Yoga Sutras Of Patanjali: Talks by Dr. Jayadeva Yogendra & Smt. Hansaji

samādhi pāda

On Concentration

samādhi pāda

Samadhi pada has 51 sutras, and it begins with understanding of the human thought processes, or vrittis, which deter us from realizing our true self. The kleshas are structural defects of the mind; they are ignorance (avidya), ego identification (asmita), attachment (raga), hatred (dvesha), and love of status quo or fear of change (abhinivesha). Patanjali explains that the mind, when it is clear, is like a clear mirror. The spirit is then visible to us in its true form. In sutra 1.24, he explains how one may reach the highest with belief in God. He explains meditation as a stage when the mind is rid of all thoughts except those of God. Further, there is a discussion of the possible mental distractions (which could be of the body or the mind or both), and the cultivation of parikarmas (embellishments) such as maitri (friendliness), karuna (compassion), mudita (joy in the joy of others), upeksha (indifference) to control them. The chitta can also be controlled with pranayamas (as breathing is closely connected to the state of mind)

The chitta, after the modifications cease, becomes transparent like a crystal and takes on the appearance of the object placed in front of it. This is called Samadhi (in Yoga). Samadhi can be sabija (with seed) or nirbija (without seed).

Yoga has a unique position with regards to realizing the spirit. One gains knowledge of everything that is associated with the spirit. To this end, the first chapter deals with the purification of the mind through abhyasa (practice and perseverance) and vairagya (nonattachment and dispassion).

I.1 atha yogānuśāsanaṁ

NOW (BEGINS) THE REVISED TEXT OF YOGA

Patanjali’s Yoga Sutras belong to the classical age when a learned person wrote only when he was sure of the purpose. It was never for the mundane goal of making money or writing for the sake of writing. The various aspects of the subject were considered including the nucleus of the subject matter itself consisting of definition, classification, methods, and evaluative results. The practical purpose behind the writing was to aid the students in attaining spiritual realization. It was a matter of crucial importance that only an adhikari, i.e. a person who was interested in attaining spiritual realization, studied such classical works. This cautions us that the Yoga Sutras should be studied only by those who possess such an interest. The author of the Yoga Sutras had a very clear purpose for writing them.

In the first sutra, the author just says, Now, the study of Yoga begins. Here, the word now has a very special meaning. The sound of the word ‘atha' itself has a certain spiritual significance, a ring of auspiciousness. The word ‘study’ is also very important because the author wants to make it clear that he is not proposing or discovering a new system, but merely re-stating or following the discovery of the first living being named ‘Hiranyagarbha' who enunciated it. In various writings, the word Yoga has been defined as union, whereas in the Yoga Sutras it has been defined as complete control of the mind. This definition of Yoga is explained in the second sutra. The seventeenth and eighteenth sutras as give us various divisions of Yoga. The twelfth and the following sutras as give us the methods of attaining samadhi, and the last sutra of the first chapter gives us the ultimate results of samadhi.

What is the significance of the word atha?

The very words in this first sutra evoke reverence and respect. The first word ‘atha’ or ‘now’ has an auspicious sound and inspires a certain feeling, the feeling that we are about to start studying a tradition as pronounced by a great teacher.

What is Yoga?

Here, Yoga primarily means samadhi and not union. Patanjali has made the meaning of the term ‘Yoga’ very clear right in this first sutra. Whatever follows this first sutra will be dealing with this meaning of Yoga. Yoga is nothing else but samadhi, which is concentration, a mind that is perfect in steadiness, concentrated and focused. It is the intrinsic capacity of the mind to be concentrated.

What does anushasanam mean?

The Yoga Sutras enjoy a great reputation as the very basis of classical Yoga. Anushasanam suggests going over something that has already been done. It is likely that Patanjali compiled the sutras and put them in a proper form. He did not establish a new system. The sutras are a philosophical treatise and not a manual of Yoga practices.

What kind of a mind is required for the study of Yoga?

Five types of mind are discussed in Yoga. They are kshipta – very restless; mudha – dull; vikshipta – distracted; ekagra – one-pointed or focused only on one thing; and niruddha – completely under control, arrested. Of these, only the ekagra and niruddha states of mind can attain samadhi. This is because the kshipta mind is too restless to find steadiness, the mudha mind is too dull to make the effort required for samadhi, the vikshipta mind is rather inconsistent; this is the state of most spiritual seekers. We have moments of clarity, concentration, and stability, but these don't last very long and we are easily distracted. The focus of the ekagra mind is needed; this mind is rarely distracted and can remain stable for a long time. This type of mind can gradually attain, through discipline, the state of niruddha or a state in which the mind ceases to function at all.

I.2 yogas cittavrtti nirodhah

RESTRAINING THE CHITTA (PERSONALITY COMPLEX) FROM (TAKING ON) MODIFICATIONS IS YOGA

One of the most significant definitions of Yoga is: Yoga is the cessation of mental modifications of the mind.

