मञ्जुश्रीः २०२१

Source: TW

On patanjali

  • Primary text: Yoga-sūtra-s of Patanjali
  • Etymological derivation of “patañjali” (folk): patat/patitā (to fall) + añjali (hollowing of the palms) - patañjaliriti patati sma añjalerityarthaḥ = he who “fell into the folded/cupped hands” (of Goņikā]
  • Acc. to Pt. Ram Shankar Bhattacharya, Patanjali is the name of a gotra
  • Cidambara-mahatmya: an important source of the sacred narrative of Patanjali. Acc to this, Adisesa manifests himself as Patanjali (a half-human, half-serpent form) by falling into the cupped hands (añjali) of Anasuyā to witness Siva’s ananda-tandava.
  • According to tradition (since 5th ce), Patañjali authored (primarily) three works yogasUtra, Mahābhāşya, and Carakapratisamskrta.

yogasUtra

  • Very popular.

  • Structure: Contains 195 sūtra-s, divided into four pāda-s (chapters) -sadhanapada, samādhipada, vibhutipada and kaivalyapada

  • (Few) Commentaries on the Yogasūtra-s:

    1. Yogabhāsya of Vyāsa
      • (said to be authored by patanjali himself according to some.)
      • aka sAnkhya-pravachana-bhAShya
    2. Rāja-mārtānda of Bhoja
    3. Mani-prabhā of Rāmānanda-sarasvati
    4. Pradīpikā of Bhāva-ganesa
    5. Yoga-siddhanta-candrikā of Nārāyaṇa-tirtha

  • (Few) Commentaries on the Vyasabhāsya:

    1. Tattva-vaisāradī of Vācaspati-misra
    2. Pātañjala-rahasyam of Rāghavānanda-sarasvatī
    3. Vivaraņa of Sankara
    4. Yoga-vārttikām of Vijñāna-bhikṣu
    5. Bhāsvati of Hariharanandaranya.

sAnkhya-framework

  • Fundamental metaphysical distinction is b/w conscious subject [purusa in Sāṁkhya; drstr in Yoga] & non-conscious object sprakrti in Sāṁkhya; drśya in Yoga)
  • The samyoga (sānidhya/proximity] of purusa and prakrti (in Samkhya]/drstr and drśya [in Yoga) leads to manifestation of the latter. This gives rise to conscious experience.
  • Goal: Dawning of the knowledge of the non-identity of purusa and prakrti (in Sankhya), drstr and drøya (in Yoga)= kaivalya

Evolutes

  1. Subject of consciousness (puruşa)
  2. Source of manifestation ([müla-] prakrti, pradhana)
  3. Intentional consciousness (mahat, buddhi)
  4. Egoity (ahamkāra)
  5. Mental synthesis (manas)
  • Five sensory capacities (buddhidrivas): 6. seeing (cakşus) 7. hearing (frotra) 8. smelling (ghrāna) 9. tasting (rasana) 10. touching (trac)
  • Five action-(or bodily awareness) capacities (karmendriyas): 11. speaking (vacana) 12. clasping (ädäna) 13. walking (viharana) 14. excreting (utsarga) 15. sexual sensation (änanda)

Five modes of sensory content (tanmätras):

  1. sound (sabda)
  2. tactile feeling (sparsa)
  3. visible form (rūpa)
  4. flavour (rasa)
  5. odour (gandha)

Five forms of perceptual objects (bhūtas):

  1. earth (prthivi)
  2. water (ap)
  3. fire (tejas)
  4. air (vāyw)
  5. space (ākāśa)

guNaparvANi

  • višeşāviseșa-lingamātrālingāni gunaparvāṇi - P.S. 2.19

There are four ’levels’ or ‘divisions’ (parvāṇi) that are formed by the three guņas, sattva, rajas, and tamas: višesa, avisesa, lingamātra and alinga

  • Terms used at Yogasūtra 2.19 - Terms used in the Samkhyakārikā
  • alinga - unmarked, unmanifest
    • avyakta - unmanifest (SK 2, 10); also called mülaprakrti - fundamental productivity (SK 3)
  • lingamātra - mere mark, indicator
    • mahat - the great (e.g. SK 22), also called buddhi - awareness-of, discernment (e.g. SK 23)
  • avisesa - non-specific, non-particular
    • ahamkāra - egoity (e.g. SK 24); plus five tanmātras - modes of sensory content (SK 24, 25, 38)
  • višeşa - specific, particular
    • five bhūtas - elements (SK 38); plus five buddhindrivas - sense capacities (SK 26); plus five karmendrivas - action annscitias (SK 26), plus manas - mentaion.

