cannot be this". Doubts can be removed by listening to instructions, contemplation and being with a guru. Delusion is self-forgetfulness which leads to worldly engagement. Dullness of the body and mind leads to disinclination to engage in yogic pursuits which is called sloth. This state represents a preponderance of tamas. Erroneous perception results from not knowing what is to be removed and how to do it; also knowing a lower state of spiritual evolution to be the higher state.
The above impediments disappear as a result of Ishvara-pranidhana whereby a sattvic intellect is developed.
Discussion
Is the world really an illusion? Since we only have access to the world that is mediated by our own mind, it can be considered an illusion. The eye, for example, can only see the periphery of an object – it cannot see the "whole" object. Thus we can never perceive the full object in its entirety. What we see is what has been interpreted by our mind/ego. In Vedanta the word "mithya" is used which is defined as something that has both a beginning and an end. Since the world appears to us only as a projection of our mind, its existence lasts only as long as the mind lasts. Thus it is ‘mithya’. An example from the movie "Rashomon" was given in which four people describe the same event in four entirely different ways, each of which is equally convincing.
We need to emphasize, though, that as per Patanjali’s yoga philosophy, there are two distinct entities, both equally real – purusha and prakriti. It is true that the prakriti manifests only due to the presence of purusha. However, prakriti, in the unmanifest form, and purusha are recognized in both Sankhya and Yoga as two independent entities.
By subhash, on December 9th, 2009 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
tataH pratyak-chetana-adhigamopi-antaraayaabhaavashcha
Taimni
"From it (result) the disappearance of obstacles and turning inward of
consciousness."
Two results accrue as a result of the practice of "Ishvara Pranidhana" (through the japa of OM) – turning of the consciousness inward and the gradual disappearance of ‘obstacles’. Normally our awareness is focused outward toward external objects as influenced by the lower mind. The term ‘pratyak chetana’ means turning that awareness inward toward the higher principles of the higher mind, intellect and Purusha (Atma-Buddhi-Manas). When the state of samadhi is reached, we establish a direct connection with the principle of Purusha.
The other result of Japa of Pranava (OM) is the gradual disappearance of the obstacles – impurities in the vehicles, weaknesses of character, lack of
development etc – which lie in the path of the Yogi. By the dynamic stimulation of the microcosm, all the obstacles and impurities are removed. Ishvara Pranidhana through OM chanting is a powerful practice and must be preceded by the establishment of yamas and niyamas.
Aranya
"From that comes realization of the individual self and the obstacles are removed".
Pratyak Chetana means the true self of a person who has ignorance (and of one who is free from it). It is the consciousness which is directed inward as opposed to outward (toward the knowables). Purusha is the ‘pratyak chetana’.
Ishvara is consciousness only and is not perceivable by the mind. Only objects external to us are perceivable, knowable. Ishvara is free from ignorance, is pure and blissful. Here the Ishvara is represented as being without attributes (saguna Ishvara). However, devotion to a ‘saguna Ishvara’ (with attributes) was common among Sankhya Yogis. These two essentially lead to the same result – attainment of discriminative knowledge (Viveka)
Discussion
An example of turning the awareness from outside to inside was cited – let us say one is meditating on the image of Shiva. In the beginning, the image may be imagined as being external to us. However, as the meditation deepens, we begin to bring the Shiva consciousness inward and finally merge in that consciousness.
As we were on the subject of Shiva, Pashupati mentioned about the book titled, "Namah Shivaya Shantaya" by Sri Anandamurti which is the story of Shiva. A movie with the same name has also been recently released. Also mentioned was a book, "From Volga to Ganges", a historical account of the Aryans.
A reference was again made to the four stages of consciousness as given in the Mandukya Upanishad (please see the discussion section for Sutra 1.28):
- Wakefulness: outward consciousness where we perceive and interpret the universe outside of us
- Dream state: the senses are shut out but we have internal stimuli creating our own internal universe
- Deep sleep: mind and senses are shut out; however, brain is still active and repair and rejuvenation is going on
- Turiya: there is no experience of even deep sleep, only maintenance of vital functions remains
In the context of the present sutra, the state of ‘turiya’ would correspond with the final state of ‘pratyak chetana’.
