YSP Study Group – Sutras 2.44 and 2.45

Sutra 2.44

स्वाध्यायादिष्टदेवतासंप्रयोगः॥४४॥

svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥

svaadhyaayaat = from study of scriptures; iShTa = desired, prefeered; devataa = with the deity; saMprayogaH = connection

Sw. Satchidananda

"By study of spiritual books comes communion with one’s chosen deity."

Svadhyaya is the study of scriptures and also practicing our individual sadhana (spiritual pursuit) that we have been initiated into. Through this practice we can get a "darshan" or a vision of our own deity of choice. Every mantra that we chant is usually identified with a deity and through intense sadhana, the deity may appear in human form or in the form of light or a sound.

Bryant

"From study [of scripture], a connection with one’s deity of choice is established."

Svadhyaya literally means self-study but also refers to study of sacred texts. In Vedic times, it involved recitation of vedic hymns until memorized. Now, the term refers to both study of sacred texts and recitation of sacred sounds, like OM. The japa of the mantra should be done not just mechanically but keeping its meaning and significance in mind. The deity will appear when the mantra is chanted with total devotion and ardor.

The word "ishta" means desired or preferred and "devata" means a deity. Ishta Devata thus refers to one’s deity of choice. Can any of the minor gods mentioned in the vedas be the ishta devata according to Patanjali? Not likely, since in sutra 1.15 he talks about vairagya (detachment) where we are not supposed to be attached to attainment of even heaven etc., as mentioned in the vedas. Given the objectives of yoga, Patanjali is most likely referring to forms of Ishvara as the chosen deity.

When Vyasa talks about chanting OM as part of Svadhyaya, and OM has been referred to as the representative sound for Ishvara (sutra 1.27), it is apparent that Patanajli is referring to Ishvara and its manifest forms as ishta devatas. Some of the more commonly recited mantras in this category are Om namo Shivaya (Shaivite), Om namo Narayanaya (Vaishnavite), Om namo bhagavate Vasudevaya (Krishna), or Hare Krishna, Hare Krishna etc.

Is anything known about Patanjali’s own ishta-devata? One can only make an intelligent guess based on what little we know about Patanjali. Most of the traditional schools of thought at the time, like Nyaya, Vaisheshika, Vedanta etc. were either followers of Shiva or of Vishnu. Given that Patanjali is himself considered to be a reincarnation of Lord Vishnu’s carrier, the serpent Sesha, it is quite likely that he was also a Vaishnavite.

As we know, Svadhyaya has been mentioned twice in the sutras, first in sutra 2.1 as part of Kriya Yoga and later on as one of the five niyamas. Since the practice of Svadhyaya brings one face to face with their deity of choice, it appears that the practicing yogi is expected to have an ishta-devata.

Sutra 2.45

समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥

samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥

samaadhi = ultimate meditative state; siddhih = perfection; Ishvara = the Lord, God; praNidhaanaat = from submission, total surrender

Sw. Satchidananda

"By total surrender to God, samadhi is attained."

Since the whole humanity is an expression of Ishvara, Ishvara-pranidhana implies offering everything to the Lord and to the humanity. We need to turn everything that we do into the form of worship with the right attitude.

When we surrender to God, we essentially become free of material possessions and thus free of any worries. This leads us to an attitude of detachment which is a requirement for the state of Samadhi. Samadhi means tranquility of mind which is achieved when we dedicate everything to God and are free of attachments. In the Bhagavad Gita there is a verse which says "by renouncing the fruits of actions, one attains peace of mind" (shloka 12.12). In the Gita the concept of Ishvara pranidhana has been reiterated by Lord Krishna several times.

Bryant

"From submission to God comes the perfectionn of samadhi."

Of all the attainments mentioned in the sutras which result from practicing the various yamas and niyamas, it is only through the practice of Ishvara-pranidhana that samadhi, the goal of yoga, can be attained. As we recall, in sutra 2.1, Ishvara-pranidhana is mentioned as a part of Kriya Yoga, and now again it is mentioned as one of the five niyamas. Even though in chapter 1 on Samadhi Pada, Ishvara-pranidhana was mentioned as one of the options to attain peace of mind. However, in chapter 2, Patanjali seems to make it more of a requirement if we want to follow the eight limbs of yoga.

