Yoga Sutras 2.18

2.18:Prakasa kriya sthiti silam bhuta indriya atmakam bhoga apavarga artham drisyam, The seen is of the nature of the gunas: illumination, activity, and inertia. It consists of the elements and sense organs, whose purpose is to povide both experiences and liberation to the Purusha.

Previously in sutra 2.17 we are told that our avoidable pain is caused by the projection of the Seer onto the Seen. Now Patanjali explains the nature of the Seen and what its purpose is. Why this whole divine comedy of God playing hide and seek with himself? First of all the Seen is prakriti and of the nature of the three gunas, sattva (illumination), rajas (activity) and tamas (inertia). The scope of the Seen includes everything from consciousness of the mind and the sense organs to the physical elements-the objective world. But more importantly the purpose of Prakriti is for the experiences and the liberation of the Self. This brings up some classical philosophical questions that are difficult to answer but here Patanjali gives us a positive view of this divine comedy. Is the state of the Self after contact with Prakriti, identifying with Prakriti, suffering and then from these experiences achieving liberation different from the original state of the Self? Taimini in his commentary says, "The mighty adepts of Yoga who emerge as Jivanmuktas (liberated souls) from the evolutionary cycle do not merge into God and become indistingishable from Him by losing their identity for ever. They become free from the domination of the Gunas and illusion of Prakriti and yet retain all the knowledge and powers which they have acquired though evolution." So Patanjali tells us that this wonderful and misterious universe has purpose-the perfection and liberation of individual.

Yoga Sutras, 2.16 and 2.17

2.16:Heyam duhkham anagatam, Pain that has not yet come is avoidable.

As Patanjali says in the previous sutra, for the spiritual aspirant, finding fulfillment in the external leads to pain. Here we have the hope that pain that has not yet come (because indeed it will if we don't wake up spiritually) is avoidable. This is very similar indeed to Buddha's third noble truth. (3. The cessation of pain is attainable.)

2.17:Drashtri drisyayoh samyogah heya hetuh, The cause of the avoidable pain is the union of the Seer (Purusha) with the Seen (Prakriti).

This can be a bit confusing because isn't what we're seeking union (yoga)? Samyoga-literally true union-is explaining a misidentification of the divine spark (purusha) with creation (prakriti). Remember back to the very beginning of the yoga sutras in sutra 1.2 Patanjali tells us yoga is the quieting of the mind and in 1.3 he continues, then the Seer abides in its own nature, because 1.4: At other times the Seer appears to assume the forms of the vrittis (thoughts, fluctuations of the mind).
In my discussion of this last sutra I told the metaphor of the movie theater. If when watching a movie we lose our awareness that we are separate from the movie then we identify with the drama of the actors and suffer when they suffer and rejoice when they rejoice. When we remember our autonomy from the screen we are released from the suffering of the movie. Likewise with an unquieted mind we lose awareness of the Seer as separate from the Seen, which leads to suffering. This sutra is telling us in another way that avidya (spiritual ignorance) is the main cause of suffering (see sutra 2.4). In the next few sutras Patanjali explains why this whole drama takes place-being born as a human and having loss of memory of our true nature.

Yoga Sutras 2.15

2.15:Parinama tapa samskara duhkhair guna vritti virodha cha duhkham eva sarvam vivekinah, To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the conflict among the activities of the gunas, which control the mind.

At first view this sutra may seem to paint a depressing picture of life as we know it. Carrera in his commentary points out the similarity of this sutra to the first two of Buddha's Four Noble Truths (1. Life is suffering 2. Suffering is caused by attachment 3. The cessation of suffering is attainable 4. Following the eight-fold path is the way to eliminate suffering). The next sutra is similar to the third noble truth and sutras 2.26 and 2.28 are similar to the fourth noble truth.

Let's take a look at the three ways in which life is suffering:

"Anxiety and fear over losing what is gained"-this is another way of looking at the fact that external things don't give lasting happiness. When we gain something of value to us, Patanjali points out that this leads to anxiety and fear over losing this valuable item or thing. Whether we will lose it is not the question only how and when. This leads back to the idea of nonattachment (vairagya) which was discussed in l.15 and 1.16. When our happiness is attached to an item or thing then it is very tenuous. Nonattachment is the outcome of self mastery (sutra 1.15). If our peace of mind is cultivated in a yogic practice or other spiritual practice then losing something will not be our undoing. This idea that things cause pain is misunderstood and can justify a life of poverty, or a lack of emphasis on "progress" as has been India's history. On the other hand if we are working on filling ourselves up on the inside, i.e. a spiritual practice,then a comfortable house and good food etc. could be helpful in our quest to become Self Realized. If there are unhealthy relationships with our things, i.e. too much emphasis on the external, then they are probably more of a hindrance to inner happiness.

"the resulting impressions left in the mind to create renewed cravings"-impressions or samskaras in sanskrit are memories left behind of experiences. This is a patterning of the mind to what has been done before. Acting out of spiritual ignorance one tries to fill the void in any number of ways and each time this is done there is a samskara left behind making it more likely to repeat this pattern in the future. The same applies to avoidance of pain (see sutras 2.7 and 2.8-the third and fourth klesas). Once again neither Patanjali nor Buddha are saying that it has to end like this.

"the conflict among the activities of the gunas, which control the mind." Here I believe Patanjali is mainly talking about change. The gunas, sattva (the quality of purity and balance), rajas (the quality of activity and restlessness) and tamas (the quality of inertia and dullness) are the yin and yang of yoga. They are terms for describing the changing and opposite values of prakriti (nature, creation). One can't be completely separated from the others and at any given time there is a preponderance of one of the three. The mind is still considered part of the manifest and changing universe and therefore is subject to constant change. Therefore we are advised to quiet the mind and let the unchanging nature of the Purusha or inner Self shine through.

Yoga Sutras 2.13 and 2.14

2.13:Sati mule tad vipakah jati ayuh bhogah, With the existence of the root, there will also be fruits: the births of different species of life, their life spans, and experiences.

"With the existence of the root" refers to the connection between karma and the klesas (afflictions of which spiritual ignorance or avidya is primary). As long as an individual soul operates from a level of spiritual ignorance then it is subject to the laws of karma which determine the birth, life span and experiences. As I explained in the previous sutra (see 2.12) there are three types of karma. Sanchit is the storehouse of all past actions including present and past lives, pralabdha is the karma that is put into play from sanchit in the current incarnation. These are out of the control of the individual's free will and are what is referred to in sutra 2.13. Kriyaman or the karma that is being accrued at the present moment is that which can be influenced by free will though as determinists will argue this is influenced strongly by our station in life and past conditioning. This is one of the realizations of a meditating yogi/yogini, we are not totally free to act the way we really want since our actions are so influenced by the klesas. This is why Patanjali recommends the yogic life style which culminates in kaivalya or liberation.

2.14: Te hlada paritapa palah punya apunya hetutvat, The karmas bear fruits of pleasure and pain caused by merit and demerit.

This is the law of cause and effect that most people associate with karma. As we sow so shall we reap. If we ad to this the concept of reincarnation then we have a broader base on which to draw. Most people don't remember past lives. Edgar Cayce said the reason we don't have easy access to past life experiences is similar to the diver with the old system of oxygen support-a suit with a hose that is feeding air to the diver-this diver doesn't have awareness of what goes on above since it would only impede his performance down below. We need all the focus we can muster to function as well as we can in our current circumstances. He also says that we have enough trouble dealing with the guilt from the present life let alone the guilt we would have if we recalled all the actions of many previous lives. This sutra helps explain the reason for such diverse conditions that we are born into. Though the ultimate goal isn't just to have pleasurable circumstances to live in but to learn from our mistakes and ultimately merge with God.

There are several reasons we are told not to judge others (Matthew 7.1). First since we are judging from our current state of consciousness which is like looking through colored lenses-the color of which is based on our experiences and realizations-in other words we are judging ourselves when judging others. Another is that since we are only living out a small portion of our karma in this present life (pralabdha karma) we can't judge one's past demerit or merit based on one's current circumstances. For example a person such as a street person who seemingly has difficult life circumstances might be an evolved soul that has chosen to work out his/her last bit of karma before enlightenment, while an influential person such as a surgeon with comfortable circumstances might be a relatively unenlightened being that has chosen a small amount of karma to work out in his/her current incarnation.

Finally this law of cause and effect is similar to Newtonian physics which explains most circumstances. Just like Einsteinian physics accounts for matter as it approaches the speed of light, immersion of the individual into samadhi (higher states of awareness) accounts for a yogi/yogini removing the root of further suffering by removing spiritual ignorance and circumventing this normal cause and effect continuum.

Yoga Sutras 2.12

2.12:Klesa mulah karmasayah drishta adrishta janma vedaniyah, The womb of karmas has its roots in these obstacles and the karmas bring experiences in the seen or in the unseen births.

Patanjali discusses the concept of karma for the first time and in typical fashion uses a bare minimum of words to describe this concept in this and the following two sutras. This sutra brings up storage of karma, the root of karma (the klesas), and the outcome of karma in the present or future births (reincarnation).