By subhash, on November 25th, 2009 Sutra 1.28
तज्जपस्तदर्थभावनम्॥२८॥
tajjapastadarthabhaavanam
Aranya
"Repeat it and contemplate upon its meaning"
It has been said, "through contemplative mantra repetition, yoga (one-pointedness) is consolidated and through yoga, chanting of mantra is improved. As both chanting of mantra and yoga are deepened, the supreme soul is revealed.
The word "OM" symbolizes the concept of Ishvara. When OM is repeated while contemplating on its significance, Ishvara-Pranidhana is well established.
Normally to perceive or to think of something, we need a receiver, instrument of reception and the object received. The object perceived can be inside or outside of us. An outside object is perceived through form, color etc. An internal object is perceived through its association with intellect or the I-sense. Beginners in yoga practice normally perceive Ishvara as an external object consisting of form and color and other attributes.
The practice of Ishvara Pranidhana has to be practiced inside the heart. Here "heart" is not the anatomical entity that we know of but a place where pleasure, pain, fear etc are experienced. As a technique for practicing contemplation, one can visualize Ishvara as a luminous light in the heart and then repeating the mantra OM. Once the mind becomes calm and restful, the devotee should contemplate that the I-sense is one with Ishvara. In the Mundaka Upanishad the following is described, "Brahman within the heart is the target; OM is the bow, and the self or ego is the arrow. With the mind one-pointed, one should hit the mark so the self is fully absorbed in Brahman."
While repeating OM, the "O" is pronounced comparatively short and "M" long; it should be repeated mentally, not articulately. Another technique is to use the breath to guide the repetition – while inhaling repeat "O" and while exhaling repeat "M" keeping the recollection of Ishvara always in the mind.
Discussion
Among the Hindus, there are four major sects to which people belong – Vaishnavites (who worship Lord Vishnu), Shaivites (who worship Lord Shiva), Shaktas (who worship Shakti) and Smartas (who predominantly follow Advaita Vedanta of Shankaracharya). Devotees belonging to these sects use their own respective ishta-devata (chosen deity) when contemplating on the supreme. Patanjali is proposing a method of contemplation which is largely non-sectarian.
Mandukya Upanishad is fully devoted to extolling the meaning and significance of OM. The word OM is also described in terms of its constituent sounds – ‘a’, ‘u’ and ‘m’. The Self is described as consisting of four aspects:
- Vaishvanara (fire or agni): associated with the letter “a” and the state of wakefulness; conscious, gross existence
- Taijasa (splendor, luminosity): associated with the letter “u” and the state of dream; unconscious, subtle
- Prajna (wisdom): associate with the letter “m” and the state of deep sleep; subconscious, causal
- Turiya (the fourth state): beyond the above three states; pure consciousness (state of Samadhi in yoga)
On searching the internet, I found this website by ‘Swami J’ which has a nice summary of Mandukya Upanishad.
We made one observation on the pronunciation of OM. As per Aranya, the sound “O” should be shorter than the sound “M”. However, we noted that the word is normally written in Sanskrit as (ओ३म्) or (O3M), i.e., ‘O’ followed by the digit 3 and then the letter ‘M’. The digit 3 represents what is called the ‘pluta swara’ or the long vowel sound in Sanskrit. This means that a letter followed by the digit 3 should be pronounced for a much longer time than the regular letter. We notice that in traditional chanting of OM, the sound ‘O’ is made much longer than the sound ‘M’.
By subhash, on November 6th, 2009 तज्जपस्तदर्थभावनम्॥२८॥
tajjapastadarthabhaavanam
Taimni
The power of the mantra cannot be achieved by merely repeating the mantra mechanically. It must be developed slowly by the application of the right methods. The two principal means of developing the latent power of Pranava, as given in this sutra, are ‘japa’ (constant repetition) and ‘bhavana’ (dwelling upon in mind).