Chitta is the finest aspect of matter. As it is very refined, very sensitive, it can be moulded and has the capacity to become almost like purusha, consciousness. As a result, we often mistake chitta to be everything. If you ask yourself the question Who am I? the answer often is "I am feeling,’ ‘I am this...’ ‘I am that...’ but we never refer to ourselves as consciousness.

The chitta is an instrument and has many other characteristics. It is continuously active and can go on manufacturing pleasure and pain, like a TV set, which is continuously producing images. Many people are so identified with it throughout their lives that they cannot distance themselves from it. Like the television, which makes people laugh and cry, the mind also does the same. Parents often express concern about their children being lost and immersed in television, but the parents themselves have not learnt to switch it off. The parents, and in fact all of us, have to learn to shut off the TV as well as the mind, which continuously provides us with good and bad images and thoughts, which in turn block us from seeing the reality.

Chitta consists of the following constituents:

-Ego (ahamkara): I-sense.

-Mind (manas): the co-ordinator of the sense organs.

-Five senses of perception: (i) vision; (ii) taste; (iii) touch; (iv) hearing and (v) smell.

-Five senses of action: (i) speech; (ii) hands; (iii) legs; (iv) excretory organs and (v) generative organs.

-Five pranas – prana is subtle bio-energy which helps in: (i) respiration -prana; (ii) digestion – samana; (iii) elimination – apana; (iv) upward movement – udana; (v) all round circulation – vyana.

The sum total of ingredients working for the chitta or mind are the real culprit, and need to be not merely curbed but overcome. This idea of completely stopping the chitta does not appeal to the ordinary person, who would want to benefit from the chitta when it suits him and avoid it when it is painful. But you cannot have your cake and eat it too. The chitta possesses qualities which will suddenly cause it to generate undesirable traits that cause pain and suffering. You cannot get over it unless you knock the bottom out of the chitta.

How can samadhi be attained?

In the second sutra itself Patanjali tells us chitta vritti nirodha, meaning by a complete stoppage of all chitta vrittis.

What does chitta mean?

The derivation of this word chitta is ‘that which gathers'. They call it a beggar that lives on charity. Our mind is continuously collecting sensations, thoughts, ideas, and it is this collection after which the mind starts functioning. Without the sensations of thoughts, there is no mind at all. We are continuously gathering external objects and retaining them, and again re-creating new ideas. It is a cyclical process; external sensations, the memories, and again ideas. Chitta is the sum total of a personality. It consists of the senses, the mind, the subtler energies, ego sense – all the 17 components.

What are the vrittis?

Normally the chitta is lost in various activities i.e vrittis. These vrittis are five-fold – right knowledge (pramana), wrong knowledge (viparyaya) , imagination (vikalpa), sleep (nidra), memory (smriti). We are usually engaged in these. All the five types of vrittis have to be controlled. Only then can the objective of Yogis be realized.

What is nirodha?

Nirodha is a complete stoppage of thinking. Complete stoppage would bring the mind to a state where there is no thinking.

I.3 tadā draṣṭuḥ svarupe avasthānaṁ

THEN THE SEER IS ESTABLISHED ON HIS OWN

The question is why control the mind at all. After all, we do enjoy the non-stop show that the mind puts up. Suppose such a show was put up by actors in front of your house. You would be entertained, but you would also want to know more about the actors, the reason for their being there. Similarly, it is important to try and understand why our mind is so busy and what it is that it is after. Ignorance about the ways in which it works make our lives a hell. Life continues to throw up obstacles in our path and this goes on until we want to know why. It is actually nature’s way of getting us disenchanted with material life. It is only when you are completely disenchanted with the mind that the divine or pure consciousness is realised. We see this in ordinary life also. Help arrives only when you surrender totally. On the other hand, if you have too many friends, each is waiting for the other to make the first move, and you might end up with no one helping you.

The experience of pure consciousness is the essence of our existence. If one experienced that state, the original state, one would be able to see in contrast the other states the mind creates. The Chandogya Upanishad states this clearly; if you know all about a lump of gold, you automatically know all about all gold ornaments, because the ornaments are merely differences in name and form. Similarly, all our thoughts, and even the external objects, are merely variations of our consciousness. Take away consciousness and nothing exists. We have to work towards establishing ourselves in pure consciousness.

What happens when thinking comes to a complete stop?

Thinking can come to a complete stop when one attains to samadhi. At this point, absolute consciousness becomes available.

What happens after samadhi?

In the samadhi state, the mind is completely concentrated; all the functions of the mind are completely stopped. In such a state, it is possible to realize consciousness. In the ordinary state, our ego, etc., come in the way of our realizing our consciousness. We claim to be conscious, but what we really do is mistake the mind for our real self.

What is drshta and its real nature?

Drshta – absolute consciousness-- is the true personality, the spirit, soul. This is a witness-like state. If we get involved in the events of our lives, we only get upset. But if you are a witness, you are like the audience that enjoys the drama. This can only happen when all other interfering systems stop.