Karma is the law of cause and effect. From the bible, Galatians 6.7:"Do not be deceived. God cannot be ignored. A man reaps what he sows." The record or karmasayah (literally bed of karmas) is kept in the causal body. This is not that unlike the brain that records any and every thought, sensory input or deed. A very important concept is that the klesas are the root of these karmas. So just as ignorance of one's true nature is the root of suffering, it is also the root of the process of action-cause and effect. These in turn determine our experiences in the seen (present) and unseen (future) lives. To summarize the yogic idea of karma and reincarnation: the individual soul (jiva) is covered by five sheaths (koshas) or three bodies. They are annamaya kosha (food sheath) which is the physical body, pranamaya kosha (energy sheath), manomaya kosha (lower mental sheath)and the vijnanamaya kosha (intellectual sheath) which together form the astral body and the anandamaya kosha (bliss sheath) which forms the causal body. All actions, thoughts and desires are recorded on the causal body. When someone dies they shed the physical body but retain the astral and causal bodies. Depending on the merit of their past life and other karmas prior they will eventually take another incarnation to evolve towards unity with God. There are three types of karma according to yogic thought, and these are frequently described with the metaphor of an archer. Sanchit karma is the stored karma from all past lifetimes which is the equivalent of the quiver of arrows that an archer has on his/her back. Pralabdha karma is fate or destiny, that portion of the sanchit karma that constitutes a person's present lifetime that can't be changed such as the natal country, family, and gender. This is the equivalent of the arrow already in flight (from the archer). Finally there is kriyaman karma which is the karma being accrued at the present moment. With free will one can choose any type of action. This is represented in the archer metaphor by the arrow in the drawn bow that is about to be shot. The way out of this cycle of birth and death is either by living out naturally all one's desires and karmas until one learns that only righteous deeds, thoughts and desires are conducive to lasting happiness (which can take possibly millions of births) or by doing some practice whereby one dispels the ignorance and renders one's karma powerless. This is the yogic path to liberation. As we have studied prior the path can be devotional (Bhakti Yoga), through good actions (Karma Yoga), knowledge (Jnana Yoga), or through the eight fold path of Patanjali (Raja Yoga).

Yoga Sutras 2.10 &2.11

2.10:Te pratiprasava heyah sukshman, In their subtle form, these obstacles can be destroyed by resolving them back into their original cause.

In sutra 2.4 we learned that the klesas (afflictions or obstacles) that have been the topic of discussion since the beginning of the second chapter, exist either in active or subtle forms. In sutra 2.10 Patanjali gives the technique for destroying the subtle form of the klesas. The five klesas as we have already discussed are sequential. Avidya (ignorance of our true nature) is the foundation and primary cause of the other klesas. Therefore "resolving them back to their original cause" refers to eradicating the primary klesa, avidya. Kaivalya (liberation or self-realization) is the goal of yoga and therefore the path of yoga is the means. When the yogi/yogini begins the practice of yoga there is the process of deactivation of the klesas. The klesas become less and less active until they reach the subtle form. Even in the subtle form they can be triggered back to the active state. This accounts for the many cases of fallen yogis-where they relapse into actions based on ignorance. The final removal of ignorance involves stabilizing the consciousness in the higher states of samadhi (see sutras 4.27-4.32). The metaphor of a seed being able to germinate is frequently used to describe this process of removing the klesas. A seed that is roasted looks like a raw seed but can't germinate anymore. Once the consciousness is stabilized in samadhi then the klesas will no longer return to the active state.

2.11:Dhyana heyas tad vrittayah, In the active state, they can be destroyed by meditation.

The prior sutra is for the already meditating yogi. This sutra is for the yogi that is embarking on the path to liberation. The inward directing of awareness is meditation. Giving the mind something to focus on and returning to that focus once it is lost. This is the technique for moving away from a life of suffering.

Patanjali seems to repeat this theme throughout the entire book. The first chapter was about achieving samadhi, which is attained through meditation. The second chapter starts with the definition of kriya yoga and that this yoga minimizes the klesas and helps attain samadhi. After defining the klesas in detail he returns to the concept of liberation. Next he introduces the concept of karma. Stayed tuned for this exciting discussion!

Yoga Sutras 2.9

2.9:Svarasa vahi vidusopi tatha rudha abinivesah, Clinging to life, flowing by its own potency (due to past experience), exists even in the wise.

This is the fifth and last klesa (affliction). As has been discussed the klesas are progressive. The first one, ignorance (of our own nature as purusha or pure consciousness) is the primary affliction and leads to a sense of isolation or separation called ego which in turn promotes seeking fulfillment through the senses and becoming attached to those fleeting pleasures (raga), and aversion to any type of external discomfort (dvesa) which in turn leads to a clinging of life (abinivesah). There are several points to cover in this sutra and as usual a couple of different interpretations.

To continue to live is a function of all organisms, from the flower that leans toward the sun, to the fear that any animal has of falling, to the ability to repair damage and grow. Patanjali refers more to the attachment to the process of being alive. We all know individuals whose lives are one long drawn-out misery yet their attachment to life is as great as ever. According to Patanjali this is due to the other four klesas being totally active leading to the desire for life even in the absence of favorable external circumstances.

'Even in the wise' refers to the limit of intellectual knowledge. Knowing better doesn't equate to doing or being better. A learned scholar might know all the intricacies of the scriptures but unless he/she is experiencing directly the knowledge of the Self, liberation or Kaivalya, then they would be just as clingy to life as anybody else.

Svarasa vahi translates to 'flowing by its own potency'. Satchidananda interprets this to be connected to past life experience. The soul having memory of losing its physical connection before is more inclined to clinging to this life. The other interpretation is that the flowing is a result of outward movement from avidya progressively to the other klesas ending in attachment to life.

Yoga Sutras 2.8

2.8: Duhkha anusayi dveshah, Aversion is that which follows identification with painful experiences.

This principle is not usually addressed in western philosophy or if it is it is mentioned in the context that doing what is right is not always the easiest thing to do. Aversion and the previous klesa, attraction, cannot really be separated. First of all I must return to the first klesa ignorance which is the root of the other four. Ignorance of the true nature of the Self (bliss) gives birth to egoism, attachment and aversion. Without the experience of inner joy there is a search outwardly for fullness which includes avoiding pain. Aversion just like attachment is falsely attaching too much credit to the outer experience but when that's all we've got to draw from it's easy to fall prey to this pattern. In the previous blog I discussed how seeking pleasure through the outer without fullfillment from inside leaves us feeling empty. Likewise avoiding any kind of painful experience doesn't stop suffering but if anything increases it. Attachment and aversion are opposite sides to the same coin and the mechanics of how they work are virtually the same. For example having an overly strong aversion is similar to having an overly strong attachment to something that we associate as pleasurable. For example hating something or someone is just like being obsessed with something or someone. According to sutra 1.16 supreme nonattachment is due to realization of the Purusha (inner Self). The way to get out of the pattern of clinging to joy and avoiding painful outer experiences is to dispel the ignorance that is the first klesa. As we will see in sutra 2.27 this process comes in stages. When talking about the klesas intellectually it makes it all sound so black and white. When we start the practice of yoga there is an awakening to this process of suffering. We are starting to get glimpses of that ananda (bliss) that fills us up like nothing from the outside. The attachments and aversions start to become less and less. In yogic terminology we raise our level of attachment from tamas to rajas and ultimately sattva (the three gunas, dullness, activity and lightness) until we are able to function from a level of complete unity with the Self.

Yoga Sutras 2.6, 2.7

2.6:Drig darsana sakyor ekamata iva asmita, Egoism is the identification, as it were, of the power of the Seer (Purusha) with that of the instrument of seeing (body-mind).

Patanjali continues his definitions of the klesas. In my blog on sutras 2.2 and 2.3 I already touched on this subject. I believe that the concept of ego is a misunderstood concept. It is generally assumed that it is not good to have an ego or especially a big one. In western psychology to have an intact ego structure is a definition of sanity and conversely to not have an intact ego structure would mean insanity. In Yoga asmita, egoism or i-am-ness, or as I have used earlier, the sense of being separate, is the first outcome of ignorance. Ignorance, the lack of experiencing oneself as God, is the condition we have inherited as human beings, says Sri Patanjali. Therefore the removal of asmita involves realizing one's true nature as God. How to do this has been discussed throughout the yoga sutras already but will be broken down step by step as we explore this chapter on practice.

2.7: Sukha anusayi ragah, Attachment is that which follows identification with pleasurable experiences.

This sutra is confusing to some and I have heard interpretations saying that Patanjali is advocating denial of any type of pleasurable experience. Raga, which can be translated as attachment, attraction, desire or liking is the outcome of missing the inner fullfillment that comes with union with God or Pursha. This is why Patanjali says that the first klesa ignorance, is the cause of the other four klesas. Without this higher form of joy the human in his/her state of separation consciousness (egoism), clings to whatever joy that comes by. The more the unfullfilled person gets some pleasure out of the senses the more attached and therefore unhappy the person (when one doesn't have whatever pleasure that is) is. You can see how one could just say ice cream is bad because it makes you unhappy when you don't have it therefore one should never have ice cream. This approach works with some of the very destructive addictions such as heroine or alcohol but the real item needed is a little bit of bliss from inside. In one of my favorite passages from the Bible, Christ is talking at a well to a Samaritan woman, "...whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; (see John 4:7-14 for complete story) It is this inner spiritual joy that I believe he is talking about.
Without complete unity with Purusha one can't be completely balanced with pleasure. This is why later in the second limb of the eight limb path Patanjali tells us to be continent-to practice moderation.

Yoga Sutras 2.5

2.5:Anitya asuchiduhkha anatmasu nitya suchi sukha atma khyatir avidya, Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as the Self.

I have already touched upon the concept of ignorance in sutras 2.3 and 2.4. This is such an important concept in Patanjali's Yoga Sutras that I will spend a bit more time here. The Yoga Sutras could be summarized into one basic concept: the purpose of the practice of yoga is kaivalya (liberation) from ignorance-the mis-identification of the eternal, pure,and blissful Self with the impermanent, impure, painful self. This sutra (2.5) is stating that ignorance is not an intellectual lack of understanding as Taimni puts in his commentary, "It is quite obvious that the word Avidya is not used in its ordinary sense of ignorance or lack of knowledge, but in its highest philosophical sense. Avidya has nothing to do with the knowledge which we acquire through the intellect and which refers to the things concerning the phenomenal worlds. A man may be a great scholar, a walking encyclopedia as we say, and yet may be so completely immersed in the illusions created by the mind that he may stand much below a simple-minded Sahdaka who is partially aware of he great illusions of the intellect and the life in these phenomenal worlds. The avidya of the latter is much less than that of the former in spite of the tremendous difference in knowledge pertaining to the intellect." In this sutra Patanjali uses qualities of the Self and their opposites as a means of describing ignorance. The Self (Purusha or Atma) can't be completely described with any number of words but Patanjali chooses these four to describe it here.

