Yoga—Practical
Disciplines for Knowing the Self
The word Yoga is derived from the Sanskrit root yuj, which means ‘to unite’. Yoga system
provides a methodology for expanding one’s individual consciousness to
universal Consciousness. There are various schools of Yoga—example Bhakti Yoga,
Jnāna Yoga, Karma Yoga, and Kundalini Yoga. But here only Pātanjala Yoga will
be reviewed because it is the most comprehensive
The Yoga system is highly practical, it discusses the
nature of mind, its modifications, impediments to growth, afflictions and the
method for attaining the highest goal of life—kaivalya (absoluteness). Since this method is described in eight
steps it is also called Ashtānga Yoga, the Eightfold Path.
The Yogic
View of Mind
According to Patanjali, Yoga is the control of the
modifications of the mind. The mind leads a person to bondage or liberation, is
the link between the consciousness and the physical body. For this reason
Patanjali places great emphasis on the study of the mind and provides for all
possible means to control its modifications and unfold its power for higher
attainment.
Theoretically, the Yoga system is based on the same
tenets as Sāmkhya philosophy and it also assimilates the teachings of Vedanta.
In the Sāmkhya philosophy, the mind is categorized into three functions or
parts: lower mind, ego, and intellect. In Vedanta the mind is divided into four
parts: lower mind, ego, intellect, and citta
or the storehouse of memories. In Yoga, however, the mind is studied
holistically and the term citta is
used to denote all the fluctuating and changing phenomena of the mind.
According to Yoga, the mind is like a vast lake, on the surface of which arise
many different kinds of waves. Deep within the mind is always calm but one’s
own thought patterns stir it into activity and prevent it from realizing its
true nature. The more one is able to calm one’s thought patterns, the more the
inner state of the mind is unveiled. It is not very difficult to calm down the
thought patterns on the surface of the lake of mind, but it is very difficult
to calm those thought patterns that arise from the bottom. Memories are like
time bombs buried in the lakebed that might explode and disturb the entire
lake.
There are two main sources for the arising waves of
thoughts, sense perceptions and memories. When the lake is clear one can see
the bottom of the lake, likewise when ones thought patterns are quieted, one
can see the innermost potentials hidden deep within the mind. Because the mind
is an evolute of Prakriti (see the previous chapter on Samkhya philosophy) it
is composed of the elements of sattva, rajas, and tamas. The relative
proportion of these three qualities determines the states of citta, the mind.
Five Stages of Mind: The mind is described in five
stages, disturbed (ksipta), stupefied (mudha), restless (viksipta), one-pointed
(ekāgra), and well-controlled (niruddha). The predominance of rajas and tamas
causes the mind to be disturbed. Rajas makes it hyperactive while tamas makes
it loose the quality of discrimination. In the second stage, the mind is
dominated by tamas, which means by inertia, sleep, ignorance, sleep and
lethargy. Here the mind looses its ability to think properly and becomes
negative/dull. In the restless stage there is a predominance of rajas, the mind
runs from one object to another but never stays anywhere consistently.
These three stages are negative and act as constraints
in the path of growth. At this level one experiences pain and misery but the
next two stages are more calm and peaceful. In the one pointed state there is a
predominance of sattva, the lighter aspect of Prakrti. This is a tranquil state
near to complete stillness in which the real nature of things are revealed.
This is conducive to concentration and the aim of the Yoga system is to develop
or maintain this state of mind for as long and as consistently as possible. In
the well-controlled state of mind there is a pure manifestation of sattvic
energy. When all the modifications cease and the state of stillness is
acquired, then Purusha (Consciousness) sees its real nature reflecting from the
screen of the mind.
The Modifications of the Mind: The Yoga system
categorizes the modifications of the mind into five classes: valid cognition,
invalid cognition, verbal cognition, sleep, and memory. All thoughts, emotions
and mental behaviors fall into any one of these five categories which are
further sub-divided into two major types, those that cause afflictions (klista)
and those which do not cause afflictions (aklista). False cognition and sleep
always cause afflictions. Valid cognition and memories (depending on their
nature) are not considered to be the causes of affliction.
The sources of valid cognition are perception,
inference and authoritative testimony which have been described in the earlier
chapter on Sāmkhya philosophy. False cognition is ignorance or avidya.
