Part 4 - The Concept and Content of Patanjali Yogadarsana

The masterpiece in the literature of Yoga, Patanjali’s Yogadarsana is a great composition consists of aphoristic statements that together furnish the reader with a thread which strings together all the memorable ideas characterisitic of that school of thoughts. Sage Patanjali has gifted us scientifically and technically sound system for spiritual enlightenment.

It consists of four chapters called as padas. The first pada deals with general nature of Yoga and its techniques. Yoga is well defined here and then, deals with vrttis (mental modifications), abhyasa-vairagya as upayas (remedies), ways of training our mind to make it stable, internal limbs and two divisions of Yoga according to grades of consciousness (samprajnata and the other) together with their sub-divisions. As the main purpose of practices is samadhi, total absoption, the chapter deals with various stages of samadhi. This chapter therefore, is called Samadhipada. One should know why and how we should practice Yoga. The second pada explains this, the means to achieve the goal. It starts with philosophy of klesas, the causes of suffering in human life. It also gives the remedy in the form of kriyayoga and eight limbs (astangayoga) of practices. Basically, these are preparatory practices in the form of sadhana to prepare the sadhaka to go for samadhi. So, this pada is called sadhanapada.

The third chapter of Patanjali’s Yogasutra starts with the internal practices called antarangayoga. Through these practices, one experiences samadhi, unravelling all mysteries of Yogic life and giving us special powers–vibhutis or siddhis. These accomplishments are discussed in details in this third pada; therefore it is called as vibhutipada. All essential philosophical problems in study and practice of Yoga are expounded in fourth chapter. It explains the working of threefold action, pertaining to the present, past and future. The nature of the mind and its perception, of desires and its binding effects, of liberation and its effects and finally details of kaivalya or liberation are discussed in this last chapter, called as kaivalyapada.

Patanjali has arranged all 195 aphorisms (sutras) in a deductive and logical manner with numerous cross-references to various important concepts such as the klesas, karma, antaraya, siddhis and gunas. The scripture briefly outlines the art and science of Yoga meditation for Self-Realization. It is a process of systematically encountering, examining, and transcending each of the various gross and subtle levels of false identity in the mind field, until the jewel of the true “self” comes shining through.

It takes several years and lives for human spirit to reach the ultimate state of liberation. Intense Yoga practices with guidance from an expert master can accelerate this process of evolution. Patanjali classifies this progression in three ways i.e. mild, moderate and intense depending on the will of the aspirant. Some scholars have mentioned few Patanjali’s practices according to the levels of the sadhakas and these levels^[1] and practices are as under:

a) Uttama adhikaris (yogārūḍha):

Those who are already well versed with the Yoga and have already accomplished certain level of mastery in the field are the uttama adhikaris. The samadhipada is for them. And the practices given for Yoga are abhyasa and vairagya^[2] i.e. by consistent, regular practice for prolonged period and attitude of detachment, these distractions (the cittavrttis) can be regulated and stopped.

b) Madhyama-adhikaris (yuñjāna):

The second chapter (sadhanapada) begins with the kriyayoga for the ones who have some basic knowledge of Yoga and have done some sadhana so far, so this is the practice for those having moderate eligibility i.e. madhyama adhikaris:

“kriyayoga is a practice made up of tapas, svadhyaya and Isvara-pranidhana^[3] ”.

c) Adhama-adhikaris (ārurukṣu, manda):

The sadhanapada is also for the beginners i.e. adhama adhikaris. Those who are at the beginning level of their yogasadhana. And the technology suggested is astangayoga:

“yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi are the eight limbs of Yoga^[4] ”

The effect of practicing astangayoga is mentioned here as:

“When the impurities are destroyed through the practice of the different Yogangas, enlightenment dawns, culminating in discriminative enlightenment^[5] ”

Yogic discipline is a divine adventure to understand the human nature completely and the sufferings inherent in it and to further realize that only the way to end misery permanently is to find the truth which is enshrined within us^[6]. The aims are comparable with underlying principles of most of religions including Jainism.