In the Yoga Sutras (Y.S.) Patanjali makes a division between spirit and matter, Purusha and Prakriti, the unmanifest and the manifest, the seer and the seen. When the seer falsely identifies with the seen, there is suffering, ignorance. With the practice of yoga the yogi slowly grounds the awareness back into purusha. This doesn't mean that what we know to be matter doesn't exist, nor that the yogi ceases to function in the world. There is all the same stuff going on in the yogi's life plus an added dimension of expansive awareness that is very full and peaceful. With this extra dimension of awareness the yogi becomes less stressed out and less overwhelmed by the smaller stuff since it pales in comparison to the experience of bliss that comes with this higher consciousness.

Sutra 2.4

2.4:Avidya kshetram uttaresham prasupta tanu vichchinna udaranam, Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted, or sustained.

Patanjali makes two important points here, (1)of the five klesas (afflictions) mentioned in the previous sutra ignorance is the field or breeding ground for the other four klesas and (2)the klesas can be in four different stages of manifestation-dormant, feeble, intercepted, or sustained.

Patanjali further defines ignorance in the next sutra but since it is such an important point I will visit this concept again (see also previous sutra). Ignorance is not lack of intellectual knowledge. It is the lack of the experience of Self or God. Without having this direct experience it becomes an intellectual discussion-conceptual in nature. If you can visualize the experience that one would have in unity, that everything is connected and part of you, then you can see how this would nullify the other klesas. If you experienced yourself as one with God then the second klesa, egoism would not come into existence. Egoism is a feeling of separation-we are not bad if we have this feeling-ego is frequently associated with being bad or selfish-in this context it is simply a state (of consciousness) of separation. Clinging to pleasure and avoiding pain are also symptoms of a lack of this unity. In unity there is a fullness, the only lasting type of fullness that is to be had. In separation there is a drive for fullness outside of ourselves and an aversion to anything unpleasant. These two klesas are a bit counter intuitive since at surface level you might say to yourself, "who isn't going to seek pleasure and avoid pain?". It is more than a superficial clinging or avoidance of pleasure or pain. It is a relationship with the external that when in unity has no grip on the person. When fulfilled there is no striving for ephemeral pleasure or strong reaction to potential pain since these swings aren't going to overwhelm the person in unity. It is similar to the concept of non attachment that we discussed in the previous chapter (1.15 and 1.16). This does not mean that there wouldn't be enjoyment with things and stuff or pain with loss or sickness but a healthy relationship with pain and pleasure. The fifth and final klesa is clinging to life. It is usually expressed in our society as fear of death. It is a natural outcome of a feeling of separation. In a state of unity or Knowledge, this klesa also becomes a non issue. Therefore ignorance, or lack of the experience of unity, is the root cause of the other klesas.

The other point made in this sutra is that the klesas can be found in four degrees of manifestation. Prasupta (translated as dormant comes from the root svap meaning to sleep) is the level of put to sleep or not in play. This is the direction the yogi is working toward with his/her practice. Tanu (translated as feeble, comes from tan which means stretched out) is where the klesas are not very active but could become so with the proper conditions. This is the next step before dormant. Vichchinna (intercepted, from the root chid which means to break apart) is translated by some as alternating, is the beginning of knowledge where the practitioner is starting to feel some glimpses of knowledge but then falls back into ignorance. Finally Udaranam (sustained, from udara with means rousing, exalted or distinguished) is the full expression of ignorance, having no knowledge of the Self.

Let's not forget the forest for the trees. Sometimes in a detailed exploration of theory we lose the larger picture. The emphasis is to remove the veil of ignorance (illusion of separation) and return to the state of knowledge through the practice of Yoga.

Guilt and Shame

Shri and I just returned from a beautiful memorial service for my mom. My father called it a celebration of my mom's life. Family and friends ate and shared stories about her. On the way out to California, where the event was held, I did a continuing education course on grief. In this course the author made a distinction between guilt and shame. They are frequently used interchangeably in our society. Guilt is the feeling you have when you have violated some deeply held principle, belief or idea. It tells you when you are not being true to whom you have decided to be. She defined shame as the feeling you have when you have violated someone else's principles, beliefs or ideas. Therefore guilt is a pretty useful emotion and should be listened to while shame doesn't really have much use.

I told a story about when I started having kids (at age 40), I told my mom that I hadn't realized the responsibility and guilt that went with this process. She responded with, "Guilt? What guilt? I never had any guilt raising you guys." This pretty much sums up my mom. She was very pure and never said a negative thing about anyone. She must have been so true to her path that she never had guilt! She left a poem for my dad that he found while going through her things after she died. We don't know the author but here it is:

Do not stand at my grave and weep:
I am not there. I do not sleep.
I am the sunlight on ripened grain.
I am the gentle autumn's rain.
I am a thousand winds that blow.
I am the diamond glints on snow.
When you awaken on the morning's hush,
I am the swift uplifting rush
of quiet birds in circled flight.
I am the soft stars that shine at night.
Do not stand at my grave and cry:
I am not there. I did not die.

Yoga Sutras, 2.2 and 2.3

2.2:Samadhi bhavana arthah klesa tanujaranarthah cha, They help us minimize obstacles and attain samadhi.
2.3:Avidya asmita raga dvesha abhinevesah klesah, Ignorance, egoism, attachment, aversion, and clinging to bodily life are the five obstacles.

This is important (and exciting) stuff! In 2.2 They refers to the previous sutra-kriya yoga or the practice of tapas, svadyaya and ishwara pranidhana. The practice of this yoga leads to two things, samadhi (meditative absorption) and minimizing the klesas (pronounced clay-shahs). The establishment of consciousness in samadhi leads to kaivalya (liberation, freedom) which is the goal of yoga according to Patanjali.
The klesas, which Swami Satchidananda translates as obstacles, are usually translated as afflictions. This is an important concept in the philosophy of yoga. It is a bit similar to the concept of oringinal sin in Christianity, more on this in the next sutra. This also returns us to the theme that in yoga we are removing the veil hiding the inner Self, not adding anything else to our self. By removing the klesas, or minimizing them, the inner light of the purusha (Supreme Self) shines through unobstructed.

In Sutra 2.3 the condition of humanity is defined. Avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesah (clinging to life),
are the five klesas, which I prefer to define as afflictions. These are the cause of suffering. Avidya is the biggie. A=not and vidya=knowledge. Avidya is therefore the lack of knowledge of what? Of our true nature, that we are not separate units of consciousness but part of a larger Self. This is a confusing concept for most westerners because we think that knowledge is from books or schools and is conceptual only. Well Patanjali is talking about a whole different type of knowledge. This is not an intellectual understanding that I am God but a full on experience of I am God! Western mystics talk of this, Christ in the bible talks of this unity. According to Patanjali every one can have this experience that "I and the Father are One". He further concludes that all suffering comes from not having this experience of unity. To not feel one with God leads to the next klesa which is asmita, translated as egoism above, which I prefer to translate as the sense of "I am ness". This in turn leads to the next three klesas-seeking fulfillment through pleasure (raga), avoiding any type of unpleasant experience (dvesha), and clinging to the body (abhinivesah). Carrera in his commentary on this sutra says, "The klesas are reminiscent of the notion of original sin in Christianity. Adam and Eve were enjoying communion with God and idyllic life in the Garden of Eden. God's only instructions were that the land be cultivated and that Adam should not eat of the fruit of the Tree of Knowledge of Good and Evil, for in the day that you eat from it you will surely die. (Genesis 2.17)" He goes on to say, "The knowledge referred to in the Bible is the same as the ignorance spoken of in Raja Yoga (another name for Patanjali's yoga). They are two ways to refer to the same experience. Adam and Eve gained knowledge of their individuality, but lost-or became ignorant of-knowledge of God".

Yoga Sutras, 2.1

2.1:Tapah svadhyaya ishwara pranidhanani kriya yogah, Accepting pain as help for purification, study, and surrender to the Supreme Being constitute Yoga in practice.

Tapas, svadhyaya, and ishwara pranidhana (discipline{I prefer this translation of tapas}, study, and surrender to God) are kriya yoga. They are also listed in sutra 2.32 as the last three components of Niyama-usually translated as personal conduct-which is the second limb of Pantanjali's formal eight limbed path. Because they are also listed later in the chapter, there are different interpretations. One school of thought interprets kriya yoga as preliminary to the eight limb path. I.K. Taimni in his commentary on this sutra says, "A preparatory period of self-training in which he (the yogi/yogini) gradually assimilates the Yogic philosophy and its technique and accustoms himself to self-discipline makes the transition from the one life to the other easier and safer." He goes on to say later in the same sutra, "This preparatory self-discipline is triple in its nature corresponding to the triple nature of a human being. Tapas is related to his will, Svadhyaya to the intellect and Isvara pranidhana to the emotions."

The other interpretation is that kriya yoga is not preliminary but simply the essence of Patanjali's yoga practice. In sutra 1.2 Patanjali defines yoga as the stilling of the fluctuations of the mind. Later in sutra 1.12 he tells us that practice and non attachment are used to still the fluctuations of the mind. In the next sutra, 1.13 he defines practice as effort towards steadiness of the mind. In this chapter titled Sadhana, spiritual practice, he tells us that discipline, study, and surrender to God constitute yoga in practice (kriya yoga).

Now let's talk about what this involves. Tapas, translated by Satchidananda as accepting pain as help for purification, is the first ingredient. I like Satchidananda's translation of the Yoga Sutras (Y.S.) but I don't care for this definition of tapas. Usually tapas is translated as discipline, auserity, or zeal for practice. Tapas comes from the root tap which literally means to burn. In most of the older books on yoga, yogis frequently would withdraw from society to do their tapas. In this context it could mean intense meditation practice or special yogic purification techniques such as fasting or internal cleansing techniques or pranayama (breathing techniques). The reason for tapas being the purification of the body/mind in order to be more receptive to God.

