Definitions

Vitarka – the first state of focus being the gross level (lit. conjecture)

Vicara – the second state of focus/attention is the subtle (lit. deliberation)

Ananda – the third state of trance meditation is full awareness of the soul’s blissful /sattvic nature

Asmita – the fourth state of the coming together of self knowledge is awareness that one is in fact a soul (lit. I-am-ness)

Rupa -  form ( as in types or states of…)

Anugamat – accompanied by

Sampragyataha – samadhi: the absorbed attention (trance state) attained through meditation (lit. the coming together of knowledge or perception)

Translation

Samadhi begins with four states of focus or perception – gross matter, subtle matter, the soul’s aura, and the awareness that one is a soul

Commentary –

Having now overcome the distracting nature of the mind  (yogash citta vritti nirodha) the nature of  the aspirant (svarüpe avasthhanam)  slowly begins to manifest and the yogi begins to perceive what lies beyond the mind’s normal perception of reality.

At this state the yogi is able to remain in long term uninterrupted meditation (dhyana) trance. But it is important to understand that this is just the beginning of process

Verse 16

Translation

“Greater than detachment is to lose interest in all things material.  This is made possible by knowledge [also familiarity with and celebration] of the absolute.”

Definitions

Tat – that (aforemention detachment: vairagyam)

Param – the very best (in this case: better than)

Purusha – pure consciousness, that which is absolute, the divine source

Khyateha – knowledge, familiarity with, famously

Gunaa – all things material, the essence of matter (lit. string)

Vaitrishnyam – freedom from desire, (lit. no thirst)

Commentary

This is a significant verse because it indicates that there is something great than detachment [vairagyäm] as described in the previous verse. The detachment or renunciation described in 1.15 is very mechanical in the sense that it is obtained after tremendous personal effort.  This effort of course is not about repression but rather about the will to endure material longings and to constantly practice in a way that strengthens the nervous system so that it is less and less influenced by sensory experiences. But as we learned in our review of the Siva Samhita this process is ardous, dangerous, and was rare even in the era when it existed as an option.

So in this verse Patanjali gives a major clue to what will follow Raja Yoga and that is of course Bhakti Yoga (or Atma Yoga, or Buddhi Yoga, or what I refer to as the modern process of yoga).

This verse paves the way to our understanding of yukta vairagya, or engaged detachment more famously known as, ‘being in the world, but not of the world.

Verse 15

Translation

“To be a detached  yogi, consciousness must be controlled so that it is free from desire for any material object in this world, or the subtler- higher planes.”

drshta – visible in 3D

anushravika – extra dimensional experiences [lit. to hear (or read) Vedic descriptions]

visaya – sense object

vitrishngasya – free from desire

vashikara – held under control, subjugated

sangya – consciousness

vairagyam – disinterested

This is Patanjali’s introduction to the ancient yogic concept of detachment

Verse 14

Translation

“But that practice only becomes firmly established when it has been executed with great attention and without interruption over a long period of time”

Definitions

sa – that [practice]

tu – but

dirgha – long

kala – time

nairantarya – without interruption

satkara – with great attention

asevitaha – practicing assiduously

dridha – firmly

bhumiha – grounded

Commentary

Here we find a direct reference to the ancient tradition of mystic or raja yoga that is no longer with in our grasp. To gain a better understanding of the difference between the ancient practice of yoga and the modern practice of yoga we  look to the  Shiva Samita: a Sanskrit text that is a conversation between Shiva and his wife, in which he describes the ardour and rarirty of success in the path of mystic yoga.

Definitions

Tataha – From this (tatas – therefore)

Pratyak – inner (as in turned inwards)

Cetana – consciousness

Adhigamaha- to acquire, understand, get the better of, to get with it

Api – also

Antaraya – to come between (äya – to come + antar – in between), disturbance, obstacle, impediment

Abhavaha – nonexistence

Ca – also, and…

Translation
“By this [absorption into the mantra] the true nature of the self is acquired and that which stands between you and your true nature is extinguished (becomes not)”

Commentary

Herein Patanjali confirms that mantra practice is capable of liberating the jiva (prisoner of maya). The benefits of mantra repetition are that you become conscious of your true nature, your original constitution. He does not elaborate much on the original constitution of the jiva. In Sanskrit this is called sanatana dharma or jaiva dharma meaning (respectively) one’s eternal nature or the personal soul’s nature.