The main aims of yoga are:

1. To get liberated for permanent bliss

2. To awaken greater values of life and uplift humanity through true meditation

3. Physical fitness, mental stability and emotional balance with spiritual attitutde Patanjal yoga recommends various meditative techniques for cultivation of love, compassion, goodwill and acceptance, as well as non-violence, truthfulness, training the senses, celibacy and non-possessiveness. Almost all world and Indian religions also recommend cultivating such virtues.

According to Swami Sivananda Saraswati of Rishikesh,

"Yoga is not a religion, but an aid to the practice of the basic spiritual truths in all religions. Yoga is for all, and is universal."

He also adds,

“Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need and the culture of tomorrow.^[7] ”

Swami Sivananda Saraswati explained yoga as an integration and harmony between thought, feeling and deed, or integration between head, heart and hand^[8]. In the last two or three decades, when yoga was introduced to the modern world, it was received with some skepticism. At first people thought that it was another religion. But in spite of this, young people took up yoga and soon others began to notice its amazing effects on body and mind. Then the scholars, medical doctors, criminologists, and philosophers started making investigations and they were surprised to find that yoga is not a religion but a science. It works on all aspects of the person: the physical, vital, mental, emotional, intellectual and spiritual.

Yoga and Jainism both are part nine darsanas of Indian Philosophy, Patanjali’s Yoga darsana is astika darsana as it accepts the authority of Veda as against Jainism, which is nastika darsana.

The application of the techniques of both these darsanas helps in relieving our day to day stress and achieving perfect health. Though, those are intermediate effects on the path of liberation.

Yoga practices are means of balancing and harmonizing the body, mind and emotions. Practice of asana, pranayama, mudra, bandha, kriya, dharana and dhyana gradually take us towards the union with the higher reality. These practices of self-awareness, self-training, and self-discovery are non-sectarian, and are compatible with all religions. If one is familiar with the differences between Yoga and religion, it is easy to keep them separate, or if you prefer, to integrate them. The choice rests with each person as an individual. This integration is done only after understanding each religion properly and from the origin. Jainism is one of such religions highlighted in this Thesis. The meaning of Jaina is the one who can get victory over the senses or sensual desires, and this is the basic requirement of any spiritual practice. The subtleness of this religion is really impressive taking us to the depth of our real nature, the ultimate truth, the goal of a seeker.

Here, the meanings of sutras are explained by different scholars and a blend of them is taken keeping main focus on collection of data of spiritual practices. Each topic explained below is based on all sutras from four padas of Patanjali Yogadarsana and are numbered accordingly.

In order to, understand the details of Patanjali Yogasutra, it is necessary for the aspirant to study details of each of four chapters and try to coordinate the common aim from all sutras.

Through this spiritual journey, the data are collected, analysed and then, compiled in different groups and under following headings:

1. Meaning and purpose of Yoga
2. Citta
3. Cittavrtti (Modifications of mind)
4. Yogic techniques for control of vrttis
5. Obstacles on the path of Yoga (cittaviksepas)
6. Methods of Purification of Mind (cittaprasadana)
7. Klesas (Afflictions) and Yogic remedies
8. Doctrine of karma (karmasiddhanta)
9. Samadhi and samapattis
10. Samyama and its effects (parinama)
11. Supernatural powers
12. Kaivalya

Footnotes and references:

[1]:

Swami Veda Bharati, Yogasutra with the Exposition of Vyasa, Vol.II, Motilal Banarsidass Publishers Pvt.Ltd., Delhi, 2009, p.5

[2]:

abhyāsavairāgyābhyām tannirodhaḥ | Patanjali Yoga Sutra, 1.12

[3]:

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ Patanjali Yoga Sutra, 2.1

[4]:

yamaniyamāsanaprāṇāyāmapratyahāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni | Ibid, 2.29

[5]:

yogāṅgānuṣṭhānādaśuddhikṣayejñānadīptirāvivekakhyāteḥ | Ibid, ?[2].28

[6]:

I.K.Taimni, The Science of Yoga,The Theosophical Publishing House, Chennai, 2005, p.7

[7]:

Satyananda Saraswati, Asana Pranayama Mudra Bandha, Yoga Publications Trust, Munger, p.1

[8]:

Ibid, p.2