Ignorance is mistaking the impure for the pure, misery for happiness etc.
Ignorance has four offshoots i.e. asmitā which is generally defined as
I-am-ness, raga or attachment, dvesa or hatred and abhinivesa or fear of death
which is the urge of self-preservation.
Verbal cognition is the attempt to grasp something that
does not exist but is one’s own projection for eg the fantasy of marrying a
winged fairy and together flying off to a paradise.
Overcoming the Modifications: The modifications of the
mind are causes by nine conditions namely sickness, incompetence, doubt,
delusion, sloth, nonabstention, confusion, nonattainment of the desired state
and instability in an attained state. These disturb the mind and produce
sorrow, dejection, restlessness and a unrhythmic breathing pattern. Yoga
provides a method for overcoming these problems. Patanjali says that the mind
and its modifications can be controlled through practice (abhyāsa) and
detachment (vairāgya). The former means a particular type of effort through
which the mind maintains stillness. Methods of practice would be discussed in
conjunction with the eight limbs of yoga. The latter or vairagya does not mean
to detach the world, rather it means to eliminate identification with the evolutes
of nature and to understand oneself as pure Self, as a self-illuminating
conscious being.
Patanjali also describes another method, called Kriyā Yoga
to help students attain a higher consciousness while dealing with the restless
mind. Kriyā Yoga, which means the Yoga of Purification, is a threefold
discipline composed of the practice of austerity, study of scriptures and
surrender to God. Austerity does not mean torturing the body or suppressing
thought patterns, rather it means practicing choice or control in selecting
actions that will be helpful in attaining liberation. The greatest austerity is
to perform one’s duties skillfully without any intention of enjoying the fruits
of action. Study of Scriptures helps one discover ways he can deal with
effectively with himself and explore all his potentials within and without. It
also includes self-study and japa (repetition of a mantra). When one can perceive
all activities as part of a grand ritual that is being performed on the altar
of life in the worship of Divinity, the actual practice of surrender to God
begins. There remains only love for all creatures which radiates its light of
bliss and knowledge in every mental and physical action.
The Eightfold
Path of Yoga
Different paths like Karma Yoga, Bhakti Yoga, Jnana Yoga,
Kundalini Yoga, Mantra Yoga, Haţha Yoga, and so on are not mutually exclusive
but merely emphasize different aspects and are interconnected likes spokes of a
wheel. Pātanjala Yoga, a highly scientific path, combines many different
practices in a systematic way through which one can develop voluntary control
over one’s desires, emotions, thoughts, body and subtle impressions that lie
dormant in the unconsciousness mind.
The eight
limbs of Patanjala Yoga
1: Yamas (five restraints)
Ahimsā or non-hurting.
Satya or non-lying.
Asteya or non-stealing.
Brahmacharya or sensory control.
Aparigraha or non-possessivenss.
2: Niyamas (five observances)
Sauca or purity.
Santosa or contentment.
Tapas or zeal
Svādhyāya or Study part of Kriyā Yoga
Isvara pranidhana or Surrender part of Kriya Yoga
3: Āsana (posture)
Cultural poses.
Meditative poses.
4: Prānāyama (control of vital force)
Prāna, apāna, samāna, udāna, vyāna.
Paths 1 to 4 are part of Hatha Yoga.
5: Pratyāhāra (withdrawal of senses).
6: Dhāranā (concentration, part of Samyana).
7: Dhyāna (meditation, part of Samyana).
8: Samādhi (spiritual absorption, part of Samyana).
According to my email Guru, a learned exponent of
Vedanta, the Ten Commandments in the Bible are nothing but the yamas and
niyamas. According to Pātanjala Yoga, attachment to worldly objects is the
archenemy of the individual who wants to understand the inner self.
1: Yamas (restraints): To fulfill the above
conditions, Pātanjala Yoga begins by prescribing an ethical code designed to
calm one’s relationship with oneself and others. The five yamas replace
imperfections with virtues and together make up a code of social and moral laws
that regulate one’s relationship with others.
Ahimsā literally means non-injury or non-violence.