I.4 vrtti sārūpyam itaratra

AT OTHER TIMES THE SEER IDENTIFIES WITH THE MODIFICATIONS

The Samkhya system of evolution has a purpose, and the purpose is to ultimately make for a divine man. Nature helps the human being grow. We must accept our suffering; we must accept it as something that directs us towards spirituality. We should continue in the material, but we should intensify our spiritual seeking. We should learn to watch the game of life with passive awareness. We should strive to become a good member of its audience.

As we have seen, there are two different entities involved – consciousness and the material world. The latter is reflected in our mind, our thoughts, our feelings to the point that it becomes our world, our experience.

At such a time, complete identification that takes place. We are unable to distinguish between fact and fiction. We are not usually conscious of our consciousness as distinct from our thoughts. For us, our thoughts are the only thing. We believe we are our name, but our name is not our real self. Your Self is actually totally distinct from your name, physical body, your I-sense. It is your consciousness. When consciousness does not exist, nothing exists. The sutra tells us that when you are not conscious of pure consciousness, you are conscious only of your thoughts.

When one is not established in one’s own true nature, then one identifies with one’s thoughts. The hardest thing is to be involved in life as well as to be aware of consciousness at the same time. On the path of bhakti, the devotee is conscious of God. The devotee, this bhakt, consciously wants to maintain his awareness; he sees God everywhere. Whatever happens happens through him, he does not take any credit. He always says that God is doing everything. He is conscious of God. Such a man can suffer and can also go through pleasure without losing this awareness.

What happens to the drshta when we are unable to maintain a witness-like attitude?

The chitta is lost in various activities. The spirit functions in two ways; in fact, the spirit never really functions but, like a lame person who cannot walk, it only sees. The spirit identifies with this world of ours to the extent that we don’t know the spirit is functioning. We are like the policeman who went in search of a thief but returned empty-handed because the thief looked exactly like him. The policemen didn’t arrest him because he thought he was looking at a mirror image.

We believe that the world we see is more worthwhile than the world of true ‘reality’. We need to break our identification with the world. If the mind was not there, there would be no mix-up. The mind is both our enemy and our best friend.

I.5 vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ

THE MODIFICATIONS ARE FIVE-FOLD, EITHER PAINFUL OR NON-PAINFUL

We believe that our mind has a wide range of thoughts, but there is really not so much of a variety. All our thoughts can be put under five headings, and this can help us in controlling the mind. It is similar to a police force controlling a huge crowd; all it has to do is to identify the ring-leaders. Once this is done, then the others are ineffective. In the case of the mind, the ring-leaders are the kleshas. If we can find out the kleshas that are operating and handle them, then the rest is easy. That is why it is said that the whole objective of Yoga is to control the kleshas.

The kleshas themselves are controlled by the akleshas. The kleshas are the negative tendencies and the akleshas are the positive tendencies. Even the bhavas that we discuss often are of these two kinds. Totally, they are eight in number. They are dharma, jnana, vairagya, aishvarya, and adharma, ajnana, avairagya, anaishvarya. Most of our troubles are a result of the negative bhavas. Adharma, if it dominates, means a lack of discipline. An undisciplined person is not able to relate himself with the larger process, he fails to fit into the order of things, e.g., driving on the left side of the road in India. Obedience, acceptance, and faith are missing. In a case like this, self-direction does not come from the real self but from the impulsive self.

What are these vrittis and how many are they?

The vrittis, as we have said, are the activities of our mind. Patanjali says that the modifications of the mind are of five types.

What is the nature of these vrittis?

These modifications cause pain and suffering, and there are modifications that don't cause pain and suffering. These states are called klishta i.e. painful and aklishta i.e. non – painful. The mind will always possess one of these dualities of aklishta or klishta modifications. Usually, there are more factors that cause pain when we start feeling and thinking. We feel pain as we become aware of the painful nature of the world.

The strategy is to overcome the lower, painful tendencies with the help of non-painful tendencies. The non-painful states consist of disinterestedness, faith, and perseverance. We must take the help of these aklishta states to overcome the klishta states. Later on, we even throw away the aklishta states by paravairagya, which is the highest type of disinterestedness, and we remain unmoved by any consideration except the spiritual end.

I.6 pramāṇa viparyaya vikalpa nidrā smṛtayaḥ

THEY ARE (i) RIGHT KNOWLEDGE, (ii) WRONG KNOWLEDGE, (iii) IMAGINATION, (iv) SLEEP, (v) MEMORY

We are analysing the contents of the mind. Very interestingly, these mental contents cannot be determined by one’s thoughts alone or the object of one’s thoughts. It is in fact the intention behind the thoughts that determines one’s development. Thoughts which lead to higher development are aklishta (non-afflictive) while thoughts which lead to pain and suffering are klishta (afflictive).

The mental modifications are of five kinds, some of which are klishta and the others aklishta. The five kinds are pramana or right cognition, viparyaya or incorrect cognition, vikalpa is the cognition of a thing that does not exist i.e. imagination. It is a little play of the chitta and is basically false. Nidra, or dreamless sleep, is an indistinct awareness of state of mind, free from any objective congnition. It is a vrtti or state of awareness where all other cognition is in a state of suppression except that of the non-activity of mind. Smrti or memory is the recollection of things that have happened including the thoughts related to them, the awareness of earlier cognitions.

