Yoga Philosophy
Kriya Yoga
IV. Kriya Yoga
In the 2nd chapter,
Sadhana Pada's 3rd verse says that,
“Avidyasmitaragadveshabhiniveshah
kleshaah”
Five afflictions obstruct “Pure Consciousness” (Drushtuh) from entanglement with the
“Primordial matter Principle” (Drishya) is the cause of bondage and suffering.
They are Ignorance (“Avidya”), Egoism or Sense of “I” ness (“Asmita”),
Attachment or Craving (“Raga”), Repulsion or Aversion (“Dvesha”) and Self
Preservation (“Abhinivesha”). Sage Patanjali explain that the “Avidya” or
ignorance is the root cause of the afflictions. Sage Veda Vyasa categorically
state that it is the breeding ground for the rest of other afflictions and
subsequent afflictions of Asmita, Raga, Dvesha and Abhinivesha. What is
eternal, pure and changeless is mistaken as non-eternal, changing and impure.
This leads to a misapprehension of “Self” as Non-self”.
Ignorance or “Avidya”
is the field (Kshetra) where the mental affliction is spreading and the
breeding ground for subsequent four afflictions i.e., Asmita, Raga, Dvesha and
Abhinivesha. “Asmita” is the “sense of I ness”, “Raga” is “the craving or
attachment”, “Dvesha” is “the repulsion or aversion” and “Abhinivesha” is “the
instinct for self-preservation”. These afflictions are accumulated by the
latent deposit of our past karmas.
1.Avidya:
In the 2nd chapter,
Sadhana Pada's 4th verse says that,
“Avidya kshetram uttareshan
prasuptatanuvichchhinnodaranam”
According to Sage Veda
Vyasa, this is the root cause of all afflictions and the breeding ground for
the other four obstacles. This is not knowing the difference between the
aspects of Drushtuh and Drishya, the difference between the truth and relative
reality and the difference between permanent reality and temporary reality. It
is the problem of regarding a transient object as everlasting. The focus of
yoga is to ultimately remove ignorance (Avidya).
In the 2nd chapter,
Sadhana Pada 5th verse says that,
“Anityashuchiduhkhanatmasu
nityashuchisukhatmakhyatiravidya”
Avidya is of four types and
are Nitya, Aschuchi, Duhkha and Anatman. If you look at it, Anitya which is
impermanent is perceived as permanence (Nitya), Aschuchi which is impure is
perceived as pure (Shuchi), Suffering (Dukkha) which is sorrow is perceived as
pleasant (Sukkha) and Anatman (Non-self) which is perceived as “Atman” or
“Self”. Avidya is the cause of manipulation and the other four components of
Asmita, Raga, Dwesha and Abhinivesa can manifest on different levels. In the
field of Avidya, there are four stages and they are Prasupta, Tanu, Vichinna
and Udharanam.
In the Prasupta stage,
afflictions (Kleshas) are totally absent and you do not feel at all and are
hidden and dormant. In The Tanu stage, Kleshas is affected in a mild and
attenuated way and may appear once in a while. In the Vichinna stage, it is
really manifested and you are aware of this stage. The fourth stage of
Udharanam becomes so powerful and overpowering that we end up making big
mistakes and we have to give heavy prizes for these types of mistakes. When
your perception is distorted by afflictions (“kleshas”) you are caught in the
subconscious, unconscious and reflexive behaviour and you lead a reactionary
existence.
2. Asmita:
In the 2nd chapter,
Sadhana Pada's 6th verse says that,
“Drigdarshanashaktyorekatmatevasmita”
Asmita is the wrong
identification of ‘self’. It is the apparent unity between “Drushtu '' (Seer)
and the “Darshana Sakthi” (The Power of Sight). False identity results when we
regard mental activity as the very source of perception. Because of the
ignorance about the reality of Avidya, I associate myself with the physical
body, sense organs and sense perceptions. I am an individual self and my
self-centred complex gives rise to “I” ness or “ego” is Asmita. Moreover, it
creates separateness and division from others and does not perceive the
‘oneness’. Asmita allows us to think that I am different from other human
beings and consequently leads us to likes (“Raga”) and dislikes (“Dwesha”).