In Japa, a well-known technique of Mantra-Yoga, the Mantra is repeated (first audibly, then silently and lastly mentally) in a prescribed manner. Even though Japa begins in a mechanical repetition but gradually evolves into meditation unfolding the deeper layers of consciousness. The potency of the mantra depends upon its capacity to arouse subtle vibrations within different layers of consciousness. The physical vibration of the sound of the mantra is its outermost expression and hidden behind are the subtler vibrations. These different aspects of Vak or ‘speech’ are called Vaikhari, Madhyama, Pasyanti and Para. Vaikhari is the audible sound which can lead through the intermediate stages to the subtlest form of Para Vak. It is through these subtler forms of ‘sound’ that the unfoldment of consciousness takes place.
The object of the dual practice prescribed in this Sutra is
to contact the Divine Consciousness of Isvara. The Japa has the effect of attuning the
vehicles. Bhavana, on the other hand, provides the necessary drawing force, an attraction which draws together the two—the Jivatma and the Paramatma. Bhavana is a form of intense meditation on the significance of the Mantra and
the object which is sought to be gained. This intense yearning for the spiritual goal polarizes all the powers and faculties of the seeker, gradually removing
the distractions and turning his attention inwards.
Aranya
"Repeat it and contemplate upon its meaning"
It has been said, "through contemplative mantra repetition, yoga (one-pointedness) is consolidated and through yoga, chanting of mantra is improved. As both chanting of mantra and yoga are deepened, the supreme soul is revealed.
The word "OM" symbolizes the concept of Ishvara. When OM is repeated while contemplating on its significance, Ishvara-Pranidhana is well established.
Normally to perceive or to think of something, we need a receiver, instrument of reception and the object received. The object perceived can be inside or outside of us. An outside object is perceived through form, color etc. An internal object is perceived through its association with intellect or the I-sense. Beginners in yoga practice normally perceive Ishvara as an external object consisting of form and color and other attributes.
The practice of Ishvara Pranidhana has to be practiced inside the heart. Here "heart" is not the anatomical entity that we know of but a place where pleasure, pain, fear etc are experienced. As a technique for practicing contemplation, one can visualize Ishvara as a luminous light in the heart and then repeating the mantra OM. Once the mind becomes calm and restful, the devotee should contemplate that the I-sense is one with Ishvara. In the Mundaka Upanishad the following is described, "Brahman within the heart is the target; OM is the bow, and the self or ego is the arrow. With the mind one-pointed, one should hit the mark so the self is fully absorbed in Brahman."
While repeating OM, the "O" is pronounced comparatively short and "M" long; it should be repeated mentally, not articulately. Another technique is to use the breath to guide the repetition – while inhaling repeat "O" and while exhaling repeat "M" keeping the recollection of Ishvara always in the mind.
Discussion
Among the Hindus, there are four major sects to which people belong – Vaishnavites (who worship Lord Vishnu), Shaivites (who worship Lord Shiva), Shaktas (who worship Shakti) and Smartas (who predominantly follow Advaita Vedanta of Shankaracharya). Devotees belonging to these sects use their own respective ishta-devata (chosen deity) when contemplating on the supreme. Patanjali is proposing a method of contemplation which is largely non-sectarian.
Mandukya Upanishad is fully devoted to extolling the meaning and significance of OM. Â The word OM is also described in terms of its constituent sounds a, u and m. The Self is described as consisting of four aspects:
- Vaishvanara (fire or agni): associated with the letter "a" and the state of wakefulness; conscious, gross existence
- Taijasa (splendor, luminosity): associated with the letter "u" and the state of dream; unconscious, subtle
- Prajna (wisdom): associate with the letter "m" and the state of deep sleep; subconscious, causal
- Turiya (the fourth state): beyond the above three states; pure consciousness (state of Samadhi in yoga)
On searching the internet, I found this website by Swami J which has a [sc_embed_player fileurl=”http://www.swamij.com/mandukya-upanishad.htm” target=”_blank”>nice summary of Mandukya Upanishad.
We made one observation on the pronunciation of OM. As per Aranya, the sound "O" should be shorter than the sound "M". However, we noted that the word is normally written in Sanskrit as OM or (O3M), i.e., ‘O’ followed by the digit 3 and then the letter ‘M’. The digit 3 represents what is called the "pluta swara" or the long vowel sound in Sanskrit. This means that a letter followed by the digit 3 should be pronounced for a much longer time than the regular letter. We notice that in traditional chanting of OM, the sound ‘O’ is made much longer than the sound M.