Generally one thinks of non-violence as merely restraining from physical act of
violence, but in Yoga scriptures nonviolence is to be practiced through
thought, speech and action. Actually, the real practice of nonviolence
necessitates expressing a spontaneous flow of all-encompassing love. Thus, the core
teaching of ahimsā reveals the light of unity in all creation and teaches one
how to expand his personality.
Satya or truthfulness is the most important
morality and social law. According to Patanjala yoga, one should be truthful to
oneself and to others in thought, speech and action. The field of truthfulness
is very vast and encompasses every aspect of life. The Yoga student is taught
to speak what he thinks and to do what he says. By Satya he gains inner
strength through which he casts away the insecurity in his life.
Asteya—nonstealing provides a great opportunity for the
practice of nonattachment and nonposseivesness. Such a person whatever he has
as sufficient and does not allow himself to disturb social peace and harmony in
order to attain desired objects by illegitimate means. The Yoga system advises
that nonstealing be practiced mentally, verbally and physically. An honest
writer writes original thoughts, and if some material is borrowed from others,
the author honestly and respectfully gives references.
Brahmacarya—literally means to walk in Brahman. One who
dwells in Brahman is called a brahmachari. The word brahmachari is commonly
translated as sexual abstinence but celibacy is only a partial explanation of
this word. Sexual continence in itself is not the goal; the goal is to control
the senses in order to achieve deeper levels of awareness. Pātanjala Yoga takes
brahmacarya in a wider sense to mean selectively performing only those
activities that are helpful in achieving the highest goal of life. Such a state
of consciousness is only possible if the mind is free from all sensuous
desires, including the sexual urge, which is the most powerful and can be
destructive if not directed or channeled properly. Sensual activity in excess
also leads to loss of vital energy that could be utilized for the attainment of
higher consciousness. For achieving this goal Yoga advises one to organize all
the sensuous forces and to utilize them in a beneficial way.
Aparigraha—non-possessiveness is misunderstood to mean
denying oneself all material possessions, but the word actually indicates an
inward attitude rather than an outward behavior. The feeling of possessiveness
is an expression of dissatisfaction, insecurity, attachment and greed. One who
desires for more continuously can never be satisfied. Non-possessiveness does
not mean that one must not plan for the future or that one should give away all
one’s money, it simply means that one must not be attached to what he has.
2: Niyamas (five observances)—regulate one’s habits and
organize the personality, allows a person to be strong physically, mentally and
spiritually.
Sauca—refers to both physical and mental purity. The
former protects the body from diseases while the latter prevents mental energy
from being dissipated. Mental purity depends on positive thinking, mindfulness
and discrimination. The Yoga system plays emphasizes on mental purity because
concentration and inward exploration are impossible without it.
Santosa—contentment is a mental state in which even a
beggar can live like a king. Santosa does not mean one should be passive or
inactive, for the practice of contentment must be coordinated with selfless
action.
Tapas—austerity means generation of heat which is a symbol of strength, purity,
light, knowledge and those actions that generate heat, strengthen will power
and enlighten the heart are known as tapas. The Bhagavad Gita states that Yoga
is not for one who indulges neither the flesh nor one who tortures it. In
practicing tapas, one is advised to inspire oneself with spiritual warmth, to
burn with zeal for enlightenment. A simple life free from sensuous indulgences,
a regulated diet and the performance of all one’s actions in the service of
humanity are a part of the practice of asceticism.
Svādhyāya—includes studying the scriptures, listening
to saints and sages and observing lessons from one’s own experiences. One must
select only the gems of the teachings from available sources and then
assimilate them into his own philosophy of life. If one were not selective in
the study of scriptures it would mean reading lots of books thereby leading to
mental conflict. The skillful study of reliable scriptures enhances one’s
understanding and gradually leads to the unfoldment of his potentials.
Isvara pranidhāna—surrender to the Ultimate Reality is
the highest method for protecting oneself from the enemies of attachment, false
identification and the idea of doership. Surrender is possible, however, only
with infinite faith and dedication. Ego is the greatest barrier resisting such
complete surrender, but when one begins to feel and realize the ever-flowing
knowledge and peace from the Ultimate Reality, he starts to surrender his ego
and eventually become free from all passions.
The Yoga system does not suggest forcing oneself to
master these restraints and observances but encourage one to be gentle in
practicing them as sincerely as one can. They can help calm one’s mind, prevent
the mind from being distracted and help the body regain its physical strength. Yoga
places importance on them while advising the practice of other practical yogic
disciples as well.