There is a most superlative book entitled, Jaiva Dharma, by the Vaisnava scholar Bhaktivinode Thakur. This book describes in story form the nature of the individual soul, based on the tenets of the Vedas. Set in Bengal in the mid 19^th century it portrays a series of conversation and meetings between spiritualists who are debating and discussing the nature of the soul.  The summary is that we are eternally connected to the divine but are currently unable to experience this connection due to the influence of the material world. Like in a dream, however, our soul (or spiritual body) is not present here in the material world, only our consciousness is.

Through the practice of Bhakti Yoga we slowly awaken and find ourselves to have been dreaming. Our existence continues but without the influence of matter. Similar to waking up from a mortal dream wherein only the dream self disappears and we remain.  This perspective paints an endearing picture of life as a soul; in which endless adventures unfold as we participate with the divine in varying ways.

In this personal conception of an eternal and personal soul experience the notion of ‘soul emotions’ arises. Unlike the emotions of the material body these emotions are based in pure consciousness. So even if the soul experiences anger, resentment, or anxiety it is excruciatingly joyful. In the spiritual model of reality every type of experience is possible with the unimaginable emotional consequences of extreme bliss. Since the dualistic notion of death or nonexistence is not present all emotions become wondrous variations on the experiential nature of consciousness.

As this deeper understanding of what it means to be liberated emerges it becomes clear most discussions on the nature of liberation give only a limited sense of what is possible. Consequently it behooves us not to underestimate the process.

Absorption in Spirit or on the Divine whole creates awareness of your own nature and this leads to liberation. We should not, however, fall into the trap of shortchanging the meaning of being liberated, or pure, or being free and clear. There are clear and identifiable criteria:

• Free from the influence of birth and death
• Undisturbed by the material obstacles (kleshas) namely: ego, attachment, aversion, clinging to life (fear of death or pain)
• Being beyond vice or virtue
• And being free from the influence of karma

If we look at this list it becomes easy to be humble and honest about our progress. We have a long way to go.

But please remember practice is perfect.

Verse 13

Translation

“This practice and detachment requires a steady discipline”

Definitions

tatra [referring to practice and detachment]

sthitau – steady, fixed, firm

yatnaha – effort

abhyasaha – discipline

Commentary

In yoga we are the product of our habits, not our epiphanies. Consequently, how we conduct our lives is often more important than how we conduct our lives. Our daily behaviors and activities create the overall state our mind. To make meaningful changes in our experience of reality we must change our behaviors and activities.  Most of our daily behaviors become habits. We move in the world with little awareness of who we are and what we are doing. The harm in this is that the habits that animate us are often habits that reinforce the consciousness that binds us to the material plane and generates our suffering. It is the consciousness that, “I am this body, and if I fulfill the interests of my mind and senses, I will be happy.” In Sanskrit this is called jiva bhuta, which means having material consciousness.

Yoga practice is about creating new habits that undo that unhealthy consciousness and revive our bramha bhuta or spirit consciousness: “I am one with and simultaneously different from the inconceivable nature of spirit.” (acintya bhedabheda tattva in Sanskrit)

The ancient yoga practice requires a discipline that extended over multiple life times. This along with the extraordinary purity of mind required for success in Raja Yoga is why it is no longer the path for spiritual aspirants.

The modern yogi’s path is one that accounts for our lack of discipline and uncontrolled minds. Consequently the modern practice of yoga is about making spiritual habits of the things we have to do in our every day in our material existence

Verse 12

“The [mind] is redirected by practice and dispassion towards the struggle”

“Practice does not make perfect, it is perfect”

Comments: Focusing on the outcomes of our efforts leads us further into a war we can never win. We must come to terms with the overwhelming nature of matter and understand that many aspects of life lie out of our control. We have a right to our efforts but not the results. When we wake and take back control of what we can direct with our will we are empowered. We have a saying, the modern yogi prays like everything depends on God, but works like everything depends on them.