In Yoga, the state of mind is very important e.g. the ekagra or one-pointed state as against the mudha (inert) kshipta (restless) or vikshipta (occasionally steady) states of mind. As is the state of mind, so are the thoughts. The states themselves result from predominance of the gunas. In the sattvic state, the mind is pure and the mental cognition is mainly of the aklishta kind, whereas the rajasic and states produce more of klishta thoughts.

Why are there only five vrittis?

We are engaged at any time in any of these five. It is believed that they are comprehensive enough to include all the things that the mind is capable of.

I.7 pratyakṣānumānāgāmāḥ prāmānāṇi

DIRECT PERCEPTION, INFERENCE AND TESTIMONY ARE SOURCES OF RIGHT KNOWLEDGE

Often, the things we believe in are at sharp variance with the reality. We are a hundred percent certain when we state that steel is solid and not porous, but a look at steel under the microscope will prove us wrong. We build up our entire thinking on this basis and it seems to work. But if we really check our perception and our intellect, most of what we believe is untrue. Steel under an x-ray is all porous just as a very sharp razor's edge is wavy under the microscope.

This is one way to see things – by perception through the senses – eyes, ears, nose, touch and taste. The other ways of gaining right knowledge are through intellectual reasoning and logic. Yet another way is the authority of the word of a knowledgeable person. Much of our knowledge is of this kind. Somebody says something and we blindly believe him.

What is right knowledge?

This sutra gives a description of right knowledge. Knowledge itself has three channels or means: actual direct perception (pratyaksha), inference (anumana), and scriptural authority i.e. statements of the authorities (agama). Perception would include the senses and the mind.

What is the process by which our mind acquires right knowledge?

The senses are a channel through which the chitta travels and makes contact, modifies, becomes like the object, and creates knowledge. This knowledge is perceptual knowledge arising as a result of the senses coming in direct contact with the objects. Knowledge, arising out of this kind of perception, is new knowledge. It is something which was not there before in the perceiver’s mind.

What are the limitations of ‘right knowledge'?

Our so-called right knowledge is perverted. Right knowledge at present is based on the senses. We believe there is an external world we can contact, we gather information through the senses about the speciality or individuality of a specific object. This speciality can be known only by the senses. If we do not have the senses, we know the thing only through inference, which is generalized.

What goes on in logical thinking and inference?

Another way to know is through logical reasoning. Using this method, we only have to generalise. We do not get that experience which we get with perception. Instead, we try to see something in common in situations and then we try to see something uncommon, and after seeing both we make correlations. This is deductive logic. Inference is also a way of knowing. Inference is sequential knowledge. We can say a man is mortal because every human being eventually dies. We can then infer that this particular man will die, but we cannot say with hundred per cent certainty when he will die. Inference is not based on absolute understanding; it is general and not specific like direct perception is.

What do we mean by authoritative testimony?

Authority is the third way of knowing. This is very typical of Indian thinking. The Vedas are the source of such authority for music, philosophy, and Yoga. There is no department of Indian thinking which is away from the Vedas. The Vedas are a source of all knowledge. Authoritative testimony is blind belief in something someone has said.

I.8 viparyayo mithyājnāñam atadrūpa pratiṣṭhaṁ

WRONG KNOWLEDGE IS KNOWING THE UNREAL HAVING A FORM NOT ITS OWN

All Yoga practices are aimed at removing wrong knowledge. We often miss the real and perceive the unreal to be real. The knowledge that we gather this way is wrong knowledge as it does not match reality. The standard illustrations that are given are of optical illusions. In the desert you see water, but it could be only a mirage. Our mind also plays similar tricks on us. The consequences of this wrong knowledge are many. The obvious one is that we are not in touch with reality. The effort should be to know what is real and then act on that basis.

It is important to recognise that often there is a gap between our perception and the reality. We see one thing, we imagine it to be something else; this could pertain to people, places, situations, etc. We might believe a person to be honest, whereas he really is not, and we could be fooled into seeing things from his point of view. A foolish man was carrying a lamb on his back to sell. Four cheats saw him and decided to make a fool of him. One of them called it a dog, the other a donkey, the third a pig, and the fourth called it a deer. The gullible man, believing it to be a ghost, put the lamb down and fled.

'Avidya', the klesha, is deep-rooted. It is a subconscious tendency, and this in turn leads to many other kleshas such as asmita, raga, dvesha and abhinivesha. Mithya jnana is a general word for avidya, and covers all kinds of errors, mistakes, optical illusions, and more at the level of the conscious state. We take these as conscious states of everyday mind. We say, ‘I made a mistake'. Meaning the fact was there but I mistook it for something else.

Technically, the kleshas can also be helpful in one's spiritual growth. A tendency like attachment, for example, which by itself is undesirable, could help in spiritual growth when it is turned towards the pursuit of something higher e.g., God.

