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| Yoga and Awakening | ||||||||
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center for Arlington, MA 02474
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Yoga Sutras Studies IV: Kaivalya Pada: On Liberation Here Patanjali concludes his treatise with more metaphysics and the presentation of the yogic vision of freedom, kaivalya. This all ties back to the Samadhi Pada and the definition of yoga given in sutras I-2 - I-4 and the Sadhana Pada and sutra II-26 where Patanjali describes the unbroken flow of discriminative awareness (between Self and not-self, or Purusha and Prakriti). The questions on the nature of mind, creation and the Divine that Patanjali adresses in the Sutras are the same questions that theologians and scientists are exploring here in the 21st century. IV.1 Janmaushadhi-mantra-tapah-samadhi-jaah-siddhayah Mystic powers arise due to birth, herbs, sacred chanting, austerity, and meditative absorption (samadhi). We might also call mystic powers 'altered states of consciousness'. These can arise from past life experience (birth), psychotropic herbs, trance from mystic chanting, self deprivation, and samadhi. This sutra carries over from the previous chapter. IV.2 jaaty-antara-parinaamah prakriti-aapuuraat The changes in other births is due to the pouring in of prakriti A walk through a forest is a great way to experience the pouring in of prakriti into all of the manifest forms, from sun, rain, clouds and sky, to birds, bugs, flowers plants and trees. From the human perspective, the life force pours into us in the form of our genetic history, our cultural history, and the dynamic conditions of the present moment. IV.3 nimittam aprayojakam prakritiinaam varana-bhedas tu tatah ksetrikavat The instrumental cause of creation is not the creative cause, but it pierces the covering from creation like a farmer (uses irrigation to grow his crops). The instrumental cause is prakriti, the fundamental substance of all forms, composed of the three qualities of tamas, rajas and sattva. (see II-18). Purusha, pure intelligence, primordial awareness is the creative cause. But when prakriti manifests as pure sattva, its form is transparent, and the all pervading purusha is self -revealing. IV.4 nirmaana-cittaany asmitaa-maatraat Created minds are made from ego only Asmita is a lovely Sanskrit word which does not have an equivalent in English, so I am using the word 'ego' a bit reluctantly as it is a word with layers of confusion attached to it. But it is the closest to pointing to the "I - me - mine" self sense we are all familiar with. Who am I? What is this 'I' that is very much embedded in my experience? As we learn to observe our own mind activity, we realize that we all have multiple minds or voices that have emerged under differing circumstances as our lives unfold. This is especially true in infancy and early childhood when we are growing a stable self sense, but even into adulthood we find the mind to be an amazingly complex entity. Modern psychotherapeutic explorations such as Internal Family Systems and Voice Dialogue are currently being integrated with spiritual disciplines to integrate these multiple 'minds' into a coherent whole. The challenge is to recognize that these 'minds', although they may pose as "I", as self, as Purusha, they are actually transient expressions of prakriti. IV.5 pravrtti-bhede prayojakam cittam ekam anekeshaam There is one mind among many which is the director of the different activities. There is truly only one Unique self who transcends and includes the many smaller selves. We can see this as an individual atman or the cosmic Brahman IV.6 tatra dhyaana-jam anaashayam From these (refers back to IV-1) the one born of meditation is without the storehouse of karma. Patanjali states that the actual samadhi practice burns away latent tendencies, which is not the case with the other 4. The rewiring of the brain enhances certain patterns and simultaneously inhibits others. It is through this repetitive inhibition of old patterns (see sutra III-9) that the seeds of old karma are burned away. IV.7 karmaashuklaakrsnam yoginas tri-vidham itareshaam The karma of a yogi is neither white not black: of everyone else, it is of three types. IV.8 tatas tad-vipaakaanugunanaam evaabhivyaktir vaasanaanaam From this, the activation of only those subliminal impressions that are ready for fruition occurs. Patanjali states that in any given life, only a portion of the old karma or patterning will be brought into awareness. Of course, an intense sadhana will be able to process more karma than a moderate one. IV.9 jaati-desha-kaala-vyavahitaanaam apy aanantarayam-smrti-samskaarayor eka-ruupatvaat Because they are of the same form, there is an uninterrupted connection between memory and samskara, even if they are separated by birth, time, or place. The unresolved latent tendencies will carry over into the next incarnation as samskaras (tendencies) which are a form of memory carrying over from one life to another. IV.10 taasaam anaaditvam caashiso nityatvaat Of them (samskaras) are eternal because desire (for life) is eternal Prakriti, by nature, is imbued with the desire to survive and thus samskaras themselves continue. IV.11 hetu-phalaashrayaalambanaih sangrhiitatvaad esaam abhave tad-abhaavah As (samskaras) are sustained by an immediate cause, motive, stored memories of the mind, and a supporting object, they (samskaras) cease when they( the 4 aspects above) cease. In any given life-time, patterns in the mind are sustained by their previous momentum, their desire to continue, memories of previous fruition, and something arising in the immediate moment. Let's use an easy one like sexual attraction as an example to examine this. Preservation of the species is a fundamental attribute of life, so within the human, there is always this immediate biological cause and motive lurking in the background of the mind. Previous experiences also leave psychological and emotional memories of either pleasure and gratification from sex, or conversely, of trauma and suffering as in rape. These memories amplify the charge of energy stored in the mind under 'sex'. Finally, there are a huge number of possible triggers, especially in the sexually charged modern society, that, in any given moment, can open the 'sex' channel and release a flood of energy. Once we can recognize the sequence and components of the triggering process, we can begin to move our energies into different directions to transform adictive behavior.
