|
|
|
|
|
|
||||
|
||||
|
|
|
|
|
|
|
|||
| Yoga and Awakening | ||||||||
a
center for Arlington, MA 02474
|
Yoga Sutras Studies I11: Vibhuti Pada: On Specialized Skills Patanjali completes his discussion of astanga yoga by introducing limbs 6, 7, and 8, dharana, dhyana and samadhi. Dharana is the first step in developing a one point focus of the mind. It is a deliberate orienting of the faculty of attention to something in the world of forms. Dhyana is the deliberate sustained focal attention and samadhi is the effortless sustained focal attention. Dhyana is the word often used for meditation practice and the Japanese word Zen, as in Zen Buddhism, comes directly from the Sanskrit work dhyana. Patanjali introduces a new term, samyama, to describe the simultaneous practice of these three. From a modern point of view, Patanjali is describing how to tap into the minds inherent capacities for self integrating, or rewiring the brain, to bring together mind states that embrace multiple levels of brain activity, representations, and skill sets. He also goes into much more detail about the actual process of samadhi using the language of the time. The rest of the chapter is devoted to describing many new mind states that emerge from dedicated, disciplined practice in very specific areas. These are known as siddhis or spiritual powers. It is important to note that these are not part of the direct path to awakening, which involves the discrimination between awareness and what arises in awareness, or purusha and prakriti, the terms used by Patanjali. Vibhuti Pada
III – 1 desha-bandhash cittasya dharanaa Concentration is holding the attention in one place Here the will power is utilized to hold the attention against the habits of dullness and/or distraction, (tamas and rajas). There is the sense of ‘I am intentionally challenging the habits of the mind. A seed, 'bija' is given as a place to focus or stabilize the attention such as the breath, a mantra, a visual image etc. Notice that this is a form of abhyasa, practicing to stabilize the mind introduced in I - 11 III – 2 tatra pratyayaika-taanataa dhyaanam Meditation is sustaining the attention to one place over time. Meditation is discussed in depth in the samadhi pada as well. As is dharana, there is still a sense of the will overcoming the habitual tendencies to dullness and distraction. The process of orienting to a sensory modality or aspect of the moment is a very natural human activity. A student has to focus on her studies to aquire depth of understanding. A plumber or electrician has to pay close attention to the process of their jobs. All walks of life invite paying attention. Yoga takes the process to a whole other level by paying attention to the whole process of paying attention and refining and nurturing it. This 'meta level' makes spiritual practice unique. III – 3 tad evaartha-maatra-nirbhaasam svaruupa-shuunyam iva samaadhih Samadhi is the effortless sustaining of attention, such that the self sense dissolves and the object (attended to) alone shines forth. As the process stabilizes, (because of our old friend Hebb's Axiom, neurons that fire together wire together) our attention no longer requires effort to overcome habit. The wiring is strong enough the be self sustaining. The process of learning a piece of music on a piano is somewhat analogous. At first there are slips, mistakes and confusion. At some point, the body 'gets it' and the music flows. In samadhi, the mind flows. III – 4 trayam ekatra samyamah These three together (dharana-dhyana-samadhi) is samyama. Patanjali includes this to show that in actuality, there is a progression to move into Samadhi. For example, if I am beginning my morning practice, I begin by bringing my attention to the flow of energy or prana in the organism. After a short time there is a settling in of attention and soon absorption in the flow arises and practice continues at this level, no time, no self, just flow. Occasionally the flow is broken and the process begins again. III – 5 taj-jayaat prajnaalokah From that (samyama) comes light and wisdom The state of absorption brings insight, intuitive revelations and a more grounded energy in general. It becomes easier to sustain because the neural pathways of effortless sustained attention are being strengthed. (Hebb's axiom... nerves that fire together, wire together.) Patanjali has previously touched upon these revelations in I - 20, I - 48-49, and II - 27. III – 6 tasya bhuumishu viniyogah (Samyama) is applied on the (various) stages (of