Mantra doesn’t necessarily have to have a meaning in any language. It just represents a deep associciation with the object of meditation. It is important to understand the essence and significance of this association. Mere mechanical repetition is not very helpful. When we are not mindful, the mind drifts away to unrelated thoughts and ideas (e.g., cooking the next meal); that is why the ‘bhavana’ is so important to keep in mind. In the case of "Ishvara Pranidhana", the ‘bhavana’ that Ishvara is the "special Purusha", as defined in sutra 1.24, must be kept in mind while repeating the Pranava (OM) mantra.
By subhash, on October 27th, 2009 तस्य वाचकः प्रणवः॥२७॥
tasya vaachakaH praNavaH
Taimni
"His designator is ‘OM’"
Since OM is a mantra, it is essential to first understand a brief theory of ‘mantra-yoga’. Sound, or Sabda, can be used to bring about changes in matter and consciousness. The world is not only created but maintained by this Sabda which differentiates into innumerable forms of vibration which underlie the phenomenal world. From science we know that matter and energy are inter-convertible. The relation between mass and energy is given by the well-known equation of Einstein, E=C2.(m’-m).
The primary and integrated vibration from which all the vibrations in manifestation are derived is called Sabda-Brahman, i.e. the Ultimate Reality in its aspect of ‘Sound’. The Ultimate Reality also finds expression in ‘consciousness’. In fact, each kind of vibration has a corresponding state of consciousness. For example, a vibration of light/sound with a definite wavelength produces its corresponding color/sound perception in consciousness. Similarly, particular higher states of consciousness can be brought about by initiating particular kinds of vibrations. Moreover, consciousness can also influence matter and bring
about changes in matter.
The above forms the basis of Mantra-Sastra or Mantra-yoga, the science of unfoldment of consciousness by the help of Mantras. It is worth noting that all traditional Mantras of Samskrta origin are derived from the letters of the Samskrta alphabet. The 52 letters of the Samskrta alphabet representing 52 basic elemental powers, used in different permutations and combinations, can generate various mantras.
For a yogi to be well established on the path of yoga, it is necessary to bring the mind to a state of peace and quiet. Patanjali, in this sutra, states that Pranava (the sound of OM) is the Vacaka, the name or designator, of Isvara. However, in the context of Mantra-Yoga it is used for a name which is essentially of the nature of a Mantra and has the power of revealing the consciousness when used in a prescribed manner. Om is considered to be the most mystical, sacred and powerful Mantra by the Hindus because it is the Vacaka of Isvara.
Aranya
"The sacred word designating him is Pranava or the mystic symbol OM"
The words "father" and "son" represent relationship between two people. If you hear the words Maitra and Chaitra (names of two people), you can associate the names with specific persons based on your memory. If you saw them in person, you don’t even have to know the names to know something about them. If, however, a relationship exists between them, e.g., "Maitra is Chaitra’s father", you have to utter the words "father" or "son" to know the relationship between the two. In a similar manner, the word "OM" (Pranava) symbolizes Ishvara. This association has been provided to us by the sages and rishis who became aware of this connection in their meditations. The sound "OM" is easy to pronounce and its constant utterance can lead to deep states of contemplation.
Discussion
The word "mantra" is composed of two syllables – "man" and "tra". The literal meaning of "mantra" (in Sanskrit) is “Mananat Trayate Iti Mantrah” (when repeated and contemplated upon (mananat), frees the soul from bondage (trayate)). Om is the primordial sound which has this quality.The sages discovered several combination of sounds which they called "mantras" which were given to their disciples for meditation. Om is such a sound and has been linked directly with Ishvara.
All form of matter is a vibration in essence. Every sense perception reaches the brain after transduction to electrical energy. For example, when we smell something, the smell molecules reach the nose but the brain receives the information as a specific vibration.