Why does wrong thinking happen?

Wrong thinking, unfortunately, takes place when the mind runs around foolishly into totally wrong channels.

What is the nature of wrong knowledge?

We might have a totally different picture of a thing from what it really is. For example, sand in the distance looks like silver in the sunlight. Or a rope may look like a snake. What is happening is anyata khyati, different knowledge. There is something to it even if it only exists in the mind, in this case a snake instead of a rope.

What are some of the forms of wrong knowledge?

Emotions originate from wrong knowledge. Doubt and uncertainty also fall under wrong knowledge.

What is the connection between wrong knowledge and the kleshas? Ignorance is nothing else but wrong knowledge. This is a klesha because it hurts, it causes pain. Impurity of the chitta creates wrong knowledge.

I.9 śabdajnāñānupātī vastūśunyo vikalpaḥ

IMAGINATION IS FOLLOWING VERBAL EXPRESSION AND KNOWLEDGE; IT IS WITHOUT A CORRESPONDING REALITY

Much of what goes on in our mind is the result of our imagination. Our thoughts are not in sync with reality, because imagination has the license to go anywhere, to go there where no real thing exists. While speaking, we might say, for example, ‘The arrow flew towards the target.’ In reality, the arrow is not a living creature that can fly, but we do use these figures of speech. Too much of this kind of poetic thinking takes us away from the facts.

No doubt, some imagination is necessary in our day-to-day life. Sometimes, on the basis of imagination and hypothesis, scientists formulate certain theories, and later they test them. A fertile mind is an imaginative one, but such a mind should be steered properly to ensure that it does not veer away from reality. Unrestrained, it could result in an increase in anxiety and fear. For increase, an unscrupulous doctor may inject unnecessary fears in a patient’s mind or the patient’s imagination may do the same. What is needed is a calm mind that sees things exactly as they are and decides.

What is vikalpa?

Vikalpa – imagination – is another modification of the mind. This is the same as ‘ideas’. There is no real object in imagination, it is merely a few words put together.

How is imagination different from right knowledge?

When we have an object in front of us and we try to observe it directly, the mind undergoes a change; it has knowledge. When we think of this object, there is no object in front of us and the object is purely dependent upon the word, imagination and ideas. It does not correspond to reality.

Why is it important to overcome imagination?

While attempting to concentrate, we function on the ideational level, and our imagination can become an obstacle to concentration.. We think of things other than the one we are trying to concentrate on. The rambling mind prevents us from becoming one with the object of concentration. When we have these mental distractions, our thoughts appear real to us and prevent us from seeing a thing as it is.

I.10 abhāvapratyayālambanā vṛttir nidrā

SLEEP IS THE (MENTAL) MODIFICATION WHOSE CORRESPONDING REALITY IS THE FEELING IMPULSE OF NON EXISTENCE

Sleep is a fluctuation of the mind wherein the mental state has no particular object. In sleep, the supply of blood to the brain decreases gradually, toxic substances accumulate, tiredness overpowers the brain resulting in a state of dullness. A dull state when there is no object and there are no real thoughts as in a working state is what we call sleep. There is no clarity of thinking but vague unconnected thoughts may be there in sleep. Dreams don’t come under the heading ‘sleep’, but fall under ‘viparyaya’ or ‘wrong knowledge’. Susupti is translated as deep sleep. About this state there are two opinions. One is that it is a very superior state, very much like samadhi.

It is said that chitta, as it cuts off all other disturbances, returns to a state of joy, i.e. very close to samadhi. This is the Vedanta position. Yoga does not agree. Yoga believes that the chitta that is possessed of klesha and avidya can never get rid of it. Even if the chitta is without any thoughts, the thoughts will still remain intact and would come up when we are in a wakeful state. Also, it cannot be said to be similar to samadhi because it is a result of tamas. Herein, the calmness experienced as a result of inertia is not similar to the calmness which comes from concentration in the samadhi state; the calmness of samadhi is sattvic.

To overcome the mental modification of sleep, a person needs to learn to be constantly in a relaxed state. Yogis are known not to sleep for many days because their body is always in a relaxed state.

Why should the modification of sleep be overcome?

When you sleep, the mind is overpowered by tamas. The sattva of the chitta, which is its true nature, gets overpowered by tamas. According to some ancient texts, sleep is the worst thing that can happen to a Yogi. The absence of the normal state of wakefulness and even of dreams is considered to be sleep. Dreaming is more like imagination. The dreamless state is the most highly recommended state of sleep according to Yoga.

I.11 anubhūta viṣayāsampramoṣaḥ smṛtiḥ

MEMORY IS WHEN A MENTAL IMPRESSION OF AN OBJECT IS RETAINED

Memory is nothing but a recollection of what has been experienced. The memory of an event should not exceed that which has actually been experienced. Unfortunately, we do not restrict ourselves to what is experienced, but instead go onto associated ideas and feelings. That is why the question is: do you remember the things or the thoughts of the things? Generally, the thoughts and feelings become bigger than the facts. For example, if I see a chair and, later on, while recalling the chair I might think about the place or the time where the chair was seen. I might start thinking about the person, the house I visited, and so on. It is important to separate the object of concentration from unnecessary thoughts.