3. Raga:
In the 2nd chapter,
Sadhana Pada 7th verse says that,
“Sukhanushayi raagah”
Raga (attraction) is the
outcome of “Sukha” (Pleasantness). Affection stems from the experience of
happiness. Excessive attraction is based on the presumption that experience
will lead to joy forever. Raga emanates from past experiences in which one has
gone through happiness. If anybody develops an attitude of attachment to
pleasant situations, then he is bound to face the fact that these are momentary
happiness. Familiarity breeds contempt.
4. Dvesha:
Yoga Sutra 2:8 says that
“Duhkhanushayi dveshah”
Dvesha (dislike or
aversion) is the repulsion and hatred of unpleasant things and is also an
outcome of Duhkha (unpleasantness). Unreasonable dislikes are connected with
the painful experiences suffered in the past. It is the opposite of Raga and
leads to anger and failure. Instead of adhering to ethics and moral values, you
run away from them.
5. Abhinivesha:
Yoga Sutra chapter 2nd verse
9 says that,
svarasavahi vidushopi
tatharoodho bhiniveshah
Abhinivesa is clinging and
craving. It flows out of Svarasa (interest in one’s own self). It is the fear
of annihilation of death, fear of rejection, disease, injury and loneliness.
Even though death is a reality, survival instinct forces us to overcome these
insecurities. To overcome these fears human beings, seek security through the
object of wealth and seek the help of the latest techniques in medical science.
Medical science is dealing only with the body (Drishya) or Nonconscious object
portion and leaves the Drushtuh (Seer) portion untouched. Rectification of
the structural defect of the mind is the only solution. It can’t be resolved
through the latest medical science and the only way is Meditation. Survival
quests and even very educated citizens think that I am an important person and I
have to do anything at any cost for my life. Instead of seeking to attain the
level of divinity, human beings are not advisable to behave like this. To
overcome this Sage Patanjali has given us concepts of yoga meditation. It is
like a vaccine before the Kleshas to manifest and as an antidote once they
manifest. This leads to the mind becoming like a clear jewel reflecting the
“Self (“Drushtuh”) in its original brilliance. This is when the “Seer”
(Drushtu) rests in its own nature without any entanglement of "Materiality
"(Drishya). Instead of seeking to attain the level of divinity, human beings
are not advisable to behave like this. To overcome this Sage Patanjali has
given us concepts of yoga meditation. It is like a vaccine before the Kleshas
to manifest and as an antidote once they manifest. This leads to the mind becoming like a clear jewel reflecting the “Self''
or (“Drushtu”) in its original brilliance. This is when the “Seer”
(Drushtu) rests in its own nature without any entanglement of a "Non-conscious
object"(Drishya).
Kriya yoga is defined in
Sadhana Pada 1st sutra as follows,
“Tapahsvadhyayeshvarapranidhanani
kriyayogah”
To reduce this
affliction, Sage Patanjali proposes three practices namely “Tapas”, “Svadhyaya”
and “Ishvarapranidhana” in Kriya Yoga.