Samadhi) In I - (17-18), and I - (42- 49), Patanjali introduces the developmental stages of samadhi. Here he show the meta level of the yogi, paying deepening attention the layers and levels of posssible attention. Yoga is the unfolding of an elegant spiral of awakening. III-7 trayam antar-angam puurvebhyah These three (dharana, dhyana, Samadhi) are internal limbs, compared to the others. (the first five limbs from chapter 2 ) The first five limbs are involved with our relationships with the outer world and the more tangible energies of physiology and emotion. These last limbs are more subtle and emerge for observation when the first five have been harmonized. If my back hurts, if I am nauseous, if I am emotionally distraught, if I am distracted by whats going on around me, these subtle realms will remain unknown. III – 8 tad api bahir-angam nirbiijasya Even these (dharana/dhyana/samadhi - samyama) are external to seedless samadhi. Samadhi with support is more 'outwardly directed' than samadhi without support. Patanjali recognizes the unfolding of more subtlety until the world of forms is no longer necessary to sustain awareness. III – 9 vyutthaana-nirodha-samskaarayoy abhibhava-praadurbhaavau nirodha-kshana-cittaanvayo nirodha-parinaamah Restraint is the disappearing of the outgoing mental tendencies and the appearance of restraining tendencies at the moment between the dissolving of an old image and the arising of a new image. In sutras III - 9 through III- 15, Patanjali goes into detail about just how the faculties of the mind are harnessed and integrated to create the samyama state. He describes three sequential transformations (parinamas) that the mind undergoes in this process. This is somwhat analagous to the transforming of an ordinary piece of glass into a powerful and flexible lens. When the lens is used to look at different objects, new insights and revelations about the structure and functioning of the objects emerge that are not normally available. The transformation known as restraint, nirodha, is both the first and also, in its fully blossomed state, final transformation. First introduced in sutra I-2 as a part of the definition of yoga, restraint is a fundamental property of the nervous system. In neurobiological terminology, the activity of nerve cells, nerve current and neurotransmitters can cause other cells to fire (release its signal), or can inhibit cells from firing. This intentional cellular inhibition is the secret of nirodha, the first transformation in bringing about the level of focus necessary for the siddhis.
The starting point is always the particular state of mind present in the practitioner. A mind state essentially involves a cluster of cells, from differing regions of the brain, firing synchronously. Mindful awareness, relaxed focal attention, (samyama) involves the continuous integrated action of a specific cluster of cells focused in a specific area of enquiry. When the distracted state, (vyutthana citta) is present, the images arising in the mind appear to be quite random. Anything is liable to pop up. Meditators often call this the 'monkey mind' state. With the cultivation of nirodha samskaras, the possibility of restraining this random process becomes a dynamic state known as nirodha parinama, the state of restraining the wandering mind. III – 10 tasya prashanta-vaahitaa samskaaraat The (mind’s) undisturbed flow occurs due to samskaras. Samskaras are neural firing patterns, encoded as tendencies, capacities, or potentialities, that can be developed, engaged, or in a latent state. Here Patanjali is describing the energetic patterns of a deeply focused mind, which have been cultivated by abhyasa, devoted practice over a long period of time (sutra I-13, I-14) and vairagyam (letting go of painful, distracted, dysfunctional mind states). As the tendency to flow in an undisturbed way gets stronger, it becomes easier to actualize in any given moment, and sustain for long periods of time. The neuronal connections enlarge as they are utilized, as as been demonstrated in mri scans of experienced meditators. III – 11 sarvaathataa ekaagratayoh ksaya udayau cittasya samaadhiparinaamah The elimination of ‘all pointedness (wandering mind) and the rising of one-pointedness is the transformation to Samadhi. The wandering mind is also a neurobiologically wired tendency. This tendency is inhibited by the nirodha samskaras. Then follows the next transformation, the focal attention of samadhi. In this second parinama, orienting focus is brought to a