According to Buddhism, there are five components of existence: form (whatever is received through the five senses), sensation (receiving of impressions via the senses through contact with the external world), perception (formation of concepts out of sensation), volition (samskaras which influence the workings of the mind), and consciousness (discriminative qualities). Here again, every perception or volition etc is a form of vibration.
Another scientific equation that relates energy and frequency is the Planck’s constant (h) – E = h u where E is the energy and u (the greek letter ‘nu’) is the frequency.
OM in Sanskrit is a compound sound composed of "a", "u" and "m". "a" is the first letter of the Sanskrit alphabet (the first vowel) and "m" is the last of the regular consonants. Thus the sound OM encompasses the entirety of sounds in the Sanskrit alphabet. Since each letter has a specific sound vibration and, as we have seen above, each vibration corresponds to different states of consciousness, OM represents the entirety of all states of consciousness, leading to the highest state, Ishvara. Mantra can be considered to be a bridge between individual consciousness and cosmic consciousness.
In the science of Kundalini yoga, chanting of mantras can lead to an awakening of the "kundalini power".
In the chanting of Vedic hymns, each mantra is supposed to be sung in a prescribed format. Similarly, other faiths also require their scriptures to be chanted in specific manner.
By subhash, on October 9th, 2009 Sutra 1.26
स पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात्॥२६॥
sa pUrveShaam api guruH kaalenavachChedaat
Taimni
"Being unconditioned by time He is teacher even of the ancients"
A Solar system is a gigantic phenomenon in time and space. Many planets are born in it, live their life and then disappear, providing during a certain period of their existence a field for the evolution of the innumerable Jivatmas who are part of the Solar System. During all this period extending over billions of years only Isvara guides the different humanities and races which appear and then disappear since He alone survives these stupendous changes. Only He gives knowledge to those who become the Teachers and Leaders of mankind from time to time.
Isvara is the Supreme and the real Teacher, behind all the teachers who are trying to
spread the light of knowledge and Divine Wisdom in the world. Scientists and other
seekers after knowledge may vainly believe that they ‘discover’ knowledge; however, this belief is born of egoism and illusion. Isvara is the true source of human knowledge, and individuals merely become the instruments of
the Supreme Guru. All great Spiritual Teachers have been con-
sidered to be the embodiments of the Great Guru and have taught in His name and
through His power.
Aranya
The former teachers of knowledge are limited by time, but Isvara is not limited by time and is the teacher of all former teachers. He was present with his full powers at the beginning of the present creation as well as the past creations.
Discussion
While discussing the concept of Guru, it was mentioned that a guru can guide the student at three levels:
- Provide a mantra for meditation to the student
- Provide a mantra and explain the technique for meditation
- Provide the above two and also ensure that the student is committed to a regular practice.
The student, on their part, must surrender completely to the teachings of the guru. When Isvara is the guru, it is called "Isvara Pranidhana" (one of the five niyamas).
Similar to the "four noble truths" in the Buddhist tradition, in yoga also, there are these four truths:
- heya (things to be avoided) – suffering or the five kleshas (ignorance, ego, likes, dislikes, fear of death)
- heyahetu (causes of avoidable) – identification of ‘purusha’ with ‘prakriti’, or the soul with the false ego
- hana (avoidance) – understanding the separation between ‘purusha’ and ‘prakriti’
- hanopaya (means of avoidance) – the eight-fold path of yoga (yama, niyamas etc.)
By subhash, on September 21st, 2009 तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥
tatra niratishayaM sarvaj~jabIjam
Taimni
"In Him the highest limit of omniscience"
Each Solar system is a manifestation of One reality – Saguna Brahman or Ishvara in Hindu philosophy (In my opinion this Ishvara is different from the one defined by Pajanjali in YSP). Since this Ishvara is a manifestation, and all manifestation must be limited with respect to the source, this Ishvara has limits of knowledge, which is what is referred to in this sutra.
Each purusha in a given solar system is undergoing evolution and the seed of omniscience is unfolding gradually. When yoga is practiced and kaivalya is attained, an expansion of consciousness takes place. Even after kaivalya is attained, the evolution of consciousness does not come to an end.The limit of this evolution is the relative omniscience of Ishvara.