3: Asanas or Posture—ensure physical health and mental
harmony. They are used in conjunction with the yamas and niyamas and other
limbs of Pātanajala Yoga, for without the other elements of the system, mere
physical exercise cannot provide the desired benefits. Nowdays, a number of
students do not understand this, thus, yogic postures have largely degenerated
into a system of physical culture. The aim of Yoga is however, attainment of
spiritual goals, to attain the highest state of samadhi. That is why Yoga
places great importance on the meditative postures, which enables one to sit
comfortably and steadily for a long time with the head, neck and trunk properly
aligned.
The postures are broadly divided into two categories,
one for physical well-being and two postures for meditation. There are
eighty-four classical postures, but only four of these are suggested for
practice & meditation. These are sukhasana—the easy pose, svastikasana—the
auspicious pose, padmasana—the lotus pose and siddhasana—the accomplished pose.
In all meditative postures, the emphasis is on keeping the head, neck and trunk
straight. The physical postures are designed to enhance physical well-being,
suppleness and control. They activate specific muscles, organs, glands and
nerves, and provide specific therapeutic effects. In the Yoga system complete
physical harmony is considered to be an essential prerequisite for achieving
one-pointedness of mind. Thus asanas are preparatory training for the higher
rungs of Yoga.
4: Prānyāma—Control of the Vital Force—After practicing
physical exercises the student becomes aware of a deeper level of personality—prāna, the life force functioning in the
body. The word prāna is derived from
the Sanskrit toot ana and the prefix pra; āna
means to animate or vibrate and pra
means ‘first unit’. Thus prāna means
‘the first unit of energy’.
This vital force animates all the energies involved in
the physical and mental processes, and thus it is prana that sustains and
activates the body and mind. Later writings of Yoga explain a highly advanced
science of prana, which yogis claim establishes the link between body and mind
and vitalizes both. Because the breadth is the grossest manifestation of this
vital function, the science of prana is also called the science of breath.
Continuous regulation of the breath strengthens the nervous system and
harmonizes all mental activities.
Yoga texts say that Prāna is the creator of all
substances and the basis of all functions. The Brhadāranyaka Upanishad says
that the thread of prāna (vāyu) runs through and holds together
the whole universe. This thread is the cause of the creation, sustenance and
destruction of all substances in the world. As long as prāna is in normal condition, the cells and tissues remain healthy
and perform their functions properly, but the moment its vitality starts
decreasing, the cell begins to decay. The intrinsic nature of Prāna is to be
active and to move, and this is the very quality that distinguishes the organic
world from the inorganic. Life begets life from the life force prana, it is
because of this life force that cells live and multiply, transmitting the same
vitality to new cells and tissues. Prāna is the link between individual and
cosmic beings. The breath is the thread through which prana travels from the
cosmos to the individual and vice versa.
Depending on its function in different organs, Prāna is
divided into ten types. They are prāna, apāna, samāna, udāna, vyāna, nāga,
kurma, krkāla, devadatta, and dhananjaya. Of the ten, the first five are most
important.
Prāna—here is used to designate a specific type of Prāna,
the vital force of inspiration. In this context the word prana means ‘that
which draws or takes in’. The life force that receives fresh cosmic vitality
from the atmosphere, activating the diaphragm, lungs and nostrils is called
prana. The head, mouth, nostrils, chest (heart and lungs), navel and big toes
are said to be the centers of prana. This important vital force resides in the
brain and governs the functions of the senses and the process of thinking.
Primitive instincts, emotions, intelligence, self-control, memory,
concentration and the power of judgment are manifestations of Prāna. As long as
the prana is in normal state, all the organs function properly. Bodily toxins,
intoxicants, malnutrition, fatigue and mental shocks disturb the vital force.
When the vitality of the mind starts to decay due to such conditions, then
higher abilities such as intelligence, memory, concentration and patience begin
to diminish and the lower instincts or emotions become predominant.
In the cosmos and in the body there is a continuous
flow of solar and lunar energy, also referred to in Yoga texts as positive and
negative energy, as pitta and kapha, fire and water, light and
darkness. When Prāna is predominated by solar energy, it is active and the
right nostril is open. But when lunar energy predominates, it is passive and
left nostril is open. The flow of Prāna through the right or left nostril
provides specific conditions and changes in mood and behavior.