specific image or process (dharana), sustained there through will (dhyana), and finally sustained effortlessly (samadhi). The neurological pathways of focal attention toward the specific image or seed (bija) gradually become strong enough to hold the attention there effortlessly. A rough analogy here is the ability to hit a major league fastball. The player must be able to drop all distractions and follow the movements of the ball precisely. This happens in a second or so. The yogis want to sustain the flow for longer and longer periods of time III – 12 tatah punah shaanat uditau tulya pratyayau cittasya ekaagrataaparinamah One-pointedness arises when the previous image subsiding and the current image arising are the same. In this third transformation, ekagra parinama, we find the culmination of the neurobiological transformation. The orientating attention has locked onto the seed and remains there. The wiring is strong and stable. However, what is also noticed is that this process is not continuous but quantized. That is, an image of the seed is in the mind field, it fades away, the next image arising is identical. Patanjali here describes the gap or space between mental images which is not usually noticed in a wandering mind. In these gaps the everpresent stillness, Purusha is first revealed. With practice, the gaps get longer, and eventually, the orientation turns to the infinite silence and no longer needs the seed to hold it attention. III – 13 etena bhuutendriyeshu dharma-lakshanaavastha-parinaamaa vyaakhyaataah By these (referring to III-10 – 12) the transformation of the characteristics, state and condition, of the objects and senses is explained. Parinama, transformation, refers to the dynamic nature of prakriti. Everything is in constant flux. The Buddhists refer to this as impermanence. As we investigate the nature of prakriti, we find these three categories of change. I have a baseball on my desk. The characteristics are the cover, the stitches, the wound yarn, the core, the qualities that make this a baseball as opposed to a book or a pencil. This baseball exists now. If I am deeply engaged in the true nature of the ball I can imagine the ball in the past or future also. This is the state of the ball. Finally, the condition of this ball is slightly used. A few grass and dirt stains, intact stitches, some white showing through: these indicate the condition right now. III – 14 shaanta udita avapyadeshya-dharmaanupaati dharmii The substratum underlies past present and future Patanjali comes back to this in IV - 13. Beneath all of the changes is the unity of prakriti, the undivided ground of existence which gives birth to all forms. The dualistic Samkhyans say that prakriti is essentially separate from Purusha but joins with Purusha to give birth to the consciously perceived world. The Vedantins say that prakriti is a subset of Purusha, only the term Brahman is used to indicate the non-dual whole of creation and creator. III – 15 kramaanyatvam parinaamaanyatve hetuh The change in sequence is the cause in the change in transformations Patanjali the physicist introduces the notion of the time line and entropy into creation. In my example of the baseball, if I could see the whole history of the ball, from the growing of the cotton to crerate the yarn and stitches, the birth of the animal whoses hide becomes the cover, etc and the changes in the ball in 100,000 years, I would see a whole continuum of changes and recognize that all changes are everpresent at every moment, just not obvious. The fundamental substance does not change, but the flow of time creates the sense of transformations. This is the foundational principle to make sense of the siddhis that follow. III – 16 parinaama-traya-samyamaad atiitaanaagata-jnaanam When samyama is performed on the three transformations, knowledge of past and future ensues. Here begins the discussion of the siddhis or spiritual powers that are the result of intense practice. In III-6, Patanjali applies samyam to the various stages of samadhi introduced in Chapter 1. Now the samyama is directed to the three stages of bringing the mind into a deeply focused state. Parinama means transformation. As seen is the discussion of the previous sutra, the past and future always co-exist in the present. By seeing deeply into the nature of change we can understand the whole sequence of whatever form we are investigating. III – 17 shabdaartha-pratyayaanaam itaretaraadhyaasaat sankaras tat-pravibhaaga-samyamat sarva-bhuta-ruta-jnanam. Confusion arises