Svadhyaya, study, consists of two methods. The first is self study through recitation of mantras and internalization of awareness. The second is study of scripture-the intellectual approach.

Ishwara pranidhana is the third and last technique of kriya yoga. This is a practice of devotion. It consists of offering up all of one's actions to the Supreme Being.

B.K.S. Iyengar, in his commentary on this sutra says, "This sutra represents the three great paths:karma, jnana, and bhakti. The path of action (karma-marga), is the discipline (tapas) of the body, senses, and mind. The path of knowledge (jnana-marga, pronounced gee-ahn-ah), is the study of the self (svadhyaya) from the skin to the core and back again. The path of love of God (bhakti-marga) is surrender (pranidhana) of all to God."

Yoga Sutras, Introduction to Chapter 2

Greetings yogis and yoginis,
We return to Jacksonville after celebrating my in-laws' 50th wedding anniversary! My parents had theirs January of 2001. Swami Vishnudevananda said in my teacher training that being married is a type of karma yoga-the yoga of good actions.

The second chapter of the Yoga Sutras (Y.S.) is called Sadhana Pada or the chapter on practice. Carrera in his commentary says, "Sadhana, the term used to designate spiritual practices, is derived from the root sadh, [to go straight to the goal,] and is generally translated as [the means to liberation.]" The first chapter, advanced in content, introduced the goal of yoga, meditation techniques, and detailed explanations of samadhi (meditative absorption). In chapter two Patanjali backs up a bit and builds a foundation for practice. Right out of the gate he talks about kriya yoga, the yoga of practice, then introduces the five kleshas or afflictions. This is the predicament of human beings according to yoga.
It sounds a lot like Buddha's four noble truths-the gist of both being that life as we know it is suffering, which comes from ignorance of our true nature, and by doing yoga it doesn't have to be that way. Eventually he (Patanjali) lists the eight limbs of yoga, the classic system of approaching life in a comprehensive systematic manner. The first five limbs are discussed in detail (bahiranga or external limbs). The last three limbs (antaranga or internal limbs) are dealt with in Chapter Three. Another key concept introduced in this chapter is viveka or the concept of discrimination or discernment. The yogi uses viveka to differentiate between the real and the unreal, the permanent and the ephemeral, purusha (divine Self) and Prakriti (creation, nature). There are fifty-five sutras in this chapter and I will try to cover them at a pace that is both instructional and fun.

Yoga Sutras, Finishing Chapter One

I may have lost a few readers with the last entry. We will now finish this advanced chapter 1 of the Yoga Sutras (Y.S.) of Patanjali. We discussed types of samadhi or meditative absorption in the last entry. Now Patanjali introduces the concept of a special type of knowledge gained from nirvichara samadhi and the final goal, seedless samadhi.

Sutra 1.47:Nirvichara vaisaradye adhyatma prasadah, In the clarity of nirvichara samadhi, the supreme Self shines.

This reminds me of the first few sutras. In 1.2 Patanjali tells us that yoga is quieting the mind so that, 1.3 the Self abides in its own nature. In this sutra adhyatma (adhi=superior, atma=Self or soul), the supreme Self, is able to shine through because the mind has been purified to the point of not obstructing the Self. This is back to the familiar theme that with yoga practice we are not developing spirituality but discovering our spiritual nature that has already been there.

Sutra 1.48:Ritambhara tatra prajna, This is ritambhara prajna, the truth-bearing wisdom.

This is a type of knowledge that is beyond words and thoughts, from direct experience. I once went on a 2 and 1/2 month meditation retreat. I was talking to someone else on the retreat about the weather and they said something about the lack of rain that time of year. I said without thinking that it would rain in four days. Immediately afterwords, although something about it felt right, I thought to myself, where did that come from? Long story short whether coincidence or not, it rained in four days. I'm not saying I was experiencing nirvichara samadhi or anything like that but I do know that I was meditating several hours a day for those months and there were plenty of inner discoveries during this time. To me this was a glimpse of ritambhara prajna.

Sutra 1.49:Sruta anumana prajnabhyam anya vishaya visesha arthatvat, The purpose of this special wisdom is different from the insights gained by study of sacred tradition and inference.

Study of sacred tradition (scripture) and knowledge from inference (intellectual discrimination) are important for the aspirant but neither can replace the direct experience of Self. Here we are told to walk the walk not talk the talk.
In sutra 1.7 Patanjali writes, "The sources of right knowledge are direct perception, inference and scriptural testimony." Nothing can compare to direct perception. For example, if someone has never tasted honey, you could spend all day describing the color, consistency etc. of it, but unless they were to taste it, they would never really know what honey is like. The same applies to knowledge of Self. Intellectualization on inner peace is not the experience of inner peace.

1.50:Tad jah samskarah anya samskara pratibandhi, Other impressions are overcome by the impression produced by this samadhi.

Samskaras (subconscious impressions) of past experiences and thoughts are overcome by samskaras produced by nirvichara samadhi. Spending time in nirvichara samadhi raises the mind to the level of sattva (purity) and overcomes the samskaras from our past. Another way of saying this is that by meditation one can free oneself from one's past patterning.

1.51:Tasyapi nirodhe sarva nirodhan nirbijah samadhih, With the stilling of even this impression, every impression is wiped out and there is nirbija (seedless) samadhi.

However great this is, the next step is to go beyond the experience of duality.
With "truth-bearing wisdom" there still remains a subject/object relationship. In nirbija samadhi, without seed or object, the subjective experience is, as Carrera says in his commentary, "the experience of complete oneness with the Absolute. You realize that the real you was never born and will never die. You are the Self." This ends the first chapter of the Y.S.

Yoga Sutras, Further Explanation of Samadhi

Sutra 1.42:Tatra sabda artha jnana vikalpaih samkirna savitarka, The samadhi in which an object, its name, and conceptual knowledge of it are mixed is called savitarka samadhi, the samadhi with examination.

Sutra 1.43:Smriti parisuddhau svarupa sunya iva artha matra nirbhasa nirvitarka, When the subconscious is well purified of memories (regarding the object of contemplation), the mind appears to lose its own identity, and the object alone shines forth. This is nirvitarka samadhi, the samadhi beyond examination.

In sutra 1.17, Patanjali(the author of the Yoga Sutras) first described four types of samprajnata samadhi (sam=union, prajna=knowledge). Vitarka, with examination, is the first type. This is samadhi at the lower level of the mind (manomaya kosha). This is using the metaphor of the onion layers or sheaths of the body/mind/spirit. This level of the mind has to do with the senses and emotions. Please see the post from 6-27-07 titled Yoga Sutras on Samadhi for more on sutra 1.17. In the above two sutras (1.42&1.43), Patanjali further divides vitarka samadhi into two more types, savitarka (sa=with, vitarka=examination, observation) and nirvitarka (nir=without, vitarka=examination). The distinction is: in savitarka samadhi the sabda (sound, word, or name), artha (object, form), and jnana (knowledge) are intermixed and in
nirvitarka samadhi, a more advanced version, the mind is further purified to the point that any past impression of the object contemplated is left behind. The awareness is still at the level of the manomaya kosha.

Sutra 1.44:Etaya eva savichara nirvichara cha sukshma vishaya vyakhyata, In the same way, savichara (with insight) and nirvichara (beyond insight) samadhis, which are practiced upon subtle objects, are explained.

Vichara samadhi, the second samprajnata samadhi, takes place when the awareness reaches the next level, the vijnanamaya kosha (intellectual sheath). Vichara is divided in the same manner as vitarka was in 1.42 & 1.43. Savichara (sa=with, vichara=insight) samadhi is a mixing of object, name, and subtle knowledge. Nirvichara also takes place at the vijnanamaya kosha but further purification of the mind allows the meditator to move beyond past impressions of the object contemplated to merge directly with it.

1.45:Sukshma vishayatvam cha alinga paryavasanam, The subtlety of possible objects of concentration ends only at the undifferentiated.

The ability to focus extends all the way up to and stops at the level of unmanifest prakriti (nature, creation). This is the level of prakriti that is without form. Maharishi Mahesh Yogi describes this concept with a metaphor. Holding a flower he would say the unmanifest is similar to the sap in the rose. There is potential for the sap to become a leaf or stem or petal, it is undifferentiated at that level. Likewise undifferentiated prakriti is not yet a person, tree, rock or an ocean, but the potential is there. In meditation the awareness deepens into the degrees of subtlety of an object (breath, mantra, candle etc.) until it moves beyond the object and merges with the colorless sap of creation.

1.46:Ta eva sabijah samadhih, All these samadhis are sabija (sa=with, bija=seed).

Here Patanjali groups the samprajnata samadhis together as sabija. Hari Das explains in his commentary on this sutra, "The repeated practice of samadhi at any level gives perfect knowledge of the object of absorption. From this perfection, the subltler object, which is the cause or seed within that object, is revealed." Therefore from savitarka samadhi the next level of subltety is revealed in nirvitarka. With more practice of nirvitarka one continues deeper to the level of savichara, then nirvichara, then sananda and finally sasmita. Each progression is to a more subtle level of knowledge. These six samprajnata samadhis still involve knowledge of an object so are therefore sabija samadhis. The next level is nirbija (nir=without, bija=seed) samadhi which will be discussed in sutra 1.51.

This is tough stuff but for the serious student of yoga!

Yoga Sutras, Mastery of Concentration

Sutra 1.40:Paramanu paramamahattva anta asya vasikara, Gradually, one's mastery in concentration extends from the smallest particle to the greatest magnitude.