If Ishvara-pranidhana can get us to the state of samadhi, does it mean that all the other limbs of yoga are redundant? Not at all, say all the commentators since full, undistracted meditation requires the practice of all eight limbs of yoga. When we practice all the limbs, samadhi is attained by the grace of Ishvara. As we know the ultimate goal of yoga is realization of purusha (individual soul). Having realized that goal, Pajanjali does not inform us what the relationship between the liberated purusha and the special purusha (Ishvara) is in the liberated state.

In the Bhagavad Gita, Arjuna asks Krishna as to which of two paths is superior – the path of knowledge based on the imperishable, unmanifest or the path of devotion (shloka 12.1). Krishna states that even though one can attain liberation using the former path, but that path is difficult to follow. He adds the one following the path of devotion is the best among the yogis.

Even though Patanjali’s main focus is calming the mind and realization of purusha, he has given ample evidence of the use of bhakti (devotion) as a means to that attainment. Popular Hinduism all across India is essentially an expression of Ishvara-pranidhana as expressed by various bhakti traditions derived from Shiva, Vishnu or Devi.

Discussion

(Commentary by Kailasam)

YSP II-44 Self study endears one to one’s guardian angel.

All the commentators have portrayed this and the next sutra as Patanjali’s acknowledgement of the path of devotion ( bakthi) to the recognition of and identification with the beginning. The interpretation indicates devotion to an entity external to the human in quest of spirituality. I respect this but do not subscribe to this interpretation. I shall describe, as briefly as I can, my interpretation of this sutra along with that of the next which states:

YSP II-45 Surrender to Ishvara leads to experiencing the Being.

A knowledge of the history of thought is important even if we did not know the exact dates. A transition from the belief that gods and goddesses spoke from inside the head to a conviction that EVERYTHING was happening inside the head without outside prompt occurred toward the end of the Vedic period. In about the beginning of Upanishadic thought in India, Kapilacharya and his kind thought about the three kinds of pain and came to the conclusion that an understanding of what experience is and how a human experienced the experience were important in approaching this problem. A wealth of information in the form of observations of selves and others was available to them and intense meditation on that gave them answers which they succinctly recorded in the language of their days. They have given us a clear description of the cognitive life of a human in the context of the human in a state integral to the Universe. The grand totality, from the individual’s point of view, is a) the phenomenal universe unique to the individual, b) the mechanism of assimilation of that universe, and c) the subject for whom the universe is objectified. All the knowing is by perception, from memory and manipulation thereof, and by pure rational thought/logic. The representational overlord of all knowing by an individual is Ishvara whose forward look creates the universe for the individual moment by moment and whose rearward acknowledgement is to the SUBJECT. The subject can not be the object of knowing. Ishvara is the primordial guru.

< This is about as brief a statement as I can possibly make of the elaborate stories and discussions in all the primary Upanishads. Mandukya Upanishad succinctly captures the totality with the help of mnemonic and metaphoric devices. All errors are mine.>

Svadhyayam is the exercise of the self, by the self, and for the self as in exercises at the end of chapters in technical textbooks. Aspects of the phenomenal universe as apprehended are exercised through the model of the cognitive process. The three fundamental questions are 1) how do I happen to be aware of this now?, 2) why does it appear to me in this way instead of another way?, and 3) what about me that latches on to this particular manifestation?

Ishtadevata is the real or assumed guru, guide, advisor, supporter, etc, The phenomenal universe is surrendered to Ishvara who will present the impression of the undifferentiated SUBJECT to a clear mind. When one experiences who the subject is one is distanced from the body which feels pain and suffering.

The next six steps of the Ashtanga Yoga are toward absorbing and personalizing this knowledge. I am not an artist. I have tried to represent my understanding imperfectly in the attached sketch.