In fact, in Yoga, memory is discouraged. When in deep meditation, a person wants to know more about the object of his concentration and the effort is to go beyond word, language, memories etc., and only then can you know the thing as it is. You could get a very coloured version of the thing otherwise. Once you are free from such disturbances, then it becomes possible to immerse oneself into the object. You can go right to the level of the atoms and know the object in totality. So to develop smriti (memory) for spiritual progress, constant recollection of God or reminding oneself that the body is not the real self should be practised. This will help to prevent and thereby reduce recollection of all other pleasant as well as painful experiences, which have been had as a result of interaction with the material world.

What is memory according to Yoga?

Memory is just a reproduction of what has been experienced. Experience is metaphorically said to be the father and memory the son. Memory is only experienced knowledge.

Do we remember the object or the experience of the object?

The commentators say we cannot have a pure memory of any object. It is as if simultaneously both things are retained – memory of an object and the experience of the object. Thus we retain impressions and these become Samskaras. Memory will become vritti. Samskaras will remain dormant, but when they come out, they will become memory.

I.12 abhyāsa vairāgyabhyāṁ tannirodhaḥ

THEY (THE MODIFICATIONS) ARE RESTRAINED BY PERSEVERANCE AND DISINTERESTEDNESS

The basic techniques in Yoga are these two: abhyasa – perseverance, and vairagya – disinterestedness. These are for the best quality of students. All the other virtues fall under these two. For the student on the rung below the best, techniques described as Kriya Yoga, Karma Yoga, and Ashtanga Yoga are spoken of. What is important here is a deep faith in a spiritual goal which motivates one to be able to control tendencies towards material pleasure. We, in fact, have no such control over our old ways and, especially, the urge for pursuit of pleasure. This is how most of us practise Yoga. We do not honestly adhere to a decision to, say, sit down quietly, keeping away from certain distracting thoughts. Our perseverance is not sufficient for bringing about the desired state of calmness.

It is also important that the quality of vairagya is inculcated regularly through simple rituals repeatedly; this may be in the nature of observing silence for a short while or being just quiet. It may happen that one of these techniques generates certain faith in a spiritual goal and develops disinterestedness in material objects. That is why subsequent sutras reveal how this concept of vairagya passes through certain stages. Even the habit of restraining and disciplining ourselves is a kind of vairagya. Such restraint brings about certain amount of self-control.

In the Yoga Sutra, we see various stages of vairagya that result from little restraints that ultimately build up the highest kind of restraint. Lower and higher vairagya are discussed as also are four kinds of lower vairagya. The idea is to cultivate the habit of restraining oneself from immediate gratification of our desires and instead to work towards a higher goal.

Can abhyasa and vairagya be used as techniques by all Yoga students?

Actually, the author is talking about the best kind of student who starts following the path of Yoga. He mentions the main techniques, abhyasa and vairagya, which can be pursued only when clarity has occurred. It will be in the nature of continuous effort and a total disinterest in any other thing except one’s own spiritual development. It is for the best students only. They require no other means.

I.13 tatra sthitau yatno abhyāsaḥ

PERSEVERANCE IS THE CONTINUOUS EFFORT TO SECURE PERFECT RESTRAINT

The word abhyasa has to be understood as an effort to control the mind. We see to it that the mind does not fluctuate and see that it is one-pointed. Naturally, this is very difficult and that is why the word abhyasa is discussed. Abhyasa is the main pillar in the practice of Yoga. Once a direction has been given, the effort should begin. Vairagya is the direction. Initially, one has to hold on to one’s determination and go on working, even meaninglessly, if necessary, because the results may not be forthcoming. Our mind generally objects to restraint and we give various kinds of excuses to escape self-restraint.

What is involved here is the work and the attitude. That is why the word abhyasa and vairagya are put together. This is like the story of an old man who told his lazy children to dig the field; he told them there was treasure lying buried in the field. This tempted the lazy children to work. In the end it paid off, because, after a lot of digging, when no treasure was found, they sowed rice in the earth, got a good harvest of rice, and learnt the value of work.

What is abhyasa?

Abhyasa, by itself, which would mean continuous effort without looking back, without stopping, is required in any activity in life, and more so in Yoga. It cannot be a half-hearted effort i.e. start, stop, start... The original impulse has to come when the person is clear and determined, and then the next thing is to start work. In abhyasa, there is continuous effort and there is no looking back. Once the effort starts, the other factor is that the interest in distracting things is lost. One cannot ride two horses at the same time. One decides on one and lives with that.

What is the difference between Yogic abhyasa and ordinary effort?