The previous eight sutras were techniques for quieting the mind. The outcome of this practice is described in sutra 1.40. The ability to focus on anything, from the smallest to the largest size (from the subtlest to the grossest). This reminds me of the Mahabarata, an epic from India out of which the Bhagavad Gita comes, where the archery teacher is testing his students. This is a loose summary; the teacher asked the first student to pick up his bow and arrow and aim to shoot a bird in a tree through the heart and then asked what the student saw. The first student saw a limb of an oak tree upon which a brown bird of prey was perched. The second student was instructed to do the same and responded that he saw a large bird with big talons, brown and black and tan feathers, a yellow beak and dark eyes. Finally Arjuna, the archer who had dialogue with Krishna in the Bhagavad Gita, aimed and replied that he saw the breast of the bird. Arjuna was the only student that passed. He was able to focus to the point of only seeing the targeted area of the bird. This ability to concentrate is not from crazy effort but from the uncluttering of the fluctuations of the mind. There is no strain involved. If this focus involved strain then there would not be calm.

Sutra 1.41:Kshina vritter abhijatasya iva maner grahitri grahana grahyeshu tatstha tadanjanata samapattih, Just as naturally pure crystal assumes shapes and colors of objects placed near it, so the yogi's mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable, and knowledge. This culmination of meditation is samadhi.

This begins the last section of this first chapter of the Yoga Sutras (Y.S.) where Patanjali refines his discussion on samadhi (superconsciousness, meditative absorption). This is a beautiful description of the quieted mind. Just as pure crystal when put in front of colored paper takes on the color of the paper without distortion, so the quieted mind reflects the object without distortion. Another significant part of this sutra is, "grahitri grahana grahyeshu". This is translated by Satchidananda as knower, knowable, and knowledge, but could also be cognizer, cognized, cognition or perceiver, perceived, perception. The subject, object and act of knowing are unified. Another key phrase is "kshina vritter" which means weakened fluctuations of the mind. Not completely gone, but weakened. This helps to clarify the first few types of samadhi where there is still a sense of "I am ness". This is a difficult part of the Y.S. because if the student is not having some experience of samadhi then it is totally theoretical. It is indeed an advanced treatise on meditation. Some have said that the first chapter of the Y.S. explains the goal and the rest of the Y.S. fills in the blanks on how to get there.

Yoga Sutras, More Techniques for Quiet Mind

Sutra 1.36:Visoka va jyotishmati, Or by concentrating on the supreme, ever-blissful Light within.

Sutra 1.37:Vita raga vishayam va chittam, Or by concentrating on a great soul's mind which is totally freed from attachment to sense objects.

Sutra 1.38:Svapna nidra jnana alambanam va, Or by concentrating on an insight had during dream or deep sleep.

Sutra 1.39:Yatha abhimata dhyanat va, Or by meditating on anything one chooses that is elevating.

Sri Patanjali offers up four more techniques for quieting the mind. Showing up to do the practice is the next step. Seeing an inner light is a well known practice in yoga. My meditation instructor had a strong emphasis on cultivation of innocence when meditating. This is another way of saying non attachment to the fruits of practice. If you expect to see or experience a certain nice experience you've had in a particular meditation then you just might miss the next one coming your way since you're stuck on the past one. I will tell of an experience that I had just to offer encouragement to the novice. I was going to acupuncture school in Santa Fe, NM in the late 70's and early 80's. I was in a meditation group that would meet daily to practice. Sometimes there would be a short period of sharing of experiences after the group practice. At that time I was seeing a cobalt blue light surrounded by a gold light that would pulsate sometimes bigger to smaller and other times it would start small and become larger and repeat. The meditation I was doing involved mantra repetition. When you realise you are not thinking the mantra you gently return. Other experiences were treated like thoughts. As long as I stayed with the technique the light would continue, if I got into thinking about how cool the light was it would start to disappear. So I shared this with the group one day and this guy in the group told me, "Stan, you're seeing the third eye. I'm reading this book by Swami Muktananda who talks all about that experience." I immediately picked up the book (Play of Consciousness) and read about his spiritual experiences. It helped give me more shraddha (faith) and virya (vigor) for the practice. If I had read the book first I might have questioned if I had imagined the experience.

Fixing the mind on "a great soul's mind which is totally freed from attachment to sense objects" is another traditional meditation in yoga. Says Taimni, "It is a well known law of life that we tend to reproduce in our life the ideas which constantly occupy our mind." Further on he adds, "Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. There is a definite reason for this. In the first place, a beginner who is still trying to acquire steadiness of mind is not likely to derive much benefit from meditation on an abstract virtue. The association of a beloved human or divine personality with a virtue increases enormously the attractive power of that virtue and hence its influence on our life."

Another option is meditation on an uplifting dream we've had or the peaceful feeling one awakens with after deep sleep.

"Or on anything one chooses that is uplifting." I once taught a man to meditate using a yoga mantra. At first he seemed to like the technique. After a while I could tell something wasn't going well for him. Eventually he told me that he had an inner conflict with the particular mantra because of his religious background. He told me a mantra that he was comfortable with and then he went with that. About this Taimni suggests, "Which of these methods will be adopted by a Sadhaka (practitioner) will depend upon the Samskaras (subconscious impressions) which he brings form previous lives and the capacity and temperament of the teacher who initiates him." With this last sutra Patanjali makes it known that the practice to quiet the mind is what is important not the technique.

Yoga Sutras, More Ways to Quiet the Mind

Sutra 1.34:Panchchhardana vidhaaranabhyam va pranasya, Or that calm is retained by the controlled exhalation or retention of the breath.

The breath is a powerful means to calm the mind. It is also a way to check the activity of the mind. A well-known yoga metaphor describes this phenomenon as follows: The wind can't be seen by the eye but if you look at the leaves of a tree you see what the wind is doing; likewise the activity of the mind is hidden from view but if you check the breathing of someone you can see what the mind is doing. If the breathing is erratic and shallow, the mind is unstable and superficial. If the breath is deep and calm, the mind is steady and focused.

The use of the breath to quiet the mind is beyond recorded time. Their are many yoga techniques that involve the use of breath. In this sutra Patanjali uses a simple breathing technique to show the link between breath and mental calm. The two parts of his methodology are using exhalation (it is a proven fact that this part of breathing calms the nervous system) and retention. When most of us try to focus on something we spontaneously hold the breath. Even in meditation techniques that don't involve the breath, as the mind calms down the breathing reflects this state and becomes very subtle and quiet.

Sutra 1.35:Vishayavati va pravrittih utpanna manasah sthiti nibandhani, Or that (undisturbed calmness) is attained when the perception of a subtle sense object arises and holds the mind steady.

In his translation and commentary Baba Hari Das adds, "The subtle manifestations are super-sensory perceptions of a celestial quality, such as fragrance, taste, form, touch, and sound: By concentration on the tip of the nose a celestial fragrance is smelled. By concentration on the tip of the tongue, a celestial taste is experienced. By concentration on the palate, celestial form is seen. By concentration on the middle part of the tongue, celestial touch is felt. By concentration on the root of the tongue, celestial sound is heard." Perception of a subtle sense object, he goes on to say, "fixes the mind firmly, removes doubts, and becomes the gateway to knowledge achieved by concentration." This explains how it works to hold the mind steady. If a practitioner sits for hours and has no palpable experiences, what is to attract the mind to be steady? How is faith to grow? What knowledge from experience is to be had? It all becomes quite tangible when the signposts of subtle experience are seen. It would be similar to going fishing with your dad and never catching a fish. It is very hard to motivate for future fishing trips without some results. Taimni warns in his commentary, however, not to let the ego get inflated with a few experiences along the way, that the goal is not reached until total liberation is achieved.

Yoga Sutras on Friendiness, Compassion, Joy and Equanimity

Yoga Sutra 1.33:Maitri karuna mudita upekshanam sukha duhkha punya apunya vishayanam bhavanatah chitta prasadanam, By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and equanimity toward the non virtuous, the mind-stuff retains its undisturbed calmness.

This is a very often quoted sutra. It has universality regarding cultivation of friendliness and compassion but in its application it is most similar to some buddhist principles. Let's take a closer look at this sutra.

First of all Patanjali states that the purpose of this way of behaving helps the mind to retain its "undisturbed calmness". Categorically we have four states of mind that are to be reacted to: sukha (happiness, ease), duhkha (unhappiness, sorrow, distress), punya (virtuous), and apunya (non-virtuous). In yoga philosophy there are three qualities of nature (gunas): sattva (purity), rajas (activity, restlessness) and tamas (inertia, dullness or delusion). These qualities can and are applied to everything in nature including emotions, nutrition, disease, treatment, seasons, etc.

When applied to a yogic lifestyle, the quality of sattva is always to be cultivated. Now let's apply this principle to the four states of the mind mentioned above. In the case of sukha (happiness), if we react in a sattvic (pure, balanced) manner we would react with friendliness (maitri). A rajasic way to react would be with jealousy, a tamasic reaction would be attachment. When faced with dukha (unhappiness), a sattvic reaction would be compassion (karuna). A rajasic reaction would be malevolence and hatred a tamasic one. With regards to punya (virtuous), delight(mudita) is sattvic, anger is rajasic. Finally with apunya (non-virtuous), upeksha (equanimity) is sattvic and intolerance is tamasic.

Carrera in his commentary states, "we are not being told what to do but how to be". It is common to think of being compassionate to the unhappy, though not always easy. But it is almost never mentioned that we should be friendly when people are happy or joyful when people are good or virtuous. It is easy to feel a sense of lack when those around us are successful, happy, or good which can breed the above lower reactions.

Perhaps the most counter intuitive and difficult reaction is upeksha (equanimity). This is not a license to do nothing. Rather it is a practical way to not waste energy and to be the most effective we can be. For example if one were to react to hostility with hostility (as it is so easy to do), clarity of mind is lost, creativity is lost and we have just become non virtuous as well.

Finally Carrera reminds us that we should remember to apply these principles to ourselves, "We need to cultivate:
1. Friendliness toward our own happiness. This is one instance in life
when a little indulgence is good, especially when our happiness has its
roots in spiritual acts or values.
2. Loving compassion for our own sorrow. Be kind to yourself.
3. Joy when we manifest virtues.
4. Strength, patience, and equanimity when working to eliminate our weaknesses.
Forgiveness plays an important role with this."

Yoga Sutras, 1.32

In the next eight sutras Patanjali goes over techniques to quiet the mind and prevent obstacles to spiritual progress.