Aranya
"In Him the seed of omniscience has reached its utmost developement which cannot be exceeded"
The supersensuous knowledge (that which cannot be attained through the senses) in any being, in respect of the past, present or future, is the seed of omniscience. When this knowledge, through evolution, reaches a stage which cannot be exceeded, that person is called omniscient. Through inference we know that the potential to reach omniscience exists. However, inference can only provide general features about the omnicient. To get specifics, we need to refer to the scriptures like "agamas". Although He has no need of his own, he provides instructions for knowledge out of compassion for beings. The knowledge can save beings at the time of dissolution from the cycles of birth and death. For this compassion, His grace is necessary. Panchshikha states, "The first enlightened one, the great rishi Kapila, through compassion, assumed a created mind and instructed his disciple, Asuri, the Sankhya Philosophy." A yogin, after attaining enlightenment, can bring his mind to an arrested state for a given period. In this state the mind is free from latent impressions (samskaras). When the mind re-emerges, it is not un-controlled as is the case for normal human beings, but is under the control of the yogin. This is called a "created mind" (nirmana chitta). The yogin uses such a mind for the benefit of others.
Discussion
Based on his ideas about Occultism and Advaita Vedanta, Taimni has extrapolated the meaning and intent of the concept of Ishvara as given by Patanjali. Taimni refers to multiple Ishvaras, each controlling individual solar systems. He also states that Kaivalya is only a step in the ladder of evolution. In our understanding, according to Patanjali, kaivalya is the final state that one can reach because in that state one realizes the presence of Purusha as being distinct from the material Prakriti. Ishvara is presented as THE Special Purusha by Patanjali (see sutra 1.24) and there cannot be multiple ones.
As mentioned above, to get specific knowledge of Ishvara, we need to refer to scriptures. Usharbudh Arya (aka Sw. Veda Bharati) in his commentary has provided the following as Ishvara’s characteristics (based on Vayu Purana):
Six Complements of Ishvara
- sarvajnata (omniscience)
- tripti (satiety)
- anadi-bodha (beginning-less wisdom)
- svatantrata (sovereignty)
- nityam a-lupta-shakti (power that never diminishes)
- ananta-shakti (infinite power)
Ten Immutables of Ishvara
- jnana (knowledge)
- vairagya (dispassion)
- aishvarya (lordship)
- tapas (ascetic power)
- satya (truth)
- kshama (forgiveness)
- dhriti (fortitude)
- srishtritva (creativity)
- atma-sambodha (self-awareness)
- adhishthatritva (command over the dominion)
By subhash, on August 14th, 2009 क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
kleshakarmavipaakaashayairaparaamRuShTaH puruShavisheSha IshvaraH
Aranya
"Ishvara is a particular Purusa unaffected by affliction, deed, result of action or the latent impression thereof."
Even though afflictions (ignorance etc. as defined in Chapter 2), actions, results of action and the resulting latent impressions subsist in the mind, they get attributed to Purusha. Purusha is imagined to experience these just as in a war, victory or defeat earned by the soldiers is attributed to the commander. Isvara, the special Purusha, is eternally liberated and unaffected by any of the factors mentioned above. Individual Purusha may achieve liberation from the three-fold bondage, but Isvara has no bondage and thus no need for liberation. Is there a proof for this perpetual supremacy of Isvara? Vyasa says, scriptures are the proof. The pre-eminence of Isvara is never equalled or excelled. Rishis like Kapila who were the original teachers of the religion of salvation received their knowledge from Isvara (as mentioned in the Upanishads). This perpetual cause/effect cycle – from Ishvara came the shastras and from shastras the knowledge of Ishvara – goes on eternally.
Isvara is different from both Purusah and Pradhana (unmanifest Prakriti). Yogins desirous of spiritual attainment concentrate only on the godly attributes of Isvara – omniscience and omnipotence and practice special devotion to Isvara.
The three forms of bondage are Prakritika (for those who remain merged in elemental principles – prakritilayas), Vaikarika (for the body-less discarnates who cannot reach the constituent principles) and Dakshina (for those who receive sacrificial gifts because of their attachment to objects of enjoyment).