Story: Arjun’s nervous breakdown

Verse 11

Translation

“Memories are the collection of sensory experiences”

When you think about what little control you have over what you remember you start to understand why the modern yogi is so determined to use her or his senses in as many transcendental or spiritual ways as possible.

Just a glimpse, the tiniest sound, or the most fragile fragment of sent can force your mind back to some latent memory now unleashed from the store house of all remembrances.

Consequently the yogi wants to fill that storehouse with transcendental impressions rather than mundane, earthly memories.

It is our actions and daily activities that create the majority of our mental impressions. Of which our thought are largely a byproduct So it bears repeating, trying to change your life by controlling your thoughts is like trying to start a fire with smoke. Thoughts are the symptoms of character and tell you how you are doing.

Verse 10

Translation

“Sleep is the mental habit characterized by the absence of form”

The purpose of sleep (nidra) [note this is different from the dream state] is to maintain the mind by giving it a focus (pratyaya; as in an object or idea) upon which to sustain itself (alambana; as in something to lean on, or a temporary foundation) and that something is nothingness or abhava which means emptiness and more specifically it means nothing to love or adore, nothing to feel and consequently no meaningful existence.

This state is considered to be almost total tamas, or darkness. It is as if the construction of the mind is such that it can’t function without being turned off at regular intervals. So this modification or habit (vritti) is built into the mind’s five ways of experiencing so called reality. In this state you experience general amnesia, analgesia, relaxation of skeletal muscles, and loss of control of the reflexes of the nervous system. Only the autonomic functions are present (circulation, respiration, etc…). Like a plant, this is basically a state of unconscious or like being in a temporary coma. You do not consciously feel or hear anything around you.

The goal of the yogi is to make all the applications of the mind sattvic, including deep sleep.

For the modern yogi to make deep sleep sattvic (the mode of clarity) she must make as many aspects of her life that can be consciously controlled sattvic or even better shuddha sattvic which means transcendental.

To accomplish this requires both engagement and restriction. Engaging the senses in transcendental sounds, smell, sights, tastes, movements, communications, etc… And restriction: avoiding those activities which cultivate tama (the mode of darkness) such as, over sleep, eating animal flesh, surrendering to angry/unhappy emotions, wasting time, cheating, etc…

The successful yogi is able through practice to enter the state beyond waking, dreaming and sleeping know as Turiya. The accomplished bhakti yogi however surpasses even this state by existing in the realm of pure consciousness simultaneously while be present here in our shared, relative, reality.

Sutra 1.9 Imagination

Thoughts are reflections and shadow that arise like ghost from the haunted manor of your mind they have little substance yet are very powerful because your desires, which do have substance, follow then. Desires are physical and the fountain head of emotions. Thoughts are shallow and relatively uncontrollable since they are the byproduct of your consciousness. Thought rise up, mostly of their own accord, flicker and disappear.  Trying to change your consciousness by changing your thoughts is like trying to light a fire with smoke.

“To change your thoughts, change your behavior, to change your behavior change your goals, to change your goals use your imagination.”

But isn’t imagination just thoughts?

No, imagination is much more than thought. Imagination is the substance of vision and hope. It is the evidence of things not seen. Imagination is what we in the west call faith. Imagination is a paradoxical phenomenon of existence and non-existence. Imagination, unlike thoughts can be shaped and held in the mind’s eye.

As part of the five fold vattis:

The vatti of pramaya or evidence exists in the real world

The vatti of viparyayaha exists in no world since it is misperception

The vatti of vikalpa or imagination lives in the mysterious realm between here and not here. Like a metaphor which be not described as real or unreal. It is thing of substance. Language in the material world is vikalpa or metaphorical or referential. Language in the spiritual realm is non-different from its objects it is real and absolute within its self. Imagine a world where words were as real as the objects they referred to.