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| Yoga and Awakening | ||||||||
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center for Arlington, MA 02474
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Yoga Sutras Studies II: Sadhana Pada: On Practice Patanjali now steps back and offers advice to those who are not as accomplished as the students addressed in the first chapter. When the mind has not stabilized in the samadhi state, it is easily distracted and gets bogged down in negative thoughts, feelings and emotions. The self-sense (ahamkara) is confused with the world of form (prakriti) and suffering (duhkha) ensues. This confusion comes in five basic forms, known in Sanskrit as the kleshas, understanding these are a key component to understanding yoga practice, and thus Patanjali begins this chapter with more specific practices and a detailed description of these confusions that require transformation. II-1 Tapah-svaadhyaayeshvara-pranidhaanaani kriyaa-yogah If we look closely, we can see Patanjali beginning an expansion of the core practices first introduced in Chapter 1, abhyasa and vairagyam. Self discipline, tapas, is the first stage of abhyasa, choosing to cultivate steadiness of mind and firmness of will power, day after day, year after year, with patience and persistence. Self study, svadhyaya, then applies this focus in two areas. Firstly, it is noticing all of the I - me - mine thoughts the clog the mental airwaves. These are the 'klishta vrttis described in I-5, the painful thoughts that arise in the process of selfing, a lovely and simply term coined by Larry Rosenberg of the Cambridge Insight Meditation Center. These thoughts are just that, thoughts. But they are very clever at posing as the "Self" They are usurpers and are insidiously engrained in out habitual patterns of belief and thought, but once they are seen, they can no longer pretend to be the seer. Secondly, svadhyaya includes the study of the "True Self", the seer, Purusha, as unfolded in the spiritual teachings. This leads to the beginning of viveka, discriminative awareness, differentiating Self from not-self. From this discrimination, we learn how to surrender to The divine, the "Self", in "Ishvara Pranidhana. In chapter 1, Patanjali devotes several sutras to Ishvara Pranidhana, and it will appear again as part of the 8 limbs (astanga) of yoga later in chapter 2. Patanjali refers back to the first chapter's statement, yoga is samadhi and now introduces the impediments or afflictions, to practice. Why is there suffering? Although Patanjali gives five basic aspects of suffering, we find that the first, not seeing the truth of what is, is really the source of the next four. Here Patanjali the neurobiologist appears. States of mind, whether painful of not painful, (klishta - aklishta) can be buried in the background of the unconscious, existing in a weakened state, fluctuating, or fully operating moment to moment. Patanjali first states this in sutra I-4, 'vrtti sarupyam itaratra', and will return to this again and again. See sutras II-17, II-24,II-25, IV-25 - IV 34 A detailed unfolding of this can be found in sutras IV 19 - IV 24 By attachment, Patanjali means the belief that possesion of this will eliminate suffering, will make me whole. By aversion, Patanjali means the belief that eliminating this will remove all suffering, will make me whole. Life has a deeply engrained sense of survival, for the individual and also the species. (see sutra II - 38) See sutra IV- 30 Dhyana is introduced in sutras I-32 - I-39 and again as part of the 8 limbs (ashtanga) of practice in chapter 3, sutra III-2. Karma is a key concept in Indian philosophy. Karma literally means action, to act. All actions lead to results, known as karma phalas, the fruits of karma. Postive actions lead to positive, ie beneficial results, and negative actons bring detrimental results. These results can take seconds, minutes, years or lifetimes to manifest, karma is a key piece of the yogic principle of reincarnation, which is now to be unfolded in the following sutras. II – 13 sati mule tad vipaako jaaty-aayur-bhogaah When the root (of karma) is present it is expressed as species, life span and life experiences. II –14 te hlaada-pari-taapa-phalaah punyaapunya-hetutvat Those (the expressions of karma) can be delightful and pleasant or painful because of merits and demerits (from previous karmic actions). II-15 parinnama-taapa-samskaara-duhkhair guna-vrtti-virodhaach cha duhkham eva sarvam vivekinah One who has attained discriminative awareness experiences all as suffering, due to the latent impressions (from previous lives), pain itself, and the fluctuating mind states caused by the gunas. II-16 heyam duhkham anaagatam Suffering that has yet to come is to be avoided. II-17 drashtr-drshyayoh samyogo heya-hetuh The con-fusion of seer (Purusha) and seen (Prakriti) is the cause (of suffering) to be avoided. II-18 prakaasha-kriyaa-sthiti-siilam bhuutendriyaatmakam bhogaaapavargaartham drshyam The seen (prakriti, the world of form) has the nature of illumination, activity and inertia (sattva, rajas and tamas). It consistes of the elements and the senses and exists for experience and liberation. II-19 vishesaavishesa-linga maatraalingaani guna-parvaani The basic stages of evolutionary unfoldment (gunas) are the gross, the subtle, the buddhi and the undifferentiated (state of Prakriti). II -20 drastaa drshi-matrah shuddho ‘pi pratyayaanupashyah The seer (Purusha) is only the power of seeing; although pure, there is witnessing of the images/ideas of the mind. II-21 tad artha eva drshyasyaatmaa The essential nature of the seen is only for the seer. II – 22 krtaartham prati nastam apy anastam tad-anya saadhaaranatvaat Although the seen ceases to exist for the liberated seer, it continues as it is common to others. II -23 sva-svaami shaktyoh svaruupopalabdhi-hetuh samyogah The coming together (of Purusha and Prakriti) is the means to understand the powers (of Purusha and prakriti). II – 24 tasya hetur avidyaa The cause of confusion is ignorance. II – 25 tad abhaavaat samyogaabhaavo haanam tad-drsheh kaivalyam By removing ignorance, confusion is removed. This is liberation. II – 26 viveka khyaatir avplavaa haanopaayah The means to liberation is uninterrupted discriminative awareness. II – 27 tasya saptadhaa praanta-bhuumih prajnaa True insight has seven stages.