Apāna—is the excretory vital force. Expulsive movements
occurring in the bowels, bladder, uterus during defecation, urination,
menstruation and all other kinds of excretions are due to the function of apāna.
The penis, anus, thighs, ribs, root of the navel and the abdomen are said to be
the abode of apana. When the excretory vital force which functions through the
thoracic and abdominal muscles, is disturbed, then symptoms such as sneezing,
asthma etc are observed.
Samāna—is the digestive and assimilating force that
makes food suitable for absorption and then assimilates it. This vital force is
seen in the entire body. Because of samana’s presence in the sskin, vitamin D
can be absorbed from the ultraviolet rays of the sun. The region between the
heart and the navel center is predominantly involved in the digestion of food,
and this part of the body is considered to be the main center of this vital
force. Absence of this assimilating force results in nervous diarrhea or
retention of urine, constipation etc.
Udāna—means ‘energy that uplifts’. It is the force that
causes contraction in the thoracic muscles, thereby pushing air out of the
vocal cords. It is thus the main cause of the production of sound. All physical
activities that require effort and strength depend on this vital force. It is
said to be situated in the larynx, the upper parts of the pelvis, all the
joints and the feet/hands.
Vyāna—is the contractile vital force. It pervades the
whole body and governs the process of relaxing and contracting the voluntary
and involuntary muscles. It is involved in the opening and closing of the eyes
and glottis. The ears, neck, eyes, anjles, nose and throat are said to be the
vital force in the body.
Food and breath are the main vehicles through which Prāna
enters the body. One can live a few days without food but not without breath.
This is why the Yoga system places so much stress on the science of breath. The
regulation of the movement of the lungs purifies and strengthens the nervous
system, which coordinates all the other systems of the body. Yogis have
developed a most intricate and deep science related to the nervous and
regulatory systems. The science of breath is related to subtle energy channels
called Nādis.
According to the yogis, the body is essentially a field
of energy of which a large part is dormant. With the help of pranayama a
student can unveil that energy field, expand it and channel it to explore
higher levels of consciousness. Yogic texts say ‘One who knows prana knows Veda’s
highest knowledge’. The science of prana and breath are thus of central
importance in the Yoga system.
According to Patanjali, pranayama means to regulate and refine the flow of
inhalation and exhalation. He does not advise the practice of pranayama until
one has achieved a still and comfortable posture. Posture that removes physical
tension and provides stillness are therefore prerequisites to prānāyāma. He
lists four kinds of prānāyāma—external—bāhya vrtti in which the flow of Prāna
is controlled during the exhalation, internal—abhyāntara vrtti in which the
flow of Prāna is controlled during inhalation, and intermediate—bāhya-bhy-antara-visayaksepi
in which the other two prānāyāmas are refined and the fourth—caturtha in which
prānāyana is transcended. The first three prānāyamas must be regulated within
space and time, but the fourth is highly advanced and transcends these
limitations.
When the internal and external prānāyama become very
subtle, then, because of intense concentration in a relaxed state, one loses
awareness of time and space, and thus the fourth pranayama happens
automatically. In this state the breath is so fine that an ordinary breathing
movement cannot be observed. The first four stages of Yoga discussed so far,
yama, niyama, asana and prānāyāma are collectively known as Hatha Yoga.
5: Pratyāhāra—Withdrawal of the Senses—is a technique
through which a student acquires the ability to voluntarily draw his attention
inward and keep his mind from distractions (external objects). Patanjali
describes Pratyāhāra as the withdrawal of the senses from their objects and
their establishment in the mind. The senses are constantly wandering from one
object to another, and the mind also wanders with them, although the mind is
subtler than the senses. The senses are the vehicles of the mind as it travels
but the mind is the master of the senses because without it, the senses could
not contact or experience any objects. Withdrawal of senses actually means
withdrawal of the mind.
Relaxation is actually the practice of pratyāhāra. When
one wants to relax a limb of his body, he simply disconnects the communication
of the mind and the senses to that particular limb. This is called releasing of
tension. When one has mastered relaxation in this way, he attains perfect
control over the senses and mind, there is no scattering of forces of the
senses & mind and one enters a state of concentration.