from the superposition of words, ideas and meaning. By performing samyama on the distinction among them, knowledge of the speech of all creatures arises. In I - 42 Patanjali first discusses the confusion of these. Here, samyama on their differences leads to something surprising. Underlying are verbal communication is sound, the vibration of the vocal cords. humans learn to attach meaning to these sounds through the development of language. But many other animal also use sound to communicate. Birds create an amazing symphony of sounds with their voices. Whales and porpoises use sound to communicate for 100's of miles under water. Wolves howl, raccoons make eerie noises etc etc. Patanjali states that a yogi can so penetrate into the nature of sound that the meaning of all communication can be understood. (During my recent trip to Costa Roca in December of 2011, I spent a lot of time with bird masters. These guys had an amazing ability to pick out the different bird calls, identify the bird, and describe the nature of the call. We heard territorial statements, mating calls, warning call, songs of joy and delight.) III – 18 samskaara-saakshaat-karaannt puurva-jaati-jnaanam Bringing previous mental impressions into direct perception leads to knowledge of previous births. As a culture that takes reincarnation for granted, yogis discovered that all past lives leave samskaras or memory traces in the mind field. In a deeply quiet mind, these more subtle impressions can be examined. For the average person, keeping track of this lifetime is complicated enough! III – 19 pratyayasya para-citta-jnaanam From the ideas of others comes knowledge of their minds As one learns to listen at all levels, a yogi can discern layers of subtle nuance in voice, emotion, posture and speech to see the underlying states of anothers mind activity III – 20 na ca tat saalambanam tasyaavishayiibbhuutatvaat That (knowledge) is not supported by the object (of the other’s mind. Although the yogi can see/feel/know directly the mind states of another, the outer objects that lead to those mind states are not seen in this way. As a simple example, I can see you are angry, but i do not necessarily see what has set you off. (Unless that is obvious) III – 21 kaaya-ruupa-samyamaat tad-grahya-shakti-stambhe caksuh-prakaashaasamprayoge ‘ntardhaanam Samyama on the subtle form of the body leads to invisibility as the light emanating is blocked from other's eyes. This is a stretch to the modern mind, but the suggestion is that a yogi who deeply immersed in the subtle body can diffuse his atomic structure so that light from his 'body' does not reflect back to observers. III – 22 etena shabdadi antarndhaanam uktam In the same way, other senses are controlled. This follows the previous sutra and refers to control over the emanation sound, taste, touch and smell. Note: this sutra is dropped all together by many translators and commentators as it can be said to be previously implied in III-21. In those editions, the following sutra is III-22 and the subsequent numbers follow. III – 23 sopakramam nirupakramam ca karma tat-samyamaad aparaanta-jnaanam aristebhyo- vaa Karma (results of our actions) can manifest quickly or slowly. Samyama on karma or omens can reveal the time and circumstances of one’s death III – 24 maitry-aadishu balaani (Samyama) on friendliness and other such virtues brings strength III – 25 baleshu hasti-balaadiini (Samyama) on strength brings the strength of an elephant III – 26 pravrttyaaloka-nyaasaat suukshma-vyavahita-viprakrsta-jnaanam Directing the inner light brings knowledge of things, subtle, concealed or remote III - 27 bhuvana-jnaanam suurye samyamaat Samyama on the sun brings knowledge of the different realms of the universe. III - 28 candre tara-vyuuha-jnaanam (Samyama) on the moon brings knowledge of the solar systems. III - 29 dhruve tad-gati-jnaanam (Samyama) on the pole star brings knowledge of the movement of the stars III - 30 naabhi-cakre kaaya-vyuuha-jnaanam (Samyama) on the navel center comes knowledge of the organization of the body. III - 31 kantha-kuupe ksut-pipaasaa-nivrttih (Samyama) on the pit of the throat brings the cessation of hunger and thirst. III - 32 kuurma-naadyaam sthairyam (Samyama) on the "tortoise nadi" brings stability. III - 33 muurdha-jyotishi siddha-darshanam (Samyama) on the "light in the skull " brings a vision of the perfected beings. III - 34 praatibhaad vaa sarvam Or, by intuition everything becomes known. III - 35 hrdaye citta-samvit (Samyama) on the heart