Sutra 1.32:Tat pratishedha artham eka tattva abhyasa, The concentration on a single subject (or the use of one technique) is the best way to prevent the obstacles and their accompaniments.

In the previous two sutras (1.30&31) the obstacles were described. Just before that (1.29), meditation with Om was given as a technique to remove the obstacles. In this sutra abhyasa (practice) on eka (one) tattva (principle or element) is given as the technique for preventing the obstacles. Some commentaries interpret this as focusing on God. Others feel he is referring to any single principle or technique.

I have observed in life that successful people have in common the ability to focus on one thing. If we don't focus on anything, the same amount of energy gets spread out over a broad spectrum of things. The result being small results in many areas. Last year in teacher training when studying this sutra a student argued "Why not practice different meditation techniques each day to prevent boredom?" My response was as told to me by a teacher, "it is like digging a well and stopping each day to start a new hole the next day and the next etc. After time passes all you have is a bunch of shallow holes. If you were to continue with the same one each day you would reach water promptly." Likewise in meditation if one is to skip around and not stay with one technique, all that is accomplished is starting anew each time. The practice doesn't have a chance to mature and deepen.

The following is my personal lesson with this sutra. This took place in the early '80s when I was living and practicing acupuncture in Idaho. I had a regular yoga and meditation practice and was quite satisfied with it so I thought. A friend told me about a renowned teacher that was to give a lecture in the area and asked if I would go. We went and enjoyed his talk and that was that. Well the next day she called and said she was going to go to his meditation initiation meeting and asked if I wanted to go. I told her that I was satisfied with my practice and declined her offer. She insisted that I should go and that you didn't have to get instructed, that the first part was questions and answers with the teacher. So as you've probably guessed I went. There is always, I think, the feeling that there must be something better out there. Anyway he talked a bit about the technique and then had interviews before instruction. Through a translator I told him about my practice and asked if there was a reason to get initiated. His answer was, "only if you want to become enlightened." This was like a personal challenge to my ego! So I started his technique as well as what I was already doing. I had already been doing a mantra meditation and when I did the new technique I would start to deepen a bit but before I knew it I'd be doing the old mantra. When I'd start back to the new technique it would bring me back up to the surface again. It wasn't that the new meditation was any better or worse than the old one, it was just new to me. It felt very confusing to my nervous system. I tried it for three months then gave it up. It would have taken years to get back to the place I was already at with the new one. I feel strongly that we frequently mistake the technique for the goal. The goal being direct experience of God, inner quiet, or whatever you want to call it. If one were to take a trip to the Grand Canyon for example, neither the vehicle used nor the route taken would matter upon arrival. The magnificence of the Grand Canyon stands on its own. Likewise with meditation, the inner experience of yoga (union with God) is what matters not which technique is used to get there.

Yoga Sutras, Meditation and Obstacles

Yoga Sutra 1.29:Tatah pratyak chetana adhigamah api antaraya abhavah cha, From this practice (meditation on Om), the awareness turns inward, and the distracting obstacles vanish.

Yoga Sutra 1.30:Vyadhi, styana, samsaya, pramada, alasya, avirati, bhrantidarsana, alabdhabhumikatva, anavasthitatvani, chittavikshepah, te antarayah, Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground, and slipping from the ground gained--these distractions of the mind-stuff are the obstacles.

Yoga Sutra 1.31:Duhkha,daurmanasya, angamejayatva, svasa, prasvasa, vikshepa, sahabhuvah, Accompaniments to the mental distractions include distress, despair, trembling of the body, and disturbed breathing.

What a tool to have in the shed! A practice that removes disease. A practice that makes dullness, doubt, carelessness, laziness, sensuality, false perception, etc. vanish. This whole chapter is about inward turning of awareness (pratyak chetana)and experiencing samadhi (meditative absorption). Here is a practical explanation of what can happen as the awareness is turned inward. Some schools of yoga feel the eight limbs of yoga are to be practiced as rungs to a ladder-master one step before you move to the next. Here is validation for practicing all the limbs simultaneously as one limb compliments the others (inward turning of awareness is entered into from the fifth to the eighth limbs). Earlier in the Y.S. it was pointed out that if we quiet the mind, happiness is already there, sutra 1.3: then the Self abides in its own true nature. Here author of the Y.S. Pantajali points out by turning the awareness inward with meditation on OM the obstacles will vanish. Technique for quieting the mind and removing the clutter that obscures the Self! This is wholistic health at its most refined level.

In sutra 1.30, B.K.S. Iyengar from his commentary on the Y.S. lists 'disease and dullness' as physical, 'doubt, carelessness, laziness and sensuality' as mental(manas-lower mind), 'false perception' as intellectual, and 'failure to reach firm ground and slipping from the ground gained' as spiritual. We as humans all have work to do. Richard Bach in his book Illusions says, "Here's the test to see if your mission on earth is done or not, if you're alive it isn't." In yoga philosophy if you're not in yoga (union with God) you have work to do. Some of us have more trouble on the physical plane, others mental (emotional-manas), still others more on the intellectual plane, yet others mostly spiritual. Most of us know people who "have it all together" in every socially acceptable manner but need to go on anti-depressants or just aren't happy. Yoga is a positive application of as Shri says, "trickle down economics". A regular meditation practice takes us to the source of happiness (spiritual level) and this trickles down to affect the intellectual, mental and physical levels.

In sutra 1.31, 'distress, despair, trembling of the body, and disturbed breathing' are the symptoms that accompany the distracted state. Carrera's commentary is nice, [In life, the obstacles don't necessarily appear to us as presented in the previous sutra. Not many practitioners have felt, "I am experiencing false perception these days." The obstacles are like viruses. We can't directly perceive their presence in our systems. We need to learn to recognize the symptoms. This sutra presents the main symptoms of the obstacles.]

Yoga Sutras, Meditation on OM

Continuing with the study of the Yoga Sutras (Y.S.) of Patanjali.

Sutra 1.28:Tat japah tat artha bhavanam, To repeat it (Om) in a meditative way reveals its meaning.

Quoting I.K. Taimni from his commentary on the same sutra, "How can the power of a Mantra like the Pranava (Om) be developed? For, it has to be remembered that this power is potential, not active. It is the power of a seed which needs to be developed gradually by providing certain essential conditions, not the power of an electric motor which is available on merely pressing a button. This is a fact frequently lost sight of by many people. They think that by merely repeating a Mantra a few times they can obtain the desired result. They cannot. A Mantra can no more give in this way the result for which it is devised than a seed of a mango tree can satisfy a man who is hungry. The seed must be sown, watered and the tender plant tended for years before it can bear fruit and satisfy the hungry. In the same way the potential power which resides in a Mantra must be developed slowly by the application of the right methods before it can become available for the spiritual advancement of the Sadhaka (spiritual aspirant)." He continues, "The two principal means of developing the power which is latent in Pranava which are equally applicable to other similar Mantras are given in the Sutra we are considering. The first means is Japa. This is a well-known technique of Mantra-Yoga in which the Mantra is repeated again and again in a prescribed manner until the desired results begin to appear. The repetition of the Mantra is necessary and sometimes the Sadhakas are required to repeat it such an enormous number of times that it becomes a test of their patience and endurance. But though generally this number is great the number by itself is not the most important factor. The other conditions-mental and emotional-are equally important. Japa begins in a mechanical repetition but it should pass by stages into a form of meditation and unfoldment of the deeper layers of consciousness. ....The other means of utilizing the power which is latent in Pranava is Bhavana. This word literally means 'dwelling upon in mind'. Let us try to understand its significance in the present context. The object of the dual practice prescribed in this Sutra is to contact the Divine Consciousness of Ishwara (God). The Japa has the effect of attuning the vehicles. But something more is necessary in order to bring down the Divine influence and establish contact with the Divine Consciousness. If an electric current is to flow into a mechanism we need not only conductance or capacity to transmit the current but also voltage, pressure to make the current flow. ...In Mantra-Yoga it takes the form of Bhavana or intense meditation on the significance of the Mantra and object which is sought to be gained. This Bhavana is not merely an intellectual process like the one we employ in finding the solution of a mathematical problem. It is a joint action of all our faculties in the pursuit of a common goal."

I got carried away with his commentary, not much to add here. The practice of meditation is an age old practice yet somewhat uncommon and in its infancy in the west. For someone to be successful in anything they usually need some instruction and guidance. To learn a physical skill one can rely on observation to begin the process. In meditation there is no such advantage. I recommend learning first hand from someone well versed that has practiced for a substantial amount of time. The most common reason people stop meditating is that they don't have adequate training. They fail because they have unreasonable expectations and feel like they are unable to meditate. "I tried but couldn't quiet my mind" is a common comment I hear. This would be similar to quitting tooth brushing because when you rinse your mouth out after a brushing you judge it a failure because there are a lot of food particles that come out! Practice and all is coming.

Yoga Sutras on God

Sutras l.23-1.27 discuss Ishwara (God). Summing up the Yoga Sutras of Patanjali (Y.S.) up to this point, the goal of Yoga is quieting the mind so that the yogi can experience her true identity as pure consciousness. This quieting of the mind is achieved by practice and nonattachment. Some types of meditative absorption involve some knowledge from direct experience of the object of focus. Another deeper type involves transcending even the sense of I-am-ness. With an intense practice this samadhi isn't far off. Practice can vary according to the intensity and the amount of practice done. The aspirant is served well by having the qualities of faith, strength, mindfulness, cognitive samadhi and discriminative insight.

1.23:Ishwara pranidhanaat va, Or (samadhi is attained) by devotion with total dedication to God (Ishwara).

Now Patanjali introduces another path to liberation, devotion to God. Until this sutra the only methodology involved conscious effort to quiet the mind. Devotion-pranidhana in Sanskrit-literally means to place or hold in front of. Carrera in his commentary on the Y.S. says "This sutra speaks to countless devotees who are devoted to their faith and who sincerely worship, pray, and attend church, synagogue, or temple. They do not need to learn about mantras, Prakriti, buddhi, or vrittis to achieve liberation. To be devoted to God in any form is a valid path in Raja Yoga."
I will discuss this topic further in sutras 2.32 and 2.45.