6: Dhāranā—Concentration—having withdrawn the senses
and the mind from external objects, the mind must then carry a single thought
pattern in a desired direction. Concentration, is the process through which one
withdraws the mind from all directions and focuses its powers for further
journey inward. To facilitate this process, one selects a suitable object for
concentration, such as a mantra—form—center in the body to name a few. In daily
life one unconsciously concentrates in many ways. In extreme happiness or
sorrow, the mind becomes concentrated on a single thought pattern. But such
concentration is motivated by emotion, instinct or impulse and is therefore not
considered to be yogic concentration.
There are four factors that are helpful in bringing the
mind to a state of concentration. One is developing interest in the object on
which one wants to concentrate. With interest attention can be developed. Two
is Practice. Regular repetition of definite techniques and processes that help
the mind to flow spontaneously without a break helps form the habit of
concentration. Three using the same straight, steady and comfortable seated
posture every time one practices and using a smooth, deep and regular
diaphragmatic breathing pattern helps one keep the mind and body calm yet
alert. Four a calm mind is necessary because an emotionally disturbed mind
cannot concentrate. An attitude of detachment from external objects and of
witnessing one’s own physical and mental activity calms the mind and develops
emotional maturity.
When a student practices concentration, he is advised
not to exert undue effort because effort leads to tension and tension disturbs
the nervous system and senses/mind.
There are various kinds of concentration, gross and
subtle, outer and inner, subjective and objective. According to Vyasa’s
commentary on the Yoga Sutras, one can concentrate internally on some point
within the body such as the cardiac center, the base of the bridge between the
nostrils or the tip of the tongue or any selected object. Using a mantra or the
breath for the object of concentration is considered to be the best method of
learning to focus the mind one-pointedly in preparation for attaining a
meditative state.
In the words of Swami Rama “Without concentration
energy of the mind is dissipated in vague thoughts, worries and fantasies. A
disciplined man expresses himself more clearly through concentration; a man of
ordinary intellect with highly developed concentration is more creative than a
highly intellectual man of poor concentration. Through concentration a direct
link with the cosmic mind is established so that the mind can attend to several
things simultaneously. Concentration is no substitute for labor or action, but
it does assist the individual in gaining unique experiences and truths hidden
in the deeper recesses of the mind.
Patanjali gave elaborate treatment to the science of
concentration, for he realized its utility in calming an agitated mind. Modern
scientists now concur with his view and are convinced that only through
concentration can one gather together scattered forces and emotions and resolve
conflicts. With steady practice the nervous system and the mind are relaxed,
and the mind becomes steady, one-pointed and free from the shackles of desire.
The aspirant is thus led, through concentration, to the superconscious state
where he experiences the bliss divine.”
7: Dhyāna—Meditation—is an advanced state of
concentration in which one single object of concentration flows without
interruption. In this state, the mind becomes fully one-pointed, and this
one-pointedness starts expanding into a superconscious state. Ultimately there
comes a state of samādhi—complete spiritual absorption. This is a spontaneous
expression of the unbroken flow of Supreme Consciousness.
The process of withdrawal of senses, concentration and
meditation can be compared to a river that originates when many small streams
gather and merge into one large flow of water. The river then flows through the
hills and valleys without being stopped by bushes and rocks, and it then finds
the plains, where it flows smoothly, passing through forests and villages until
it reaches its final destination and merges with the sea. So is the process of
meditation. At the initial stage, the senses and mind are withdrawn and made
one-pointed. Then that one-pointed mind flows constantly towards one object
without being distracted by petty emotions, thoughts, memories and anxieties.
Then it enters into the smooth, uninterrupted flow of the meditative state in
which siddhis (supernatural powers) are experienced. These are analogous to the
villages through which the river flows undistractedly. At last the mind
ultimately enters Samadhi and merges with the
8: Samādhi—Spiritual Absorption—The word samadhi is
closely related to the word samahitam which means ‘the state in which all
questions are answered’ or ‘ the state in which one is established in one’s
true nature’. Out of curiosity regarding the basic questions that the mind
wants to solve, the mind flirts from one thought to another and becomes
restless. But the moment the mind finds its answers, it has no reason to wander
and thus it naturally establishes itself in its true nature. Then the mind is
in a state beyond the concept of language in which it is accustomed to think
and produce modifications.
