YOGA SASHTRAM
Match the following
1. Abhyasa – A.
Cessation of mental fluctuations
2. Vairagya – B. Effort to purify and strengthen oneself
3. Kriya Yoga – C
continuous practice with perseverance
4. Yoga – D
Discipline, Self-Study, devotion
5. Tapas – E Detachment towards worldly & spiritual desires
Answers to match the following:
1.
Abhyasa – C continuous practice with perseverance
2.
Vairagya – E Detachment towards worldly &
spiritual desires
3.
Kriya Yoga – B. Effort to purify and strengthen
oneself
4.
Yoga – D Discipline, Self-Study, devotion
5.
Tapas – A. Cessation of mental fluctuations
Descriptive Questions: From the story of Rishi Viswamitra, pick out five
circumstances / narratives and write in detail the relevant yoga sutra with the
meaning of the sutra and the link to the event.
Answer: Vishwamitra's transformation from a powerful King Kaushika to a
revered sage signifies his attainment of Samadhi and his liberation from the
cycle of rebirth (Samsara). It is believed to understand that the
principles as outlined in Patanjali's Yoga Sutras, were an inspiration for the
King to transform into a revered sage.
Kaushika’s transformation, highlight the potential of the human mind to
transcend limitations, specifically by the practise of yoga, the journey of self-realization
and attaining liberation. The Yoga Sutras are so clear, accurate, full of
precious wisdom and prevent, overcome and transcend the human miseries and
suffering even in modern times.
Yoga Sutras, in brief: Samadhi Pada (51 sutras) - Concentration or
Samadhi - blissful state of, the yogi absorbing into the One. Describing, the
nature, the means to attaining samadhi & the problems encountered in
reaching the state. This chapter contains the famous definitional verse: I.2 योगश्चित्तवृत्तिनिरोधः॥२॥ chitta vritti nirodhah- "Yoga is the
restraint of mental modifications”.
Sadhana Pada (55 sutras) Meaning "practice" or
"discipline". Two forms of Yoga: Kriya Yoga (Action Yoga) - yoga of
selfless action and service and Raja Yoga (Eightfold or Eight limbed Yoga). This
Pada describes the eight limbs that together constitute the full yoga practice,
the qualities necessary to change the mind gradually from a state of
distraction to one of attention and the practice of these qualities. Vibhuti
Pada (56 sutras) Meaning "power" or "manifestation".
'Supra-normal powers' (Sanskrit: siddhi) are acquired by the practice of yoga.
No temptation of these powers, attention only fixed on liberation. Here we know
the capacity of the mind to achieve a state free of distraction, the sixth,
seventh and eighth components of the eight-fold path focusing on the deeper
states of meditation and the extraordinary powers that may be achieved through
yoga.
Kaivalya Pada (34 sutras) literally, "isolation", but
used for emancipation, liberation and interchangeably with moksha (liberation),
which is the goal of Yoga. This Pada describes the nature of liberation and the
reality of the transcendental self and the control of the mind, its mastery.
Q. Circumstance / Narrative 1- Heart craving for more strength, control &
immortality, learning bitter truth- worldly power is nothing in front of the
power of a true yogi. Seeking the quest to transcend the limitations of Body
& Mind
A. Narrative 1 -This is his initial state, marked by worldly desires and
attachments, aligns with the external world and the first three limbs (Yama,
Niyama, and Asana), where actions and postures may be used to maintain the
physical body, but not necessarily to reach the higher consciousness.
Yogas I.2 योगश्चित्तवृत्तिनिरोधः॥१.२॥ yogaḥ cittavṛtti nirodhaḥ: Yoga is stilling
the fluctuations of the mind. Through yoga calming and controlling the
mind's incessant activity & allowing for a clearer and more focused
awareness is achieved. Thereby the mental noise is quietened and one can better
perceive the true nature of the reality within and experience a deeper
connection with oneself and universe.
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥१.३॥ tadā draṣṭuḥ svarūpe avasthānam: Describes the state of
Samadhi. One can establish in one’s own true nature, free from fluctuations of
the mind. This sutra highlights the importance of self-realization and the
understanding of one’s true identity, which is beyond the limitations of the
Ego and the changing world.