Tapas (Penance):
It is
described in Sadhana Pada 2:43rd verse as follows,
“Kayendriyasiddhirashuddhikshayat
tapasah”
Tapas is the word that
comes from the Sanskrit root word “Tap” which means ‘to be hot. Tapas is heat,
especially heat generated by certain yoga practices or a particular approach to
yoga practice. It is in Upanishads that shaped most of the yoga practised
today. Tapas refer to the burning of impurities in the mind. Tapas also can be
equated as penance and in the broader sense as austerity. Austerities are
described as restraints willingly imposed upon the body and mind. When we go
through difficulties in our life the mind gets heated up. Endurance and
perseverance in life are essential tools to cope with hardships. Tapas is also
an exertion till the mind and body are purified. When difficulties are arising
in our life we complain and pinpoint each other for the problems. Bhagavad Gita
says these are the gifts given to us to purify the impure thoughts in our
minds. Moreover, take all the challenges with a positive mindset and fight them
back. Purifying the mind is a spiritual activity involving a high degree of
discipline. Whenever we are in contact with some human being they create anger
and dismay in us with disgust and derogatory words. We have to distance
ourselves from such people and try to achieve an Equanimeous mind by purifying
our emotions and impurities. Try to bring changes in our minds rather
than the circumstances and events. Tapas also boosts our “Pranic” energies and
willpower. It is not a one-time activity and it is a very regular and everyday
activity without break. It is an arduous everyday practice, you are trying to
purify your mind and body, trying to control your sensory organs and get rid of
your unhealthy habits. Procrastination will result in the inconsistency of the
Mind core (“Chitta”). Try to bring good behavioural habits into public and
family life. Avoid unhealthy diets in your personal life. Good habits cannot
inculcate easily and for this you need willpower. For this willpower, you need
“Pranic” energy and you can create this energy through pranayama and asana. It
is a consistent and devoted practice by waking up in the early morning every
day and doing pranayama and asana. These all come under Tapas. Simply put,
tapas are heat, especially heat generated by certain yoga practices or a
particular approach to yoga practice. In the early texts that shaped most of
the Yoga practised today, tapas refer to the burning of waste. Mastery of the operations of the mind leads to
transcendental awareness.
Svadhyaya (Self Study):
Svadhyaya
(Self Study) is described in Sadhana Pada 2:44 as follows,
“Svadhyayad
ishtadevatasanprayogah”
It is the study of “Self”
and is the knowledge of who we are and what our identity is. Moreover, the mind
becomes more resilient through “Svadhyaya” (Self Study). If you go through the
scriptures of Upanishads and Vedas we will get the ultimate knowledge.
According to Samkhya Philosophy, we are constituted by two principles of
Drushtuh (pure consciousness) and Drishya (Non-conscious matter). Here
“Drushtuh” (Pure consciousness) is the primordial consciousness and Drishya is
the Primordial matter principle. It is the “Drushtuh'' that enlivens and brings
awareness to individual human beings”. If we take out the element of “Pure
consciousness” (Drushtuh) away, then we are left with an inert body that does
not have any consciousness or awareness. The goal is Samadhi, the discernment
of “Drushtuh” (consciousness), separating it from “Drishya” (Non-conscious
matter), and disentanglement of “Drushtuh” from its original form.
Ishvara Pranidhana (Abiding
in the divine):
Ishvarapranidhana
is described in Sadhana Pada 2:45 as follows,
“Samadhi Siddhi
Ishvarapranidhanat”
“Iswara” is the “Ultimate
Consciousness” or “Ultimate Reality” and is the controller of the universe, the
consciousness that rules over, the consciousness that manages the entire
cosmological order. “Pranidhana” means “to establish yourself in ''or "to
take shelter in". So “Ishvara Pranidhana” is the practice or the “sadhana”
of establishing in the “Supreme Entity”. We have so many shelters and it is
safe and protected and it provides pleasure. It provides happiness and we take
shelter in so many objects in the external world. But all these are temporary
in nature. At any time, something may happen in our life. When we get attached
to something and lose the object of attachment then we suffer inner emptiness
and suffering. So either in life from time to time, take something away from us
and we will have to adjust and find different ways to motivate ourselves. The
only conscious way to get rid of all these dependencies is through the practice
of meditation. To achieve this stability of mind. Something unshakable,
immutable and indestructible in nature is within us is “Pure Consciousness”.
This is a perennial source of joy and you will feel sheltered and safe. Not
only will you feel absolutely safe but also there is a flow that carries you
through so many troubles and tribulations. It will carry and protect you all
the time if you establish a strong connection with that flow, then nothing can
ever threaten you anymore. You can manifest the “divinity” that already lies
within us.