Viveka khyaateh, discriminatory wisdom, is another definition of yoga: the capacity to differentiate that which is impermanent, prakriti, from the unchanging permanence, Purusha. Here Patanjali offers the parallel definitions of yoga: the various practices that lead to realization, and realization itself. Samadhi is again introduced, this time as the culmination of a series of more detailed preparatory practices. The 'don'ts of a life practice are included here. These behaviors are to be avoided as they perpetuate confusion, delusion and suffering. These are universal observances, for all beings, in any culture, at all times. In India this is referred to as following dharma, living a proper life. Here are the 'do's'. We want to nurture and encourage these attributes, these practices. The yamas and niyamas are the foundational practices in leading a moral and ethical life and are preparatory for spiritual practice. II-33 vitarka-bhaadane pratipaksha-bhaavanam Dan Golemans books, "Emotional Intelligence" and "Social Intelligence" offer a modern point of view of the cultivation of positive emotional and mental states. Dan Siegel's writings also offer very articultate presentations of just how this process works neurobiologically. Also see sutra I-33. Negative thoughts/emotions (lead to acts) such as violence and so forth, that may be done (by oneself), may be induced in another, or may be condoned. They are triggered by greed, anger or delusion and may be mild, moderate or extreme in intensity. As the end results (of these actions) are endless suffering, the cultivation of opposing (positive thoughts and emotions) (is encouraged) (Also see sutra I-33) II-35 ahimsaa-pratisthaayaam tat-sannidhau vaira-tyaagah In the presence of one who is established in non-violence, hostility is given up.
II-36 satya-pratishthaayaam kriyaa-phalaashrayatvam When one is established in truthfulness, the fruits of one's actions are supported by (truthfulness and are thus always virtuous). II-37 asteya-pratishthaayaam sarva-ratnopasthaanam As one becomes established in non-theft, all jewels appear. II-38 brahmacharya-pratishthaayaam viirya-laabhah When one is established in celibacy, vital energy and power is atained. II-39 aparigraha-sthairye janma-kathantaa-sambhodhah When restraint from all levels of grasping is established, the understanding of incarnation (arises). II-40 shauchaat svaanga-jujupsaa parair asamsargah By cleanliness, one develops an aversion for one's own body and for contact with others. Here we see the extreme side of masuline spiritual point of view which was dominant in Patanjali's time. The body is inherently imperfect, as is any impermanent form, and from one perspective, an obstacle to the realization of Purusha/Absolute as Self. A non-dual perspective honors the divinity of all forms without being attached or confused about the truth of the formless Self. Thus the body is a manifestation of divinity and wisdom, even in its imperfection and impermanence.
II - 41 sattva-shudhi-saumanasyaikaagryendriya-jayaatma-darshana-yogyatvaani ca. Upon purification of the mind cheelfulness, one-pointedness, sense control, and fitness to perceive the self (arise). Saumanasya is the opposite of daurmanasya (see I-32) II - 42 santoshaad anuttamah sukha-laabhah From contentment the highest happiness is attained. Sukha, happiness, ease, gracefulness, is the opposite of dukha, suffering. See sutras I-33, II-46 II - 43 kaayendriya-siddhir ashuddi-ksayaat tapasah From austerity, through the removal of impurities, brings perfection of body and senses II- 44 svaadhyaayaad ishta-devataa-samprayogah By study of the Self, connection to one's chosen deity (arises) II - 45 samaadhi-siddhir iishvara-pranidhaanaat Surrender to the divine brings perfection in samaadhi. Posture is stable and relaxed II-47 pra-yatna shaithilyaananta sam-aa-pattibhyaam With the release of effort and absorption in the limitless (posture is mastered). II- 48 tato dvandvaanabhi-ghaatah Then one is no longer entangled in duality.
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