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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 impediments to awakening is 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 simple 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 our habitual patterns of belief and thought. However once they are seen, once they become objects of perception, 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, but recognizing the level of student addressed, introduces the notion of building up to samadhi. He then reinforces that samadhi practice eliminates the dysfunctional mind states and now introduces the 5 examples of dysfunctionality, the impediments or afflictions, that need to be addressed. 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. He notes that states of mind, whether painful of not painful, (klishta - aklishta) exist in four basic forms. Firstly, they can be buried in the background of the unconscious, in seed form but not growing. The curent life conditions do not activate them so they lie dormant. Or, they can exist in a weakened state. These states are not exactly dormant, but the energies they contain do not create a big disturbance when fully activated. In Samadhi/meditation practice we learn to stop reinforcing them by neither reacting to nor surpressing them. The next two forms are more problematic. When they are fluctuating, certain life conditions can release their full energies. If I was bitten by a dog when a young child, I may carry a strong traumatic memory of that experience that can be triggered by seeing or hearing a similar dog and I can suddeny become flooded with fear and anxiety. This in time can settle down, only to be retriggered the next time I see a dog. When the dysfunctional state is fully operating moment to moment I am in the hell realms, as the Buddhists would say. I get no relief from the suffering. 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. Notice also the subtle return to dualism/sexism as the world of form is described as painful and impure while the transcendent is joyful and pure. Non - dual awakening sees through this confusion. Don't blame the feminine! The world of forms is as divine as the formless. Just don't entangled in the game of grasping after some of the forms and rejecting others. That is suffering and ignorance. In II-7 and II-8 Patanjali will elaborate on this. 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. It may mean wanting something I feel I lack, or trying to hold onto something I think I need to remain whole. Grasping is a lovely term the Buddhists are fond of using, and as somatic practitioners, we can actually feel how the tissues, muscles, organs and cells are often habituated to 'grab - on' and refuse to let go. Clinging is another fun word that we can feel this manifesting in our bodies. This is the complement to attachment. By aversion, Patanjali means the belief that eliminating something, or preventing something from happening, will remove all suffering, will make me whole. If only this traffic jam, this headache, this person would just go away! Or, I do not want to get old, I do not want to have to do the homework tonight, etc. Life has a deeply engrained sense of survival, for the individual and also the species. (see sutra II - 38). Nobody wants to die. But wisdom brings perspective and understanding of the whole process and it is possible to surrender to the inevitable with grace and lightness. Sutra I-2 is stated in a slightly different way. When resting in your Self, the kleshas cannot operate. If they arise, they dissipate immediately like a puff of smoke into the atmosphere leaving no trace. As more time is spent in this state, the power of the kleshas continues to diminish. 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. This is the entry into samadhi. Dhyana means the capacity to remain stable at the core even when disturbances and distractions arise. The witnessing consciousness stays present as other mind activities are activated. We might call this a meta level of awareness. Distractions are arising, I am non-judgementally aware that they are arising, (there is no guilt or condemnation at the fact that my mind may be cranking out some strange stuff!) and I am choosing to sustain this witnessing moment to moment. As we will discover later, there is some will power, some discipline involved as we are usually habituated to react in some way to negativity. We either give in and let it take over, or we run away by repressing the feelings. Samadhi is when we are able to stay present without so much work. We get bettr at it through practice. 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 (aspects of mis-identification) as suffering, due to the latent impressions (from previous lives), pain itself, and the fluctuating mind states caused by the gunas. Here Patanjali introduces vivieka, discriminative awareness, which he will elaborate upon in this chapter. "Experiences all as suffering" is often confused to mean that life is suffering, the world of form is suffering. As previously discussed in I-4, it is the identification process that is the suffering. Once you have had a taste of the True Self', the luminous emptiness, when the small self starts to reassert itself again, you see the inherent suffering involved. II-16 heyam duhkham anaagatam Suffering that has yet to come is to be avoided. Great sutra! The point of power is in the present moment. My actions now are creating karma which will manifest sooner or later. If I am clear of mind and acting from wisdom and compassion, I am not creating any new possibilities of suffering. Old karmas still lurking about will appear when ripe, but from this moment onward, it is a new world. II-17 drashtr-drshyayoh samyogo heya-hetuh The con-fusion of seer (Purusha) and seen (Prakriti) is the cause (of suffering) to be avoided. Patanjali restates I-3 and I-4 and II-15. The world of forms, prakriti, should be confused with the Seer, the Self. The key principles are mentioned again and again from slightly different perspectives to help deepen undestanding. In the next few sutras Patanjali continues the discussion of Purusha and Prakriti to tease out some more possible realms of confusion. 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. The Samkyha lesson begins here. In the Samkhya philosophy or world view, creation consists of 24 fundamental emerging principles, from most subtle to most gross. Each of these 24 is composed of three basic qualities, known as gunas. The gunas can also be seen in a modern way. Tamas is the tendency to remain the same, what Newton called inertia of rest. Rajas is inertia of motion, the tendency to keep moving, and sattva is the harmonious integration of these to apparently opposing tendencies. 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). The gross level of reality, in modern terminology, is the world of matter. It has weight, is tangible. The subtle is the realm of energy flow. It includes heat, motion, electical impulses etc. The buddhi (linga) is the underlying intelligence of creation, and Prakriti, a-linga is the quantum field, the realm of pure potentiality, the undifferentiated substratum of all forms 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. Patanjali continues his unfolding of Sankhya metaphysics. The Absolute or Purusha is also know as the Seer, drasta (see I-3 also) is the source of manifestation but not the material cause, which is Prakriti, the seen described in II-19 above. Buddhi, an evolute of prakriti and the vehicle of discriminative awareness is often mistaken for Purusha, pure awareness. This is a very subtle distinction 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. II- 49 tasmin sati shvaasa-prashvaasayor gati-vicchedah praanaayaamah The mastery of asana allows the exploration of more subtle life energies through regulating the natural flow of inhalation and exhalation. Mastery of any asana means the ability to sustain the posture through time without any aggresion or dullness in the musculo-skeletal system. This is the natural state of the animal kingdom but the human mind can interfere with the natural state of relaxed aliveness which is the integration learned in asana. When the musculo-skeletal system is transparent (sattva) the more subtle physiological or organic movements are seen more clearly and they may reveal more subtle blockages in the pranic flow. Pranayama practice is a way to help dissolve these.
II- 50 baahyaabhyantara-stambha-vrttih desha-kaala-sankhyaabhih paridrsto diirgha-suukshmah The movements of breath are outward, inward and restrained. Practice involves allowing the breaths to become longer and more subtle as you explore where the breath is felt inside the body, how longs the movements take, and how many cycles you can perform safely. II- 51 baahyaabhyantara-visayaaksepii caturthah The fourth (in addition to outward, inward and restrained) surpasses the limits of outward and inward. This suspension of the breath is spontaneous and different and not the result of the previous mentioned practices.
II- 52 tatah ksiiyate prakaashaavaranam Then the covering of illumination is weakened. II- 53 dhaaranaasu ca yogyataa manasah
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