brings knowledge of the mind. III - 36 sattva-purushayor atyantaasankiirnayoh pratyayaavisheso bhogah paraathatvaat svaartha-samyamaat purusha-jnaanam The intelligence and the Self are confused (in the average person. Intelligence is dependent upon another. Samyama on that which is independent brings knowledge of Purusha (Self). III - 37 tatah praatibha-shraavana-vedanaadarshaasvaada-vaartaa-jaayante From this (see III-36) intuition and the arising of highly refined hearing, touch, sight, taste and smell. III - 38 te samaadhaav upasargaa vyutthaane siddhayah These 'siddhis", or super-normal yogic powers are accomplishments for the outgoing mind, but obstacles to samadhi. III - 39 bandha-kaarana-shaithilyaatpracaara-samvedanaac ca cittasya para shariiraaveshah By loosening the causes of bondage (the kleshas) and by knowledge of the pathways of the mind, the mind can enter the bodies of others. Edgar Cayce, well know psychic of the 20th century, was famous for being able to diagnose ailments and offer remedies for patients hundreds, if not thousands of miles away. III - 40 udaana-jayaaj jala panka-kantakaadisv asanga utkraantish ca With mastery over the udana vayu one attains levitation and the avoidance of water, mud and thorns. In the next two sutras, Patanjali mentions two of the subtle pranas explored in pranayama practice. The udana vayu governs upward moving energy and is involved with the soul leaving the body at death. Here mastery of this leads to levitation. III - 41 samaana-jayaat jvalanam Mastery over the samana vayu brings radiance. The samana vayu, in the region of the solar plexus governs digestion, the element fire. With its mastery, a radiance emerges. III - 42 shrotraakaashayoh sambandha-samyamaad divyam shrotam Samyama on the organ of hearing and the substratum of sound brings awareness of divine sounds. III - 43 kaayaakaashayoh sambandha-samyamaal laghu-tuula-samaapattesh caahaasha-gamanam Samyama on the relationship between the body and akasa and meditation on the lightness of cotton brings the power of moving through space.
III - 44 bahir-akalpitaa vrttir mahaa-videhaa tatah prakaashaavarana-ksayah (Samyama on) the maha-videha (great out-of-body) state destroys the covering of the light. III - 45 sthuula svaruupa-suukshmaanvayaarthavattva-samyamaad bhuuta-jayah Samyama on the gross form, essential character, subtle nature and purpose brings mastery over the elements.
III - 46 tato 'nimaadi-praadurbhaavah kaaya-sampat-tad-dharmaanabhighaatash ca Samyama on the organ of hearing and the substratum of sound brings awareness of divine sounds.
III-47 ruupa laavanya –bala-vajra-samhananatvani kaaya-sampat The perfection of the body consists of beautiful form, grace, strength, solidity and the brilliance of a diamond. III – 48 grahana-svaruupaasmitaanvayaarthavattva-samyamad indriya jayah Samyama on the process of knowing, on the fundamental form, on the ego, and on the inner qualities and purpose (of the gunas), brings control over the senses. III–49 tato mano-javitvam vikarna bhaavah pradhaana-jayash ca From this (mastery over perception) comes instantaneous knowing independent of the senses and mastery over nature. III- 50 sattva purusha anyataa khyaatimaatrasya sarvabhaava adhishthaatrtvam sarvajnaatrtvam ca Only one who discriminates between the intelligence and the Seer (Purusha) realizes omniscience and omnipotence. III- 51 tadvairaagyaat api doshabiijaksaye kaivalyam By renouncing even these powers and destroying the seeds of bondage, liberation arises III – 52 sthaanyupanimantrane sangasmayaakaranam punaranishta prasangaat One should be wary of being tempted by celestial beings as one can fall from grace. III- 53 ksana tatkramayoh samyamaat vivekajam jnaanam By samyama on the movement of moments known as time one gains the deepest understanding of reality. (See sutra IV-33) III – 54 jati lakshana deshaih anyataa anavacchedaat tulyayoh tatah pratipattiih As a result of this, there is discrimination between two objects normally indistinguishable by class, characteritics, or position in space. III – 55 taarakam sarvavishayam sarvathaavishayam akramam ca iti vivekajam jnaanam This knowledge born this awareness of reality is liberating, embracing all forms, across past present and future, in the timeless. III – 56 sattva purushayoh shuddhi saamye kaivalyam Perfection is yoga is when the purity of sattva equals the purity of Purusha.
|
|
||||||
 |
||||||||
| about
us ~ class
schedule ~ our
staff ~ published
articles ~ workshops & retreats ~ contact
us |
||||||||
