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).
Tuesday, September 25, 2007
Saturday, September 22, 2007
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!
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!
Saturday, September 15, 2007
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.
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.
Saturday, September 8, 2007
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.
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.
Thursday, September 6, 2007
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.
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.
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