1.24:Klesa, karma, vipaka, asayair, aparamrishtah, purushaviseshah, ishwara, Ishwara is the supreme Purusha, unaffected by any afflictions, actions, fruits of actions, or any inner impressions of desires.

Patanjali begins his description of Ishwara. 'The supreme Purusha' tells us that Ishwara (God) is like us, a supreme unit of divine consciousnes. 'Unaffected by any afflictions' explains that unlike us Ishwara is not subject to the five klesas(afflictions)(sutra 2.3). 'Actions, fruits of actions, or any inner impressions of desires' points out that Ishwara is beyond karma, therefore not subject to further consequences of actions or impressions, not on the cycle of evolution.

1.25:Tatra niratisayam sarvajna bijam, In Ishwara is the complete manifestation of the seed of omniscience.

Another quality of God is given, omniscience.

1.26:Sah purvesham api guru kalena anavachchedat, Unconditioned by time, Ishwara is the teacher of even the most ancient teachers.

Not subject to time, this all knowing deity is the teachers' teacher. In the context of Indian culture a true guru is a very lofty title. To be the guru of the gurus is the supreme source of knowledge.

1.27:Tasya vachakah pranavah, The expression of Ishwara is the mystic sound OM.

Om in Sanskrit is called the pranavah mantra, Carrera calls it,"the hum of prana".
In 1964 two engineers at Bell Labs in Princeton, New Jersey, were trying to clean up the reception on one of their receivers for satellite transmission of signals but no matter what they couldn't get rid of this incredibly low-level hum on their receiver.
The two engineers Arno Penzias and Robert Wilson were baffled and consulted with experts down the road at Princeton University who were trying to set up equipment to prove the validity of the Big Bang Theory, that the universe began approximately 15 million years ago. They thought that a background noise should be able to be detected that would be audible from all parts of the universe and from all directions. Penzias and Wilson beat them to the punch and ended up winning a Noble Peace prize in physics in 1978 for their work. This sound can be confirmed by one's own experience in meditation. This is the sacred sound OM. From Ezekiel 43:1&2 "Afterwards he brought me to the gate, even the gate that looketh towards the east: and behold, the glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters; and the earth shined with his glory."
Also in the bible, (John 1.1), In the beginning was the Word, and the Word was with God and the Word was God.

Yoga Sutras 1.21 and 1.22

1.21:Tivra samveganam asanah, To the keen and intent practitioner this samadhi comes very quickly.

This sutra addresses the samvega (intensity) of the practitioner. I have a soft spot for teaching with stories. From Carrera's commentary on this sutra,

[A sincere student once approached his guru with a question: "Master I have been meditating and practicing all sorts of disciplines for many years. Still, I have not seen God. What is necessary for me to do? What am I missing?" Instead of speaking the master escorted his young student to the banks of a nearby river. He asked him to bend over. Suddenly he grasped the young man by the back of the neck and thrust his head underwater. Soon the man was squirming, struggling to break free. A few long moments passed before he was released. Grasping for air he asked, "Master, why did you do this to me?" "When your head was underwater, what were you thinking?" "I was only thinking of breathing, nothing else." "You didn't think of your wife, job or your finances?" "No, only getting air to breath." "When you think of God with the same one-pointed fervor, know that the experience of Him is very close at hand."]

The point being more intensity equals faster progress.

1.22 Mridu madhya adhimatratvat tattopi viseshah, The time necessary for success also depends on whether the practice is mild, moderate or intense.

This sutra talks about the method of the practitioner, referring to quantity of practice. Patanjali doesn't mention time spent but the lifestyle of a householder makes it more difficult than for a monk to have an intense practice. Nevertheless if you take a look at your life and those around you, most of us have no trouble making time for what is really important to us. Revisiting sutra 1.14, Patanjali stated that regularity and enthusiasm over a long period of time are what constitutes a firmly grounded practice. So I recommend doing smaller amounts regularly. Make sure this is doable and if at that point you feel like stepping up the practice, do so in small increments.

Yoga Sutras 1.19 and 1.20

1.19: Bhava pratyayah videha prakriti layanam, Yogis who have not attained asamprajnata samadhi remain attached to Prakriti(nature or the manifest world-opposite of purusha or pure consciousness) at the time of death due to continued existence of thoughts of becoming.

This is a bit strange. I continue to use Satchitananda's translation. Carrera's commentary which is also based on Satchitananda's translation reads "for those that haven't reached asamprajnata samadhi rebirth is necessary." I agree with his statement but don't believe Patanjali meant to say this exactly. I.K. Taimni's famous commentary from 1961 also disagrees with the above interpretation. Mr. Taimni believes that Patanjali is referring to people born with psychic faculties due to spiritual work done in a previous lifetime but without doing any of the noble yogic type practices in this lifetime. I prefer Hari Das' commentary "videhas (celestial beings) and prakritilayas (those merged with prakriti) have achieved samprajnata samadhi but not yet asamprajnata samadhi therefore they come into this birth already established in cognitive samadhi. For them achievement of asamprajnata samadhi is easier than for "the others" (see next sutra). I am not a Sanskrit scholar nor a YS expert but this sutra seems to have stumped the experts as well. The more significant sutra is next.

1.20 Sraddha virya smriti samadhi prajna purvaka itaresham, To the others, asamprajnata samadhi is preceded by faith, strength, mindfullness, samadhi (cognitive) and discriminative insight.

Carrera says "the others" are those not stalled by samskaras of becoming and Hari Das says "the others" are those not born already with higher consciousness. Either way this is a beautiful sutra. The qualities necessary to proceed to asamprajnata (non cognitive) samadhi are sraddha, virya, smriti, samadhi and prajna. Sraddha (faith) is some trust based on past experience and a gut feeling that what you're doing is correct. Without this sense of rightness it would be impossible to have the virya (strength, zeal, or heroism) to embark on this path that goes against the trends of the vast majority. Tim Miller, one of our favorite ashtanga teachers says, "this is the path of heroes, the ashtangi is doing a heroic practice daily." Smriti (memory or mindfulness) is the positive aspect of memory. By learning from past lessons and staying alert the yogi doesn't repeat her mistakes too often. Repeated samprajnata samadhi is necessary to purify the mind so that it can leave the sense of I-am-ness behind to move into asamprajnata samadhi. Prajna (wisdom, knowledge) of the highest type is discrimination between buddhi(intellect) and purusha (pure consciousness) and is experienced in samprajnata samadhi.

The noble qualities listed in this sutra are beneficial univerally, no matter the path nor the stage of development. Practice and all is coming.

Yoga Sutras on Asamprajnata Samadhi

Yoga Sutra 1.18: Virama pratyaya abhyasa purvah samskara sheshah anyah, Noncognitive (asamprajnata) samadhi occurs with the cessation of all conscious thought; only the subconscious impressions remain.

In the previous sutra we discussed four types of cognitive samadhi. In this sutra Patanjali moves to the next type of Samadhi-beyond cognitive samadhi but not the highest type. Asamprajnata (A=without sam=union prajna=knowledge) samadhi is deep meditative absorption without any intuitive knowledge, even the sense of I-am-ness is transcended. Some teachers call this the void. Since this isn't the final type of samadhi there are still samskaras (subconscious impressions) remaining. As long as there are samskaras remaining there is work to be done. The concept of samskaras is an interesting one. With every action or thought there is potential to create new samskaras. They are etched like grooves in a record on top of the soul. They are referred to as seeds with the ability to sprout new vrittis or thought patterns when triggered by specific experiences. With repeated and prolonged asamprajnata samadhi these samskaras can be burnt up and rendered unsproutable (just as a toasted seed is unable to germinate). Some samskaras are much easier to neutralize than others. Maharishi Mahesh Yogi describes them, "some samskaras are as if etched in sand, just a swift stroke of practice and they are smoothed out, others are as if etched in wood, with a few more strokes they are smoothed out and others are as if etched in stone, they may take lifetimes to remove." This might help to explain why some lessons keep repeating over and over. The work is toward seedless samadhi (nirbija-1.51) at which time Kaivalya or supreme independence is achieved.

Most commentaries of the YS describe asamprajnata samadhi as a stage where liberation is immanent. Hopefully by reading and discussing the Y.S. you are getting inspiration to deepen your yoga practice. The Y.S. are written for the adept but can reach students of all levels of expertise. Keep practicing for all is coming!

Yoga Sutras on Samadhi

If you are reading this blog and haven't read the yoga sutra blogs up to this point I recommend that you start at the beginning and proceed in order as the sutras are sequential. The name of Chapter 1 (of four) of the YS is Samadhi Pada-the chapter on Samadhi. The next sutra describes four levels of samadhi (meditative absorption).
This can be abstract and dry but I'll try to keep it simple.

1.17: Vitarka vichara ananda asmita anugamat samprajnata, Cognitive (samprajnata) samadhi is attended by examination, insight, bliss, and pure I-am-ness.

These four types of samadhi have to do with the yogic idea that the body/mind continuum is made of the same stuff-just in onion-like levels of subtlety. In yoga there are five sheaths (koshas) or onion skins in degrees of subtlety. They are from gross to subtle: annamaya kosha (food sheath), pranamaya kosha (vital air sheath), manomaya kosha (lower mental sheath), vijnanamaya kosha (intellectual sheath) and anandamaya kosha (bliss sheath).

Samprajnata samadhis are accompanied by knowledge (sam=union and prajna=knowledge,wisdom). This is a different type of knowledge. It is a non linear, direct form of knowledge that is acquired by some degree of unity with the object contemplated. All of us have intuitive knowledge-the yogis made a science of this type of investigation.

The first type of samadhi is Vitarka, with examination. Awareness transcends the first two sheaths and goes to the manomaya kosha, the lower mental sheath. This pertains to the knowledge from the senses and emotions.