Samādhi is a state beyond thinking and feeling in which
individual consciousness expands and becomes one with the Supreme
Consciousness. In this state, the individual soul merges into the Supreme Soul,
casts away all limitations and causations and enjoys eternal bliss and
happiness. It is not a state of dissolution of individuality but rather of the
expansion of individuality. When individual consciousness expands to its
fullest, that is called Samadhi.
In different Yoga traditions, this state is called
soundless sound, the state of sound, or the highest state of peace and
happiness. There are two states of Samādhi—sabija and nirbija. The former means
samādhi ‘with seeds’. In this state, the sense of individuality is retained and
the seeds of desire and attachment still remain in latent form. Here the Yogi
realizes the Truth while a sense of ‘I’ as different from that realized Truth
is maintained. In the latter the individual consciousness is completely united
with the Supreme Consciousness. Here the yogi expands the sense of ‘I’ and
becomes one with the realized Truth within. This state of Samādhi with the
state of dreamless sleep or death. In dreamless sleep there is a predominance
of inertia (tamas) but samadhi is state beyond the concept of all the three
gunas.
Samyama—Patanjali used this term to describe the
combined state of concentration, meditation and samadhi. According to
Patanjali, one can achieve whatever wants to though the practice of samyama
because it expands human potentials and allows one to explore higher and higher
states of consciousness. Through the practice of samyama it is said that one
can develop supernatural powers or perfections called Siddhis, which are
described in the third chapter of the Yoga Sutras.
Because the body is a miniature presentation of the
cosmos, whatever exists in the cosmos is present in the body. Microcosm and
macrocosm being one, an individual can thus have access to the powers of the
universe. The practice of samyama upon any object brings perfection regarding
that object. By practicing samyama on latent mental impressions (samskāras),
for eg, one can realize their content and achieve knowledge of previous births.
By the practice of samyama on the throat center, one can eliminate hunger and
thirst or by its practice on the naval center, one can understand one entire’s
physiology. By the practice of samyama on the distinction between Purusha and
Prakrti, one can attain knowledge of Purusa, the Supreme Consciousness.
Many other kinds of supernatural powers, such as super
powers of sight, sound; smell, lightness, greatness and lordship are also
mentioned. One who attains these partial perfections still has to go beyond
their charms and temptations to establish himself in the state of perfect bliss
and happiness beyond these siddhis. Constant awareness and the grace of the
guru and God, who are one and the same in Yoga, help one to cross these stages.
As Swami Rama says “The transition from the
one-pointedness of the conscious mind to expansion into the superconscious is
possible, however, only through the grace of the guru, and without such grace
the aspirant who, through concentration, stills the conscious mind, becomes
aware only of the murkey depths of unconsciousness. This is a maze of diverse
impressions, and one can lose himself in it so that he cannot transcend the
unconscious to attain the superconscious state. Occult sciences, black magic,
and so on, are based on this experience of the dark shadows of the unconscious—a
state which represents a fall from the conscious to the unconscious rather than
an ascent from the conscious into the purity of the superconscious”.
The Concept
of God
Patanjali accepts the existence of God. According to
him God is a perfect supreme being who is eternal, all pervading, omnipotent,
omniscient and omnipresent. God is a particular Purusa who is unaffected by the
afflictions the ignorance, egoism, desire, aversion, and fear of death. He is
free from all karmas (actions), from the results of actions and from all latent
impressions.
The concept of God can give hope to human beings, for
when one overcomes all afflictions and does not allow himself to identify with
his karmas or to reap their consequences, and when one becomes free from all
samskaras, then he becomes a liberated soul and merges into God-consciousness.
Patanjali views the individual in essence as God, but
because of the limitations produced by afflictions and karmas, one separates
oneself from God consciousness and becomes a victim of the material world.
There is only one God. It is ignorance that creates duality from the one single
reality called God. When ignorance is dissolved into the light of
knowledge, all dualities are dissolved and full union achieved. That perfect
single Being always remains perfect and one. There is no change in the ocean no
matter, how many rivers flow into it, and unchangeability is the basic
condition of perfection.
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