Complementarity

  • Burley: “Reading the Samkhyakarika in isolation from the Yogasutra is analogous to reading the list of ingredients in a recipe without having any instructions on what to do with those ingredients (and in several instances not even knowing what sort of entity the ingredient is)”.
  • According to both systems, the means to attain kaivalya is through the pacification of mental activities and the consequent engendering of a mode of cognition that is unmediated by conceptual machination
  • Technical word: “tattvābhyāsa” (the practice of discerning the true state of things)

Thus, from tattvābhyasa, the knowledge arises: ‘I am not’, ‘[this is not mine’, ’not I’; which [knowledge), being free of delusion, is complete, pure, and singular.

Corresponding YS: तत्प्रतिषेधार्थम् एकतत्त्वाभ्यासः YS 1.32

Meditation techniques

For the purpose of praxis of the Yogasūtra-s, we can divide the meditation techniques elaborated in it into four types:

  1. Non-theistic form of meditation;
  2. Theistic form of meditation;
  3. Samāpatti, and
  4. Astanga Yoga

Each of the four techniques is a form of meditative concentration which results in the knowledge of the difference between self and not-self; they are similar in their purposes, structure and orientation, yet there are subtle differences between them.

Non theistic meditation

Overview of 10 sūtra-s (1.2-1.22)

  • Section opens with 4 sutra-s introducing the topic of ‘yoga’ and defining the aim of yoga as citta-vrtti-nirodhaḥ (cessation of mental activity) which leads to the continuous existence of the subject/drstr in its own svarūpa - tada drstuḥ svarüpe’vasthanam
  • When the self does not abide in its own svarūpa, it becomes wrongly identified with the citta-vrtti-s.
  • Next, Patañjali discusses 5 categories of citta-vrtti-s: pramaņa-viparyaya-vikalpa-nidra smrtayah (right knowledge, erroneous knowledge, imagination, sleep and memory)
  • Then, 2 general means towards liberation are discussed: repeated practice (abhyāsa) and detachment (vairāgya).

(Patanjali) अथ योगानुशासनम् || YS1.1
(Vyasa) योगः समाधिः। स च सार्वभौमश् चित्तस्य धर्मः। क्षिप्तं मूढं विक्षिप्तम् एकाग्रं निरुद्धम् इति चित्तभूमयः।

Yoga is absorption. This [yoga) is the quality of the mental capacity in all its states (literally, all its levels).

There are five states of mental capacities: क्षिप्तं मूढं विक्षिप्तम् एकाग्रं & निरुद्धम्

(There is much disagreement even among classical subcommentators about the how yoga can be in the first of these 3 states.)

  1. क्षिप्तम् - Mind intensely/obsessively fixated on undesired object
  2. मूढम् - Mind fixated (with lesser intensity) on undesired object
  3. विक्षिप्तम् - Mind fixed to several different objects (for short durations of time)
  4. एकाग्रम् - Mind voluntarily connected to chosen object
  5. निरुद्धम् - Mind shut down

YS 1.12
The two methods conducive to the cessation or the shutdown of mental processes, are, repeated practice (abhyasa) and detachment (vairagya).

Detachment is of two kinds, a lower and a higher one.

  • (1) Lower detachment = detachment from things which are subject to perception. The detached mental capacity is neutral - neither wants to avoid nor seek.
  • (2) Higher detachment is called guṇavaitrsnya = detachment from entire realm of prakrti.

It is achieved through the practice of perception of the difference [between the self and non-self This is the highest degree of detachment, and it is obtained “on clarity of understanding” (jñanaprasadamatra)

Focus on self

Structure of “non-theistic meditation”:

YS 1.17 It is called [the cessation) which clearly comprehends [its object] (samprajñāta samadhi) because it is accompanied by forms of vitarka, vicāra, bliss and a sense of I.