The sutra suggests that I am not the body or the mind. I am the Knower of all and see the body &
mind acting in front of me, creating thoughts, desires and distinguishes BUT I
am not involved in it. And that I appear to be distorted with these. Once I
clean up the mind and come out pure, I am in my original state, which is my
natural state.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥१.२o॥ śraddhā vīrya smṛti samādhiprajñā pūrvakaḥ itareṣām This Sutra outlining the qualities needed for attaining samadhi
(deep absorption in meditation). It emphasizes that a systematic
path of faith, energy, mindfulness, and wisdom is necessary for one to achieve
deep meditative states (samadhi). These qualities also act as
prerequisites for cultivating samadhi.
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः॥१.५१॥ tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ The Sutra says,
when this impression is also dropped,
Nirbijah Samadhi happens. That is with the knowledge, the truth is also dropped, dissolution,
Liberation happens. From knowing the cause of creation, one realises one’s own
self to be the cause of creation, the creation itself, and its end. There is
nothing but “I.” This
event can only happen through grace and it is one that cannot be reversed or
changed. One has realised the Self. The impression of the knowledge, ie. the
Absolute Truth (God) destroys all other impressions. Here (Nirvikalpa Samadhi)
even seed is destroyed, ie. samskara or knowing God, one becomes GOD and there
is nothing else.
With this introduction on Yoga, its importance and quest to seek the
Higher or the truth Vishwamitra began his journey.
It can be understood that the King Kaushika (Vishwamitra) got the
awareness, learnt from the 1st Pada and especially from the
aforesaid sutras the importance and need to adopt them for quenching his inner
quest.
Q. Circumstance / Narrative 2 – Severe penance, blessings of Lord
Brahma, Still dis-satisfied and withdrawing of senses
A. Narrative 2 - The Eight Limbs of Yoga have played pivotal role in
Viswamitra’s spiritual journey, attributed to relentless practice of meditation
and eventual mastery of the mind, aligning with concepts of Dharana, Dhyana
& Samadhi. During this Stage, King Kaushika earned the title of Rajarishi
from Lord Brahma
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ २.२९॥
The Eight Limbs of Yoga- “Yama niyama asana pranayama pratyahara dharana
dhyana samadhi ashtau angani”. (2.29) Yama, Niyama, Āsana, Prānāyāma,
Pratyāhāra, Dhāranā, Dhyāna, and Samādhi In this sutra, Patanjali emphasizes,
the eight limbs of Yoga. Ashta means eight, anga means limbs. They are moral
codes or social contracts which guide us towards positive behaviour, especially
towards ourselves. He created this path to help us transcend human sufferings
and to reach self-realization and ultimate freedom. In simple words, this way
of living promotes the harmonious collaboration of body, mind, and spirit and
complete health & wellbeing. The first five rungs of the eight-limb path
are externally oriented, where our progress is easier. The final three are
inwardly focused practices-enabling one for inner growth and detachment and
including Pranayama (control of breath), Dharana (concentration), and Dhyana
(meditation).
The eight limbs are: 1# Set of 5 social ethics: Yama – Abstinences
-This is codes of conduct towards others (kindness, self-control); Yama & Nyamas - form the foundation of
ethical practice and personal growth in yoga.