V.12 atiitaanaagatam svaruupato ' sty adhva-bhedaad dharmaanaam The past and future are real as they differ (from the present) only by the time the characteristics (appear) The metaphysics discussion that begins here and continues for several sutras has to do with the debates circulating around the various philosophical schools of Patanjail's time, including the Buddhists. What is the nature of reality, what is real, what is imagination: each school developed its own school of logic to express its beliefs and contradict others. Patanjali is writing for the Samkhya/Yoga school and thus differs for Buddhists, Vedantins and others. I do not find them practical or helpful for students, but they do offer insight into this particular moment in time. Past and future are inherently latent dimensions of the present moment. My body, in this moment, carries the memory of all that has come before, and I can trace this all the way back to the big bang 13.7 billion years ago. Every electron and proton in me emerged into being then. The future also will emerge out of this present moment. The present moment is wholeness, is fullness. Eckhart Tolle writes about the "Power of Now" as his own interpretation of this sutra. IV.13 et vyakta suukshma gunaatmaanah They (past, present and future) have the gunas as their essence and are either latent or manifest. Here Patanjali refers again to the gunas as the three fundamental attributes of all creation, including the past and future as well as the tangible present.
IV.14 parinaamaikatvaad vastu-tattvam The transformations of the forms (creation, the movements of the gunas) are a single unity And further, the gunas combine to create all manifestions but the underlying energy is one, is undivisible. IV.15 vastu-saamye citta bhedaat tayor vibhaktah panthaah Because there are many minds to each experience an object differently, there is a difference in object and mind. IV.16 na caika-citta-tantrum ced vastu tad-apramaanakam tadaa kim syaat An object is not dependent upon a single mind. If so, what if that mind does not perceive it? According to Patanjali, the object perceived is independent of the perceiver. He goes on to say that the apple that I see on the table does not exist because I see it. It has its own independent existence and does not disappear if I do not happen to notice it. Modern discoveries in quantum physics and interpersonal neurobiology might expand on his vision. We might consider that the observe, although separate from the observed, alters the observed through the act of perception. There is an underlying unbroken relationship amongst all forms.
IV.17 tad-uparaagaapeksitvaac cittasya vastu jnaataajnaatam An object is either known or not known by the mind, depending upon whether or not it is noticed. The nature of cognition is described. If the object does not come into contact with the citta, the mind, it is not recognized. If I do not see, hear, smell, taste or touch it, I do not know it exists.
IV.18 sadaa jnaataash citta vrttayas tat prabhoh purushasyaparinaamitvaat The changes of the mind are always known to the master, purusha, because of its unchanging nature. We return again to Purusha versus Prakriti, seer vs seen. Purusha signifies the unchanging, formless, eternal ground of being. The mind, being prakriti changes. Awareness, knowing is the realm of the Seer, Purusha.
IV. 19 na tat svaabhaasam drsyatvaat Nor is the mind self illuminating, because it can be perceived. Mind is of the nature of Prakriti, subject to change, through the transformations of the gunas. It is a vehicle, like a lens, through which the light of awareness focuses
IV.20 eka-samaye cobhayaanavadhaaranam There cannot be the discernment of both the seer and the mind at the same time. The seer sees 'through' the mind, but the mind does not see through the seer. To use some crude analogies, the eye sees through a lens, but the lens does not see through the eye. Also the mind sees through the eye, but the eye does not see through the mind. Finally the Seer sees through the mind, but the mind does not see through the seer.
IV. 21 cittantara-drsye buddhi-buddher atiprasangah-smrti-sankarash ca If the seer notices the mind and the mind notices the seer, you get an infinite regression (like a hall of mirrors). Also memory would become confused for the same reason. The seer and the mind are not equal, but are oftern confused. See discussion above. (See also I - 4)
IV. 22 citer apratisankramaayaas tad-aakaraapattau svabuddhi-samvedanam Although it is unchanging, purusha's self awareness arises as it’s illumination is reflected by the buddhi and its assumption of various forms.