  • Definition of samprajñāta samādhi = absorption which is attained with the aid of an object.
  • In this meditation, the object which is used to attain samādhi - Self
  • Four key words sketch the development of the mental capacity towards samprajñāta-samādhi: vitarka, vicāra, ānanda, and asmitā. Each is characteristic of one phase in the development of concentration.
  • Vitarka: With the aid of thinking, connection is established between mental capacity and “self”
  • Vicāra: Connection between mental capacity and object is fixed to a degree that thinking is dispensable = sādhaka draws upon own insights.
  • Ananda: The connection between the mental capacity and its object loses its conceptual and linguistic dimension.
  • Asmitā: Ananda is given up, only experience is of I-ness asmitā-pratyaya-mātra.

asamprajñāta samadhi

Definition of asamprajñāta samadhi: Absorption without contents of consciousness: YS 1.18

  • For transition from samprajñāta samadhi to asamprajñāta samādhi, the experience of individuality has to be given up.

  • In asamprajñāta samādhi, there is an unrestricted self-perception of the subject.

  • Consciousness becomes conscious exclusively of itself, unaffected by even the slightest content of consciousness.

  • Reason for transition: self-perception of the self => starting point for the development of asamprajñāta samādhi is asmitā.

  • Final experience before asamprajñāta samādhi = virama-pratyaya

  • *** Asamprajñāta-samadhi is NOT kaivalya

  • It’s the highest state a yogi can reach while living.

  • No jIvan-mukti in sAnkhya and yoga.

Theistic meditation

  • Object of concentration is Isvara
  • Isvara functions as a prototype of the fully liberated purusa/drstr
  • Isvara is the vācya, pranava is the vācaka.
  • Method of meditation = chanting of omkara. Chanting of omkāra leads to direct experience of Isvara (तज्जपस् तदर्थभावनम्)
  • Initially, mantra-repetition establishes an orientation of the mind towards Isvara. Then, the sadhaka practices a meditative vision (dhyāna) of Isvara.
  • Gradually, an internalised form of mantra-repetition is taken up. This increases the clearness of the vision.
  • Gradually, finally, Isvara is the only content of consciousness = samprajñata-samadhi.
  • Result of the theistic yogic concentration = non-theistic yogic concentration: As Isvara is suddhah, prasannah, kevalo, and free from suffering, so also is my self here. “प्रतिसंवेदी मदीयः पुरुषः”
  • Transition from samprajñāta-samādhi to asamprajñāta-samādhi = in the course of the meditation, content of consciousness gradually decreases; the image of Isvara becomes weaker and weaker, until finally, all mental processes are shut down, = unrestricted perception of the self (asamprajñata samadhi)

samApatti

Patanjali provides methods to establish an initial stability (sthiti) of the mental organ

  1. मैत्री-करुणा-मुदितोपेक्षाणां सुख-दुःख-पुण्यापुण्य-विषयाणां भावनातश् चित्त-प्रसादनम्
  • Stability/lucidity of mind, arises by practising maitri (friendliness) towards those who are happy, karunā (compassion) towards those in pain, sukha (joy) towards the virtuous, and dukkha (dispassion/equanimity) towards the non-virtuous.
  1. प्रच्छर्दन-विधारणाभ्यां वा प्राणस्य: Or (stability of mind is gained] by control of the breath.
  2. विषयवती वा प्रवृत्तिर् उत्पन्ना मनसः स्थिति-निबन्धनी Or else, focus on a (particular/specific) object (like the tip of the nose), tip of the tongue, can cause steadiness of the mind.
  3. विशोका वा ज्योतिष्मती Or steadiness of mind is gained when the functioning of awareness is free from grief (and) is brilliantly clear.
  4. वीत-राग-विषयं वा चित्तम् Or [the mind becomes steady when the contents of awareness are free from attachment.
  5. स्वप्न-निद्रा-ज्ञानालम्बनं वा Or, (steadiness of mind is gained] through focusing on the contents of knowledge derived from sleep or dreams
  6. यथाभिमत-ध्यानाद् वा Or [steadiness of the mind is attained] from meditation upon anything of one’s inclination.