Yamas are universal morality, attitudes towards society and how you
treat others and the world around you. The set of 5 yamas are: Ahimsa: Non
– Violence / Non – Harming / Kindness / Compassion; Satya: Non-Deception
/ Truthfulness; Asteya: Non-Stealing / Honesty /Abundance; Brahmacharya: Celibacy
/ Moderation of the Senses / Self – Restraint; Aparigraha: Non-Greed
/ Security / Self-reliance / Non – possessiveness / non-accumulating
2#
Set of 5 personal ethics: Niyama - observances, self-training (self-study,
purity); serve as a moral compass for self-discipline, penance and personal
growth & complement the Yamas (external restraints). Shaucha: Purity (physical and mental)-
Maintaining cleanliness, encompassing- body, clothing, surroundings, mind,
thoughts & emotions; Santosha: Contentment-Cultivate a sense of
satisfaction and happiness with what one has, both materially &
emotionally, thus encouraging gratitude and contentment in the face of life’s
challenges; Tapas: Austerity or burning enthusiasm, penance, and
self-discipline- This refers to building heat or energy through self-discipline
and clarity of mind. It involves rigorous actions, requiring effort,
practice, perseverance, and the ability to endure discomfort or hardship,
beyond comfort zones to achieve a goal and cultivating strength of character
and endurance through various practices. Svadhyaya: Self-study and analysis-
Engaging in self-reflection, studying the scriptures, and understanding the
nature of oneself. It involves a deeper exploration of the self and one's
place in the universe. Ishvarapranidhana: Surrender to a higher power or
devotion to the divine & Spiritual Attunement. This involves dedicating
oneself to a higher power, whether it be a God, a divine principle, or a higher
aspect of oneself. It emphasizes the importance of surrender and faith in
the universe.
3# Poses or Postures: Asana-
meditation posture; are a discipline of physical postures designed to purify
the body and provide physical stability, stamina, and strength. Required for the practice of meditation (the
seventh limb). The literal meaning of asana is “a seat”.
Asanas include the dual qualities of alertness (steadiness) and
relaxation (easeness). Asanas give us an opportunity to study and
explore the physical realm of our existence. More than flexibility of muscles
and alignments, they are about connecting physical steadiness to stillness and
happiness of mind.
Asanas involve increased awareness of various physical and physiological
processes influenced by controlled stretching, contraction, relaxation,
and coordination of various muscles, and in balancing and maintenance of
posture.
At a deeper level, asana means full expression of mind-body integration,
in which one becomes consciously aware of the flow of life energy in the
body. Performing asanas with awareness is practice for performing
every action in life with awareness.
4# Breathing exercises / Breathing techniques/ Breathwork: Pranayama-
expansion of breath and prana; consists of two Sanskrit words—Prana (life
force) and Ayama (control). So, pranayama means
the regulation of the flow of life force. It is the science of breathing.
Breath is the physical expression of life-force energy. Breath is a bridge between our body, mind and
spirit. Changes in our mind affect our breathing and vice-versa. Every
emotion has a corresponding rhythm of the breath, and the way we breathe
can influence the way we feel.
Breathing is also a bridge between our sympathetic and parasympathetic
systems.
Practice of pranayama helps us to harness the power of breath for
physical, mental, emotional and spiritual health.
5# withdrawing the senses inward: Pratyahara; Most of the time we are
engaged with the outer world through our senses. Our senses distract us from
coming inwards. The various techniques of Pratyahara teach us to withdraw our
senses from the outer world. These techniques allow the mind to settle inwards.
6# Art of effortless concentration: Dharana- concentration (fixation,
one point concentration on an object); Intention and focus: dharana when the
mind settles inwards, we can train it to focus effortlessly. Dharana techniques help us in maintaining
this inward attention. Get your earphones and try this Dharana to Dhyana
Meditation.
7# Meditation: Dhyana; Meditation or Dhyana is the effortless art of
doing nothing in order to experience inner peace. It is the skill of relaxing
the mind totally and living in the present moment.
8# Complete harmony with universal consciousness- (focus, becoming one
with an object): Samadhi or Ultimate Bliss- deep absorption (wisdom); Through regular
practice of meditation, one can remain in witness consciousness and achieve a
blissful state with complete evenness of mind and harmony with the universal
consciousness. This is the final limb, Samadhi, perfected concentration.
Of the Niyama, the surrender to the Higher Power is highlighted through
the “Ishwarapranidhana” in various sutras, as re-produced, here below; with the
message that without surrender to the Higher Power the Samadhi or liberation is
not possible.
ईश्वरप्राणिधानाद्वा ॥१.२३॥
I̅śvarapraṇidha̅na̅dva̅
||1.23|| In this Sutra Bhagwan Patanjali gives us a sure-fire way to
reach the state of yoga. It is a practice called ishvara pranidhana. Ishvara is
a Sanskrit word that can be translated to mean supreme, or personal, God.