In Yoga, we are not concerned with small efforts, because all of us are always making small efforts in life. Who does not do abhyasa to make money? Who does not do abhyasa to get various kinds of objects? This, of course, is a very ordinary kind of effort. In Yoga, the object is complete stoppage of chitta, and the effort we have to make is to put a complete stop to the fluctuations of the mind.

I.14 sa tu dīrghakāla nairantarya satkārāsevito dṛḍhabhūmiḥ

IT BECOMES FIRMLY ROOTED WHEN IT HAS BEEN HABITUATED FOR A LONG TIME, WITHOUT INTERRUPTION AND WITH SINCERE BELIEF

Perseverance has been understood in great detail in the Yoga Sutras. It is not just a single effort nor even for a short while. But the effort continues till the goal is reached. Here, the goal referred to is complete control of the fluctuations of the mind. For this, one does not keep asking every now and then how long one has to continue Yoga; one doesn’t ask how long should I observe yama, niyama; how long do I practise asanas, etc. The efforts go on endlessly.

Another very important thing which is suggested is that there should be no interruption once a momentum is created. You cannot do Yoga for only a few days and leave it. It has to continue day after day, every day, without a break for months and years and even for the entire lifetime. All this effort builds up and only then are the results achieved. But we are warned that the efforts should not be mechanical, but should be made with feeling and sincerity. If the actions are done casually and irresponsibly, we do not get involved. That is why there is this concept of bhavas.

The bhavas are inner experiences. The asanas are just an external means to achieve it. The experience must be felt, stored, and built upon, and that is how changes occur. While the ultimate goal, according to the Yoga Sutras, is chitta vritti nirodha, these sutras can also be applied to all our activities. The main thing is that we are voluntarily trying to bring about the desired change in ourselves. To do this, it is necessary to sustain the impulse from our side. Therefore, whenever we wish to maintain an impulse, we have to work for long durations and keep the intentions strong and clear. We will have to put in a lot of effort.

Should one expect quick results through abhyasa?

Our mind is so ridden with our own past that to think of any technique that would cut short this process would be ridiculous. Therefore, we need not get discouraged. It is a giant job. There is no question of how long. Changing one’s nature and personality is not a short-term process. Poor motivation expects quick results. Any consideration for results distracts from perseverance.

Why should abhyasa be practised with devotion?

Perseverance should be accompanied by suitable feeling. There must be devotion. You have to feel that what you are doing is worthwhile and is a joyful experience. The work is to be carried out in this spirit. Patanjali said that this must be done with satkar, with great feeling. Fortitude is another desired quality, also brahmacharya, vidya (knowledge), shraddha (faith). All these qualities will in time bring results. If you are gradually able to strengthen yourselves, you are least likely to get disturbed by events or provocative situations.

I.15 dṛṣṭānuśravika visaya vitṛṣṇaṣyā vaśīkārasaṁjsā vairāgyam

DISINTERESTEDNESS IS THE CONSCIOUSNESS OF MASTERY IN HIM WHO HAS GIVEN UP THE DESIRE FOR PERCEPTUAL AND VISUAL OBJECTS

There are two kinds of vairagya. One is when you see a certain defect in something and so you are not interested in it. This is the ‘grapes are sour" reaction. In this kind of vairagya, reaching the highest stage is not easy. On a scale of one to five, we are barely at two. This is because we remain too identified with material things and are not even aware of it. The possibility of some restraint and some understanding as to what is to be controlled comes very late in our lives. In the beginning, one has to recognize the limitations of the external material world; one has to definitely learn about the limitations. We are generally too attracted and attached to all kinds of physical, emotional, and material objects, we always rationalize about these. To really appreciate the insignificance of this and to opt for the non-material is a real struggle. This stage is called the yatmana stage. At this stage, one cultivates the feeling of friendliness towards the person who enjoys the objects. This is also called maitri.

One should resist from enjoying the things for oneself. This can lead to the next stage of vyatireka. In this stage, one learns to distinguish between what one has been able to control and what one has not. This is a sign of one’s progress. At a later stage, one has to gain control on many external things, but the mental wish continues. This is called ekendriya. The last stage when one has conquered all kinds of desires is called vashikar. The mind and the senses are in control, and that is the last stage of ordinary vairagya. What is suggested is that one withdraws attention from the sensory world, because what was experienced through the senses draws the individual back to it repeatedly. Not to be drawn to these things, not to allow impressions, not to encourage cravings for these, not to allow for strong desires – one should persist until the mere sensations drops off. If the sensation is encouraged, and the mind goes towards it repeatedly and recollects the pleasures associated to it, then there are chances that the person may get stuck. Overcoming desires then becomes very difficult.

What is vairagya?

Vairagya does not merely mean a lack of interest, but a mastery over objects which normally attract us. We try to be free from reaction. Disinterest must be at all levels, inner and outer. Attraction to worldly objects as food, drink, power, or wishes such as going to heaven and states described in the scriptures must be overcome by disinterestedness.

What are the different stages of vairagya?

