In the previous
chapters, I have already explained some preliminary features of the yoga sutras
of Sage Patanjali. In the 1st chapter 2nd
verse explains the goal of yoga as “Yoga Chitta vritti nirodha” which means “cessation
of the modification of mind” in other words we can say that is the "stilling of the fluctuations of the mind". It is a holistic system
written in Sutras (aphoristic forms). It is considered a compilation and
codification of yoga practices by Sage Patanjali into a systematic framework.
We can see that the human bond is three-dimensional. First is the binding of
body and mind, then mind and consciousness binding and third is individual
consciousness with the ultimate consciousness.
Yoga metaphysics is
based on the Samkhya Philosophy i.e. the dualist principle of Purusha
(consciousness) and Prakriti (matter). We can put the practices together to
ensure that what has now come together as Purusha (Primordial consciousness
principle) and Prakriti (Primordial matter principle) in the individual human
being is then gets separated through yoga and achieve a state of Kaivalya,
which is called the liberated state of pure consciousness.
So when the modification
of the mind ceases, then the state explained in Yoga sutras,
1st chapter verse
3rd is “tatha drushtu swarupe avasthanam”.
This means that then the
Seer or the consciousness (Drushtu) 'abides or rests in its own nature.
vrittisaroopyam itaratra
In the 1st
chapter 4th verse explains
Otherwise, one is verily
identified with the cyclical actions (modification) of the mind.
Let us see what are the
modifications of the mind. They are of 5 types and are described in yoga
sutras.
In 1:5 says,
vrittayah pangchatayyah
klishta aklishtah
These are of 5
kinds and are divided into 2 types called Klishta (painful) and Aklishta
(pleasant).
1:6 defines these
modifications,
pramana viparyaya
vikalpa Nidra smritiyah
These are 1.
pramana, 2. viparyaya, 3. vikalpa, 4. nidhra and 5. smriti.
In 1:7 defines
Pramana
pratyakshanumanagamah
pranamani
Pramana:
Pramana is a judgement
or the precise intellectual practice of awareness. It explains to us that
Pramana is of 3 categories namely Prathyaksha, Anumana, and Agama.
Pratyaksha Pramana:
It is the direct
perception of things. Anything that is directly observed by our five
senses results in the correct knowledge. That may be anything we see in front
of us, visualise and comprehend with our eyes directly.
Anumana
Pramana:
It is the inference or
logic and it refers to the estimation that you make based on the facts that you
have already with us. For example, if we see smoke emitting from a particular
place, we can make the conclusion that something is burning there. Smoke may be
arising from the fire that might have happened and we are concluding it based
on factual information.
Agama
Pramana:
It is the scriptural testimony and acquisition
of knowledge by testimony of very reliable persons like Philosophers, sages and
saints. With deep meditation techniques, sages and seers can
understand certain truths. So we have to rely on and inculcate the valid
teachings and testimony of the seers and spiritual teachers. We can also rely
on the elders of our family, our parents and teachers as our correct source of
information and put them on the pedestal. We can also learn from anecdotal
evidence and scientific research data that helps us to build expertise. The
scientific revolution that evolved in this century has further been a boon to
mankind. Sage Patanjali ascertained that once you know the categories of
knowledge and the right thoughts you can determine your own quality of life. By
understanding the right thought waves emerging in your mind we will get the
techniques on how to harness the mind's power and utilise it for the betterment
of our life. It also includes the data derived from various experiments and
research. Research and development by scientists and engineers are also
reliable like the texts and scriptures of Sages.
Sutra 1:8 defines
Viparyaya
viparyayo mithya jnanam
atadroopapratishtham
Viparyaya:
Viparyaya is misjudgment
and illusory and false knowledge which is rooted in the misidentification of
truth. Viparyaya leads to pleasant painful experiences in our life due to wrong
judgement. For example, if we look at a piece of rope in the darkness we
mistake it for a snake. If radiation of light was there we could not have
mistaken the factual identity of the substance. So something that is factually
different from what we perceive results in the wrong understanding. Another
example is the praise and appreciation done by some people pouring on your face
to make you feel nice even though you do not deserve that status.
Sutra 1:9 defines
Vikalpa
shabdajnaananupati vastu
shoonyo vikalpah
Vikalpa:
Vikalpa is imagination and is the result of
knowing something at the surface without a complete picture. Vikalpa is
the kind of thought wave imagination that is quite fanciful and does not
correspond to actual events. Here the object is not available yet we will
have a thought in our mind and can perceive it. This is because we are using
fanciful images and imaginations and completely rely on this. Even though it
has no boundaries it can lead you to a painful or pleasurable situation. It is
good for creative people and poets who can write stories and poetry based on
their imaginary thoughts and beliefs.
Sutra 1:10 defines Sleep
abhavapratyayalambana
vrittirnidra
Nidhra:
Nidhra is sleep is a
cyclical activity of rest that is supported by the state of non-being. There
are two states of sleep namely dream state and dreamless state. A Dreamless
state of sleep is the ideal one where our subconscious mind is in tune with the
‘Atman’. Most of us do not enter into this state however for a few moments we
remain in this state because of the fluctuations of the mind. A dream state of
sleep presents both painful and pleasant conditions. If the dream is horrible
it is painful, on the other hand, if the dream is pleasant it experiences
happiness.
Sutra 1:11 defines
Smriti
anubhootavishayasanpramoshah
smriti
Smrithi:
Smrithi is remembrance and the process of
memory reproduction of previous impressions stored. It is also the fluctuations
in our Chitta. Chitta in yoga mentions a complex mechanism chiefly responsible
for our perception, cognition, memory and consciousness. It is pleasant or
painful according to our past activities, family experiences and interaction
with the community. From childhood, we have gathered and accumulated so many
impressions and developments.
Now Sage Patanjali sets
up the parameters for how the modification of the mind can be controlled and
ceased and explains it by following two methods.
This is explained in the
sutra 1:12
abhyasavairagyabhyan
tannirodhah
These are controlled
through One is by Practice (Abhyasa) and the second is by Detachment (Vairagya)
Practice (Abhyasa)
is described in 1:13th and detachment(Vairagya)
in 1:14th
Sutra 1:13
tatra sthitau yatno
abhyasah
Practice(Abhyasa):
Abhyasa is an attempt to
continuously be in such a state of control. It consists of austerity,
discipline, knowledge and faith done with intense effort and without break and
with full devotion.
Choosing to do the
things in life that lead you towards a steady, stable and tranquil mind. What I
am trying to do is find ways for my mind to be calm so that there is
equanimity, peacefulness and a sense of calm. We are going to make
decisions in life that leave me calm and tranquil. It means making a decision
that brings a calm state of mind. It requires extensive, devoted, serene and
persistent endeavours.
Sutra 1:14
satu
dirghakalanairantaryasatkarasevito dridha-bhoomih
2.
Detachment(Vairagya):
It is strengthened by
prolonged, uninterrupted and well-performed application of action.
Non-attachment and the
absence of clinging through attachment or aversion. All Vritties (fluctuations
of the mind) have underlined attachments, in other words, attachment is
expectations. We have expectations about family members, relatives, friends and
other people. It is so easy to have expectations about how other people are
going to behave. The other people have the habit of doing what they wanted to
do rather than what I wanted them to do. So these are expectations and
attachments. It is losing desire for everything that is seen and unseen through
a process of discriminative clarity. It is a very difficult task because we are
attached to so many things in everyday life in this world. It will not happen
in one day and it involves consistency, grit, determination and resoluteness.