Pranidhana means to dedicate, devote, or surrender. The complete surrender to a
Higher Power is also mentioned in the Sadhana Pada through Sutra, 2.1 - तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगःII२.१॥ -which means Kriya Yoga, Yoga in the form of action calls for Austerity, study
of sacred literature and surrendering fruits of work to God. II२.३२॥ - शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः – states that Internal and external
purification, contentment, austerity, self-study and devotion to God - are the
Niyamas. & II२.४५॥ - समाधिसिद्धिरीश्वरप्रणिधानात् - By sacrificing all to God, samadhi is
attained.
तदा विवेकनिमनंकैवल्यप्राग्भारंचित्तम्
॥२.२६॥ tadā hi vivekanimnaṁ kaivalya
prāgbhāraṁcittam. This sutra, 2.26 says, clear, distinct, unimpaired discriminative
knowledge is the means of distruction of ignorance and liberation from this BMI
(Body, Mind & Intellect). We understand that things happen from us – not to
us. This
discrimination power has to & gets repeated till one finally gets
liberated. Every time your mind imitates your spirit, you decide, ‘Not this,
this!’ This discrimination power applies to every time someone imitates the
spiritual qualities. Finally, you remove all the superficial imitations to find
your true nature, your true self, your divine center.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा II२.२७II Seven kinds of
ultimate insight come to one who has attained this degree of discrimination. One who has acquired the
discriminative enlightenment, his knowledge is of the sevenfold highest ground. योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः ॥ २.२८॥Yoga anga anushtanat ashuddhi kshaye jnanadi Apthiraviveka
khyatehe’’ (2. 28); By the sustained practice of the eight limbs of yoga, the
impurities are destroyed and the light of wisdom, discrimination shines forth.”
When we move through the eight limbs of yoga as a dynamic whole, the
practice starts to reveal our true self. All conflict and duality drop to
illuminate the light that we are. Yoga has eight legs, eight limbs; each one is
connected to the whole. So, if you pull one, everything else will come. If you
pull one leg up, the whole chair comes. When the body is developing, the whole
body develops together. Organs develop together. Not that the nose develops
first and then the ear comes. Simultaneously all the aspects, all the limbs of
the body develop. That is why Patanjali says that these are all the limbs of
yoga (not steps of yoga).” This realization is a gift that we unwrap when we
start practicing the eight limbs of yoga
Circumstance / Narrative 3 – Test of Maya- in deep meditation and
entering deeper state of renunciation and detachment A.Narrative
3 -This was the stage, when Lord Indra feared the powers of Rajarishi Kaushika
and Kaushika got enticed & distracted from his deep penance, by Menaka, as
a test of Maya and to make Kaushika aware of his stage in the spiritual
journey. Vishwamitra or Kaushika understood he had to go into deeper state of
meditation for sense control. Here we can understand that the Rajarishi
Kaushika, still did not come to the stage of complete surrender, constant
perseverant practice of the yama, niyamas, Dharana, Dhyana, which enable total
sense control, a deep state of meditation etc. The Sutra 2.27 & 2.28 and of
course 2.29 are to be remembered here again. The discrimination part, sustained
practice of Ashta anga yoga and of course, Ishwara Pranidhanava, Dhyana. Due to
lack of the perfection in these aspects, King or Rajarishi Kaushika failed in
the test of Maya.
Circumstance / Narrative 4- Mastering of Mind & Prana the Power of the Mind A.Narrative
4 -Patanjali's Yoga Sutras, highlight the mind's power in manifesting
extraordinary abilities and siddhis, or powers. Vishwamitra's attainment
of divine status and his ability to create the river Ganga can be seen as a
manifestation of his transformed mind and his mastery of the mind's
potential. However, the Yoga Sutras also caution against becoming attached
to these powers, emphasizing that they should not be an obstacle to final liberation.
Through the following sutras, we can come to understand the concept of
control of mind, its importance. Keeping the body & mind pure with good or
positive thoughts & actions, we are enabled to have the capacity to control
our mind & sense organs. With continued practice of this and being
contented with and regular control of the breath or prana as per the later part
of ashtanga yoga, mentally we can gain mastery of the Mind and Prana.
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः II२.४०II When internal and external cleanliness
being established, aversion towards one's own body is developed and thus
aversion extends to contact with others bodies.