The lower type of disinterest is divided into four categories:

(1) Yatamana – striving: In the beginning, one has to recognize the limitations of the external material world; one has to definitely learn about the limitations. We are generally too attracted and attached to all kinds of physical, emotional, and material objects, and we always rationalize our attraction to these. To really appreciate their insignificance and to opt for the non-material is a real struggle, and that is why this stage is called asyatamana. The awareness of this is considered as the first stage. Discriminative knowledge has arisen. The person has become aware of what is the proper thing to do and what is not.

(2) Vyatireka – Stage of separation: At this stage, one learns to distinguish between what one has been able to control and what one has not. This is a sign of one’s progress. Here, certain morbid conditions have been overcome and certain senses have been conquered.

(3) Ekendriya – Single internal object: One has completely mastered all the senses, but the mental wish continues. There is no fear of desire for external objects, but the internal ones, like pride, prejudice, the desire for recognition are still there.

(4) Vashikar – Final stage of mastery: Here, all types of ordinary desires have been overcome. One is full of discriminative knowledge. But this is still nowhere near the nirodha stage. The mind does not stop functioning, but has gained knowledge and may still be interested in it.

What does one need to do to reach the vashikar stage?

The last stage, when one has conquered all kinds of desires, is called vashikar. The mind and the senses are in control, and that is the last stage of ordinary vairagya. One has succeeded in withdrawing attention from the sensory world, because what was experienced through the senses draws the individual towards it again and again. Not to be drawn to these things, not to allow impressions, not to encourage cravings for these, not to allow for strong desires is the goal. Eventually, the mere sensation will drop off.

Is there any danger if one indulges in objects of enjoyment?

If the sensation is encouraged and the mind keeps returning to it and recollects pleasures associated to it, then there are chances that the person may get stuck. Overcoming desires then becomes difficult.

I.16 tatparam puruṣakhyāter guṇavaitṛñṇyaṁ

THAT IS THE HIGHEST DISINTERESTEDNESS, WHEN THE AWARENESS OF THE SEER RESULTS IN A DESIRELESSNESS (EVEN) FOR GUNA QUALITIES (AND NOT MERELY FOR EXTERNAL QUALITIES)

The other stage, where the external stage has been crossed, and now only the mental desires are focused upon is possible only for the highly evolved person. What is being talked of here is more positive. It is not the question of being disinterested and giving away, but rather of possessing something and, therefore, not getting interested in any other thing. Meera, for example, said that, l have Krishna with me and I am not interested in anything else.

The highest disinterest is possible only when there is a total awareness of the pure consciousness. One cultivates a disinterest towards the components which are at the bottom of the entire creation. The glamour, the glitter that attracts us is all because of the gunas. It is like knowing the actors while seeing the play. You know the villain and you know what he will do, you know all his moves. Even if he talks like a saint, you know the next moment he will act like a villain. All of creation behaves according to a formula, and those who know the formula do not get disturbed. That is what is meant by disinterestedness in the gunas. As against this, purusha is pure and unchangeable. You have to reach that stage.

Why is the highest stage of vairagya called paravairagya?

Reaching a stage of total disinterestedness in anything and everything except the pursuit of spiritual practice is considered as the true disinterestedness of a higher kind. The highest is reached when one has realized the spiritual purpose. This is called the highest. At the material level, all the other interests have gone. The gunas then do not bind the individual, and they do not create various other attractions.

All this sounds intimidating to the lay person – a student who is just starting to learn Yoga can find it discouraging. What is your advice to them?

Well, this path of Yoga is for everybody. The question is whether an individual has set his or her goal in life. If one is clear and determined, then these are the steps that have been laid out since ancient times. But over 99.9 per cent are not interested in this. For them, Yoga is just restricted to talking, reading, and discussing, but not actually doing it. But what one can actually do is to keep trying a little, and begin in a very, very small way – this would be technically the first step. To keep clarifying in one’s mind – to read, discuss, and think, keeping a certain purpose in mind with sincerity. For example, one can start with seeing that one does not hurt others verbally or mentally with negative thoughts and feelings. When that is systematically and sincerely tried out, one may go to the next step. The advantage is that once you follow anything sincerely, it also has certain results, and the results can strengthen you and goad you to proceed further.

I.17 vitarka vicāra ānanda asmitā anugamāt samprajñātah

CONCENTRATION BECOMES CONSCIOUS IF ACCOMPANIED BY APPEARANCES OF DELIBERATION, REFLECTION, BLISS, AND SENSE OF EGO

Samadhi leads to a complete understanding of an object. Ordinarily, our understanding of things is very fragmentary. We get attracted to any one aspect, either the external form or the idea associated with the object. But the form or the idea is not the thing. The essence of a mango lies in its taste. If we go on describing its exact length, diameter, and the particular shade or colour, we are far from the taste of the mango. Similarly, when we see a man, we may get acquainted with his name or size or appearance, we may learn about his business or his qualifications, but does that constitute the essence of that man? We come to know nothing of his inner subjective life, his attitude, and outlook, and, therefore, this kind of knowledge is very imperfect. The effort is to become one with the object. If you were his close friend, then you would be able to predict his next move.