IV. 23 drastr-drshyoparaktam cittam sarvaatham The mind, (citta) affected by both seer (Purusha) and the objects of creation, (Prakriti) knows all. IV. 24 tad asankhyeya-vaasanaa-citram api paraatham samhatya kaaritvat That mind, with its countless subconscious impressions, exists for Purusha, as it operates in cooperation with other (instruments). What we are beginning to understand in neurobiology is that what we call mind is actually a complex organizing process, integrating the various modalities of sensory data, memory, analysis, intuition and more, through neuronal connections between regions of the brain and central and peripheral nervous systems. Patanjali uses this reality to state that mind, citta, does not exist as a center of awareness in and of itself, but as a vehicle through which purusha and the fullness of creation co-manifest.
IV. 25 vishesa-darshina aatma-bhaava-bhaavanaa-vinivrttih For one who sees the distinction (between mind and Self) reflecting on the nature of the self ceases. Interestingly, Patanjali uses the Vedantic term atma instead of Purusha here. The self-enquiry question "Who (or what) am I" is a crucial component in the awakening process. Here Patanjali points out that this enquiry ends upon self realization. When "who am I ?" is mind contemplating mind, confusion and doubts arise. When, in the stillness of mind, Purusha is seen as the True Self ( see sutra I-3), all doubts are removed. IV. 26 tadaa viveka-nimnam kaivalya-praagbhaaram cittam Then the mind, inclined toward discrimination, pursues full realization. There is now a subtle shift in goal. The awakening involves a total realization of Wholeness, of Buddha Nature, but life continues and there is a recognition of the need to more deeply wire this into the circuits of the brain. Citta can continue to evolve and transform itself. Some of the transformations involve resolving old traumas and conflict. Some involve entering new realms of social integration
IV. 27 tac-chidresu pratyayaantaraani samskaarebhyah There can be breaks in the flow of discriminative awareness because of latent tendencies still to be unfolded. Seeds of karma may still remain latent, as old habits, carried in the culture as well as the individual, are evoked by present circumstances. The practice of deeper realization continues. IV. 28 haanam esaam kleshavad uktam The removal of these (latent tendencies) is like the removal of the kleshas. Patanjali ties us back to sutra I-5, when he descibed the painful mind states as klishta vrttis, and sutra II-2 when kriya yoga is introduced to attenuate the kleshas and bring about samadhi. Patanjali was a therapist as well as a yogi. IV. 29 prasankhyaane 'py akusiidasya sarvathaa viveka-khyaater-dharma-meghah samaadhih For one who has no interest in meditative wisdom (siddhis) because of the most refined discrimination, the samadhi known as cloud of virtue arises. The siddhis, as challenging to accomplish and mind-boggling in expression as they may be, are still manifestations of prakriti, not - self. When this is realized through deeper and deeper discrimination, something new emerges in awareness. IV. 30 tatah kleshaa-karma-nivrttih From this (dharma megha samadhi) comes the cessation of the afflictions and karma. Such clarity of awareness dissolves all traumas and does not allow any dysfunctional action. IV. 31 tadaa sarvaavarana-malaapetasya-jnaananasyaanantyaaj jneyam alpam From this ( the cessation of trauma and dysfunctional activity) knowlege becomes limitless and that which remains to be known is insignificant. As the buddhi is not longer tainted by rajas and tamas and sattva shines fully, nothing is left hidden. The seers unbounded reality is known, the details of creation are insignificant in comparison.
IV. 32 tatah krtaarthaanaam parinaama-krama-parisamaaptir gunaanaam From that comes the cessation the permutations of the gunas, their goal now accomplished. In sutra II-18, Patanjali decribes how the gunas exist for both experience and liberation. Here, with liberation, the gunas no longer need to transmute themselves. However, as we have noted, the liberated being can certainly return to the world and the gunas will again transform in experience. However there will be no chance of trauma or dysfunctional action, as rajas and tamas have become totally subservient to sattva. IV. 33 ksana-pratiyogii parinaamaaparaanta-nirgraahyah kramah The progression of an object through time is discontinuous. It is perceiveable at the last moment of change. Patanjali the quantum physicist presents a view of space, time, and objective reality. IV. 34. purushaartha-shunyaanaam gunaanaam pratiprasavah kaivalyam svaruupa-pratisthaa vaa citi-shaktir iti Liberation is when the gunas, devoid of purpose, return to there original state and the consciousness (Purusha) is situated in its own essential nature. Patanjali returns to sutra I-3 as the seer rests as itself. The self sense is the Absolute, and not ideas, concepts, or any sort of movement of the gunas. In the Bodhisattva tradition, the soul, the individual jiva living a life in space and time remains in the world as a teacher or living presence of the divine.
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