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च II२.४१II Moreover, one achieves purification of the Sattva,
cheerfulness of the mind, concentration, conquest of the organs and fitness for
the realization of the Self.
संतोषादनुत्तमसुखलाभः|| २.४२|| from contentment, supreme happiness is gained. समाधिसिद्धिरीश्वरप्रणिधानात् II २.४५II By sacrificing all to God,
samadhi is attained. ततो द्वन्द्वानभिघातः || २.४८||Seat being conquered, one is undisturbed by the dualities. ततः क्षीयते प्रकाशावरणम् || २.५२|| from that, the covering
over the inner light is removed. ततः परमा वश्यतेन्द्रियाणाम् ||२.५५||thence arises supreme mastery over the organs. Now being Rajarishi Kaushika
as conferred by Lord Brahma, is now became fit to take the final plunge to
transcend.
Circumstance
/ Narrative 5 - Conquering of one’s own ego and attaining enlightenment A.Narrative 5- King Kaushika got
the awareness of Yoga and its use & stilling the fluctuations of the Mind
as explained in the 1st Padam-Samadhi Padam of Yoga Sutras, which is
nothing but “deep in meditation”. Next,
King Kaushika (Sage Viswamitra) got into the practical aspects & the
Astanga Yoga as talked in 2nd Padam of Sadhana Padam of Yoga Sutras.
Here, King Kaushika got the awareness of Ego, the path to liberation and
introduction to the 5 Kleshas, their super-imposition on the self, hindrance to
the spiritual progress and as to how to overcome them.
The sutras are 2.3 to 2.29 on
kleshas (afflictions) some already highlighted in previous Narratives. The kleshas, roots to the sufferings, being: Avidya (Ignorance): Mistaking the
impermanent for the permanent, the impure for the pure, etc. Asmita
(Egoism)- Identifying with the ego, or the false sense of self. Raga
(Attachment)- Clinging to pleasure. Dvesha (Aversion)-Clinging to pain.
Abhinivesha (Fear of Death)-The clinging to life.
Sutra 2.3: Defines the kleshas. अविद्यास्मितारागद्वेषाभिनिवेशः क्लेशाः ॥ २.३॥
Sutra 2.4: Explains avidya (ignorance) as the root of the other
kleshas. अविद्याक्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् II२.४II
Sutra 2.6: Describes asmita (egoism). दृग्दर्शनशक्त्योरेकात्मतेवास्मिता
II२.६II
Sutras 2.10-2.12: Discuss methods for weakening and
eliminating the kleshas. ते प्रतिप्रसवहेयाः सूक्ष्माः II२.१०II ध्यानहेयास्तद्वृत्तयः II२.११II क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः II२.१२II
Sutras 2.24-2.29: Explain the nature of
the Self and the path to liberation.
तस्य हेतुरविद्या || २.२४ ||Ignorance is the cause
of this union.
तदभावात् संयोगाभावो हानं तद् दृशेः कैवल्यम् || २.२५|| After 2.24, there is no ignorance and so there is
no union, which to be avoided and that state of being is Self-Realized.
विवेकख्यातिरविप्लवा हानोपायः ||२.२६||With destruction of ignorance
there is clarity and discriminative knowledge.
These Sutras, clearly explain the states of current
being, the hindrances to the peace or bliss or liberation and then as to how to
achieve the same. And as explained in the Narrative 2 & 3 Answer through constant
perseverance of yogic practices as Niyamas, Asanas, Pranayama & Meditation,
King Kaushika tackled and eliminated the kleshas, including the egoism (asmita), directly
linked to the ego. Thus, by determined, systematic
effort King Kaushika changed to Rajarishi and then
to Sage Viswamitra (conferred upon again by Lord Brahma) and finally,
self-realized and liberated.
The ultimate goal of Patanjali's Yoga Sutras is Samadhi, a state of
profound spiritual awakening where the individual transcends the limitations of
the ego and experiences union with the divine.
When those
primary elements involve, or resolve themselves back into that out of which
they emerged, there comes liberation, wherein the power of pure consciousness
becomes established in its true nature.