Taimni
"Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions."
In this Sutra Patanjali has given us two ideas with regard to Isvara. The first is that He is a Purusa, like the other Purusas. The second is that He is not bound by Klesa, Karma, etc. like the other Purusas who are still involved in the cycle of evolution. As is pointed out later (IV-30) the Purusa becomes free from Klesa and Karma on attaining Kaivalya. In what respects then does Isvara differ from these liberated Purusas? To explain the difference, Taimni brings in the concept of Occult Science. According to this science, after the attainment of Kaivalya the evolutionary process does not come to an end but passes through many stages and culminates in the Purusa becomeing the presiding Deity of a Solar system. Isvara is the Supreme Ruler of a Solar system,.the Reality whom we generally refer to as God.
The idea of Isvara must be looked upon as being an integral part of a larger volume of Eastern philosophy which is based on the direct experience of an unbroken line of yogis and of which Samkhya shows merely one facet. The ideas in Yoga-Sutras should be studied against the background of this total Eastern philosophy.
Discussion
Kishor made an observation that as per Indian philosophy, spirituality is at an experiential level, implying that Western philosohpy is more at an intellectual level. Kailasam countered it by saying that in his opinion, even Western philosophy and also Islam do emphasize the experienctial nature of spirituality.[Maybe that is one reason why Indian philosophy is termed ‘darshanam’ – to "see" it for yourself as an experience!].
Prema pointed out that she was reading a book by Taimni titled, "Man, God and the Universe" which tries to integrate the concepts of science, religion and philosophy. Also mentioned was a book by Barbara Bradley Hagerty, the religious correspondent for NPR, titled, "Fingerprints of God". The following is an extract from one of the websites,
"Hagerty concluded that science cannot prove God — but science is consistent with God. She sees a nascent "paradigm shift" among scientists toward increasing acceptance of something beyond the five senses."Many scientists suspect that the days are numbered for a purely materialistic paradigm," she writes in Fingerprints . They believe that the evidence challenging the matter-only model is building, bolstered by research on meditation, the mechanisms for prayer, and more radical studies on the neurology of near-death experiences."
Drshta suggested a paradigm whereby we view ourselves as negative numbers, and the state of "kaivalyam" as zero. God and higher powers may be viewed as positive numbers. Our initial goal is to reach the level of zero (kaivalyam). Once we get there, we will have a clear vision to decide future actions.
We talked about the concept of God in different philosophies including Samkhya, yoga and Vedanta. As mentioned above, there is not much description of Ishvara in Samkhya. Patanjali has added surrender to God as one of the means of attaining samadhi. However, in yoga Ishvara remains an entity which is separate from both Purusha and Prakriti. In Vedanta, Ishvara is a manifestation of the supreme Brahman and is realized through ‘maya’ (the cosmic illusory force responsible for all creation).
Ishvara Pranidhana is a form of ‘bhakti’ (devotion) toward Ishvara wherein one surrenders to God unconditionally. We talked about bhakti a little more and understood it to mean total devotion/dedication to whatever ideal, principle etc that one believes in – not necessarily related to a manifestation of God or an ‘ishta-devata’ (a chosen deity). For example, my faith in Patanjali and the yoga sutras in helping me transform and guide my life would be considered a form of ‘bhakti’.
Kailasam, in a subsequent email, sent the following related to God:
"I have attempted a free translation of the paragraph I read and loosely translated during our discussion last week. This paragraph was a description of an ontological proof for the truth of existence of God. It is taken from a chapter on Yoga philosophy in a book on Indian Philosophy by K. Lakshmanan, published by Palaniappa Brothers in 1960.