The second type of smaprajnata samadhi is vichara, with insight, and is from the conscious experience of the vijnanamaya kosha or intellectual sheath. The knowledge experienced here is of a subtler type than with vitarka. With each subsequent samadhi the meditator moves inwardly towards the center of the onion which is the soul, or pure awareness.

The third type is ananda, bliss, and signals the arrival of the awareness to the anandamaya kosha or bliss sheath. The knowledge continues to refine and is accompanied by waves of bliss.

The last samprajnata samadhi is called asmita, pure I-am-ness, and is when the five sheaths are transcended completely and the yogi's awareness is at the level of the atman, soul or purusha-pure consciousness. A yogi is said to experience the finest level of knowledge of the object here, by direct experience.

This is advanced theory and serves to clarify a meditator's experience and to inspire the novice. My meditation teacher Maharishi Mahesh Yogi would say "when you eat a mango you can experience the pleasure of the sweetness of the fruit with the sense of taste and with intellectual knowledge of the mango you have another dimension with which to enjoy it." Likewise with the intellectual study of yoga one can deepen one's enjoyment of the practice.

Yoga Sutras on Nonattachment

Yoga Sutras (YS) 1.15: Drishta anusravika vishaya vitrishnasya vasikara samjna vairagyam, Nonattachment is the manifestation of self-mastery in one who is free from craving for objects seen or heard about.

A symptom of "self-mastery", or one who has quieted the fluctuations of the mind (see 1.2) is vairagya or nonattachment. Vairagya literally means "without color". It is a state of not clinging. Reverend Carrera in his commentary says "it is the ability to keep the distortions of selfish motives and intents out of every relationship, action, and process of learning." When one is fulfilled from within there is no getting seduced by the temporal pleasures of the senses. It is similar to when your two year old child clings to his toy and doesn't want to share it until his five year old brother walks in with a more sophisticated five year old toy. Immediately the two year old discards his toy and starts crying for the more sophisticated toy. When one is totally fulfilled from direct experience of the Self there is no attraction to the lesser pleasure of "objects seen or heard about." In this sutra Patanjali refers to spiritual experiences, heaven, or supernatural abilities (siddhis) as objects heard about. Even spiritual experiences can be objects of attachment.

Sutra 1.16: Tat param purusha khyater Guna Vaitrishnyam, When there is non-thirst for even the gunas due to realization of the purusha that is supreme nonattachment.

This is a continuation of the previous sutra. "Even the gunas"(qualities of nature) is just another way of saying anything in nature. Carrera says in his commentary on this sutra "Supreme nonattachment is based on having an inner experience so sweet, satisfying, and compelling that there is nothing on the outside that can compete with it."

The Yogi is completely free from cravings for anything in creation.
This is not to say that one doesn't enjoy the things in life. One is less encumbered in the present moment by all the self-serving cravings and more able to enjoy the sunset, good food, or companionship of a loved-one; or able to feel the sorrow of loss or frustration of a friend without being totally overwhelmed by the experience.

Now for those of us not manifesting self-mastery or supreme nonattachment, we keep practicing and work toward healthy relationships with the gunas.

Yoga Sutras on Practice

I originally was going to skip around with random thoughts on inspirational things but I have launched on a commentary of the Yoga Sutras and it seems to have taken a life of its own. So continuing from the last blog...

Yoga Sutra 1.13: Tatra Sthitau yatnah abhyasah, Of these two(practice and nonattachment) effort toward steadiness is practice.
1.14:Sah tu dirgha kala nairantarya satkara asevitah dridhabhumih, Practice becomes firmly grounded when well attended to for a long time, without break, and with enthusiasm. Pantanjali describes how to be successful in anything. I can't think of any skill that I value that has been achieved in any other way. Practicing over a long period of time, without quitting for a while, with enthusiasm! In Reverend Jaganath Carrera's book, Inside the Yoga Sutras, he says in his commentary on this sutra "How can we tell if our practice has become firmly grounded? One simple answer is: when it is harder not to practice than to practice." I like this a lot. Think of brushing your teeth or taking a shower. Not necessarily fun activities but still they are ingrained practices that you don't skip. It is harder to skip something that is firmly grounded than to do them. This is Patanjali's message on practice-be steady with your practice over a long period of time, without taking time off, and practice with gusto!

Yoga Sutras, Continued

In the previous blog I went over the 1st, 2nd, 3rd and 4th sutras(1.1-1.4) of the first chapter of the Yoga Sutras of Pantajali (YS). Incidentally the title of the first chapter of the YS is Samadhi Pada (the chapter on Samadhi or meditative absorption). Reviewing: if the mind is quiet we experience yoga (union), then the Seer (Self) abides in its own nature. If not it identifies with the thoughts of the mind. By the way in vedanta philosophy (one of the six branches of Indian philosophy-yoga, sankya, nyaya, vaisheshika,purva mimansa, and vedanta) the Self is described as being Sat (truth, intelligent) Chit (conscious) and Ananda (blissful) by nature. So if the Self abides in its own nature it is smart, aware of itself and blissful.

In the following seven sutras(1.5-1.11) Pantajali describes the fluctuations of the mind categorically and qualitatively (according to types of thoughts and according to whether they are either painful or painless). Note that Patanjali says thoughts are
either painful or painless. He doesn't say pleasurable-they either produce pain or not. This is because vrittis (mental modifications, fluctuations, thoughts) either obscure the happiness that is our true nature or they don't. The types of thoughts that don't cause pain are ones that move us toward knowledge of the Self, characterized by clarity, discernment and egolessness. Those that are leading toward ignorance are those that are considered painful. The five types of vrittis are right knowledge, misperception, conceptualization, sleep and memory.

1.12: Abhyasa vairagyabhyam tat nirodhah, These mental fluctuations are restrained by practice and nonattachment. These are the two methods for quieting the mind. Practice is anything involving the effort toward quieting the mind. Yoga takes a wholistic approach: following social conduct, personal conduct, asanas, breathing exercises, sense withdrawal, concentration, meditation and absorption(the eight limbs of yoga). Vairagya(nonattachment) is a misunderstood concept in the west. It is sometimes misconceived as not caring. The key is to understand that sense objects don't promote peace of mind. It is fine to have "things" but things don't give fulfillment. So vairagya is learning to have healthy relationships with objects. For example an alcoholic has an unhealthy relationship with alcohol, an over eater has an unhealthy relationship with food etc.

Stay tuned for more on Pantanjali's YS.

Yoga Sutras of Patanjali-Introduction

The first formal exposition on Yoga was written somewhere between 300 B.C.E. and 300 C.E. and is titled The Yoga Sutras of Pantanjali. This is a short, concise work of 196 sutras or aphorisms in four chapters and to this day is considered the foundation of yoga philosophy. The practice of yoga existed long before this but was first put into writing by Pantajali, an Indian scholar who also wrote some important works on medicine and grammar.

The Yoga Sutras (YS) describe yoga, obstacles, the formal eightfold path and liberation. In the west most people would expect the YS to be about yoga postures but there are only three sutras about postures. As yoga becomes more popular and more practitioners get involved it is inevitable that the American Yogi delves more deeply into the philosophy of yoga.

The first sutra, chapter 1, sutra 1(1.1), Atha yoga anusasanam, Now the exposition of Yoga. Patanjali doesn't say my invention, he's simply stating that he's is writing down a system that is already in tact.

The second sutra(1.2)jumps right into the meat and potatoes of yoga with one of the most often quoted sutras: Yogas chitta vritti nirodah, which means: Yoga is the restraint of the fluctuations of the mind. This is a definition as well as the technique. The next sutra (1.3) is: Tada drastuh svarupe avasthanam, Then the Seer abides in its own nature. The fourth (1.4) is: Vritti sarupyam itaratra, At other times the Seer assumes the forms of the fluctuations of the mind. To summarize yoga is achieved by quieting the mind. When the mind is quiet the true self (seer) which in yoga philosophy is self aware, unchanging and the silent witness to life, rests in its own nature. When it isn't quiet (the mind) the seer gets wrapped up with the drama of the mind and identifies with the ever changing phenomena of the world.

This is a natural process to be able to function as a human being. As children we begin to define ourselves by the externalization of consciousness. However we begin to forget that experience of being more than what our 5 senses connect us to. In meditation we direct the awareness back inward and start exploring what is there when the thoughts quiet down. This is yoga according to Patanjali. Parmahansa Yogananda (1893-1952) used a movie theater for a metaphor of the Seer. As we sit and watch a movie the events in the movie might be joyful, sad, or scary. We might identify with the movie and go through the emotional ups and downs of the protagonist but if we remember that it is just a movie then we are comforted during the scary parts and don't identify with the sorrow. In life if we have a regular meditation practice then this works in the same way as with the movie. We have a direct experience of Self other than the ups and downs of daily experience. We are not cold and removed but just not overwhelmed by the fluctuations of life.

Stay tuned for more on the YS.

Chopping Wood , Carrying Water

I was inspired by my wife to have a blog space. In our daily yoga practice we study inspiring books, meditate, and practice postures and breathing exercises. A fruit of this practice is to be discovering new things daily which are shared in yoga classes and through the daily practice of showing up for work, family etc. I wanted to explain the title chosen for my blog space. It comes from a familiar zen story. The master is asked how life changes after enlightenment. He answers: before enlightenment chop wood and carry water, after enlightenment chop wood and carry water. This is so very simple yet profound. A spiritual practice can be very earthy and practical. Friends and family might ask how does doing downward dog help you in your life. Well for me this practice is about being able to be more efficient, healthy and happy while we spend time at work, with family or whatever one's daily life might be.
In yoga class one focuses on the breath, on alignment, balance, not holding tension, etc. while doing movement or holding postures. This translates directly into keeping one's equanimity and focus while a boss or client may be going through a hard time or while kids are freaking out. So this Zen story resonates with me. It inspires me to keep it simple. As Einstein once said, "Any intelligent fool can make things bigger and more complex...It takes a touch of genius--and a lot of courage to move in the opposite direction.