The way in which the Yoga folks attempt to prove the existence of such a God (the chapter describes what "such" is) is important. Those who know adopt a variety of reasons to prove the existence of God. Among those, one of the best types of reasoning adopted by the philosophers of the West is the same one adopted by the Yoga folks. The reasoning is NOT that the created Universe requires a creator or that the people who suffer because of a lack of "true’ knowledge need a God of Grace for them to reach salvation. The logic flows as follows: All "things" (living and non-living, material and immaterial) are imperfect (tainted, blemished, limited, defective, etc.). <Even the experience of perfect worldly happiness is tainted by fears such as how long will it last, what will follow, and what will take it away, etc. – my sentence> The concept of imperfection has relevance only in the context of the idea of perfection, in the sense, imperfection is different from perfection. The existence of imperfect things necessarily connote the existence of a "perfect thing". If the perfect thing were to be only in our imagination and not real, then "not being real" would constitute a blemish and thus would be an internal contradiction. Hence God of perfect nature in every aspect exists! The proof can also be extended to show that there can be only One. If there were two or more and if they were identical then there is no need to treat them separately. If they were different, then the difference would be a blemish. < The last three sentences are mine.> "
By subhash, on July 28th, 2009 Sutra 1.21
तीव्रसंवेगानामासन्नः॥२१॥
tIvrasaMvegaanaam aasannaH
Taimni
"It (samadhi) is nearest to those whose desire (for samadhi) is intensely strong"
A great intensity of desire polarizes all the mental faculties and powers and thus helps very greatly the realization of one’s aims. As opposed to the objectives connected with the external world, the objective of Yoga involves changes that are all within the consciousness of the Yogi himself, and the obstacles are more or less of a subjective nature and confined within his own vehicles. Earnestness involves ‘letting go’ of our hold on the attractions and pursuits of the worldly life and in such a process progress can be extremely rapid. This intense desire to find one’s Self has more the quality of indomitable will, that intense concentration of purpose before which all obstacles and difficulties gradually melt
away.
Aranya
"Yogins with intense ardor achieve concentration and the result thereof, quickly"
The word "samvega" used in the sutra means not only detachment, but also aptitude combined with a feeling of reverence in devotional practice and the resultant ardor to hasten forward. When the devotees who are full of enthusiasm and energy engage in pursuit of liberation with intensity acquire momentum quickly.
Sutra 1.22
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः॥२२॥
mRudumadhyaadhimaatRutvaat tatopi visheShaH
Taimni
"A further differentiation arises by reason of the mild, medium and intense nature of means employed."
The other factor which determines the rate of the Yogi’s progress is the means he adopts in the pursuit of his aim. Ashtanga Yoga of Patanjali establishes the general method which has to be followed in gaining Self-realization. The techniques given are sufficiently elastic to allow the aspirant to adapt them to his personal needs, temperament and convenience.The rate of progress will, however, depend upon the nature (intensity) of the means employed. If we want to be transported to a spot at a distance, however keen we may be to reach it, our progress will depend upon whether we use a bullock-cart, an automobile or an airplane. Some systems, like Bhakti yoga, do not require a specific technique, only a deep sense of unconditional devotion to a supreme reality. Like in some of the other Indian scriptures, the means used can be applied in a mild, moderate or intense fashion. It is clear to see that progress will be fastest if intense means are employed.
Aranya
"On account of the methods being slow, medium and speedy, even among those Yogins who have intense ardour, there are differences."
The speed at which samadhi can be attanied will be determined by the nature of the means – mild, medium or intense. Shraddha (faith) is recognized as the quickest means to samadhi. In case of intense energy, the sadhaka gives up all other pursuits excpet achievement of self-realization.
Sutra 1.23
ईश्वरप्रणिधानाद्वा॥२३॥
IshvarapraNidhaanaat vaa
Taimni
"Or by self-surrender to God"
One can also attain samadhi by surrendering oneself to the will of Ishvara and merging all desires with the Divine Will. A mention is made of the controversy among some scholars related to Ishvara. Yoga system is based on the philosophy of Samkhya. Howerver, in Samkhya there is no description of Ishvara. In yoga, patanjali has given surrender to God as one of the means of attaining samadhi.
Aranya
"From special devotion to Ishvara also (concentration becomes imminent)."
When the devotee surrenders completely to God, through the grace of God, the devotee can attain samadhi quickly.Surrender to God involves a feeling, "I am doing everthing as an agent of God" and also, "I offer the fruits of my action, whether happiness or misery, back to God". This frame of mind banishes all egotistic feelings and brings about a perpetual faith in God.
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