क्षीणवृत्तेर् अभिजातस्येव मणेर् ग्रहीतृ-ग्रहण-ग्राह्येषु तत्-स्थ–तद्-अञ्जनता समापत्तिः
Samāpatti occurs when the mind becomes just like a transparent jewel, taking the form of whatever object is placed before it.

  • Chosen object of concentration = an external object, eg. tip of the nose, the tip of the tongue, hrdayapundarika, etc.
  • When the activity of the mind is lessened, it becomes like a fine, transparent jewel = takes on the color of whatever is situated near it.
  • Mind becomes indistinguishable from its object of focus.
  • Differences between the samāpatti & theistic and non-theistic forms
    • (a) Object of concentration is different in the different forms of meditation
    • (b) In the first two types of yogic concentration, there is a gradual reduction of the contents of consciousness until the subject reaches an unrestricted self-perception; in the samāpatti-meditation, the quiet mind acquires the sva… outside object = the object ceases to be an object of consciousness.

kriyāyoga

  • In sAdhanA-pAda (2nd.)
  • This is a preparatory step that aids yogic concentration, तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः
  • The purpose of practicing kriyāyoga is two-fold:
    • (1) for the sake of supporting meditative absorption and,
    • (2) to weakening the klesa-s that cause bondage and suffering in the cycle of rebirths
  • Kleśa-s are five in number: avidya, asmita, raga, dveśa and abhiniveśa(ignorance/misconception, sense-of-l/egoity, craving/attachment, aversion, and self preservation). To weaken them:
    • Tapas is austerity/control of senses.
    • Svādhyāya = repeated chanting of the sacred syllable, om, or the reading & contemplation of the sacred texts concerning moksa.
    • Isvarapraņidhāna = dedicating all action to Isvara, to renunciate the desire of the fruits that might accrue from one’s actions

अष्टाङ्ग-योग

यम-नियमासन-प्राणायाम-प्रत्याहार-धारणाध्यान- समाधयो ‘ष्टावङ्गानि Eight ancillaries of the astanga-1yoga are, यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान and समाधि.

The first five are together called the bahiranga; the last three form the antaranga.

Bahiranga (External Ancillaries)

  1. यम - अहिंसा-सत्यास्तेय-ब्रह्मचर्यापरिग्रहा यमाः - Commitment to non-violence, truth, non-stealing, celibacy, and non-acquisition. These are called mahāvratam.
    • Result in siddhis like vairya-tyAga in one’s presence, events concurring with words etc..
  2. नियम - शौच-सन्तोष-तपः स्वाध्यायेस्वर-प्रणिधानानि नियमाः - Observation of purity/cleanliness, contentment, austerity, study of texts, and devotion to īśvara
  3. आसन - स्थिरसुखम् आसनम् प्रयत्न-शैथिल्यानन्तसमापत्तिभ्याम्। - A steady and comfortable posture is the outcome of two alternative practices; it may either result from a slackening of the sādhaka’s effort, or from a meditation by which the mind merges into infinity. The primary effect of this is “being not afflicted by the pairs of unpleasant sensations”
  4. प्राणायाम - तस्मिन् सति श्वास-प्रश्वासयो गति-विच्छेदः प्राणायामः| Control of breath.
  5. प्रत्याहार - Retraction of the senses from their everyday objects

संयम

Antaranga (Internal Ancillaries)

  • Dhāraṇa: Fixation; Dhyāna: Meditation; Samadhi: Absorption. Together, they are called, “samyama” (complete control)
  • The key to achieving special powers lies in the application of samyama on different objects.
  • Different powers include: The ability to fly (3.42), telekinesis, invulnerability (3.44), telepathy (3.19), precognition (3.16), knowledge of past lives (3.18), invisibility (3.21), super hearing (3.41), x-ray vision (3.25,3.36), psychic entry into another’s body (3.38), communication with animals (3.17), and super strength (3.24) to mastery of physical attraction (2.40), hunger and thirst (3.30), and contentment (2.42), all the way to actual communion with god (2.44), and ultimately to omnipotence and omniscience (3.49).
  • Ultimately, it is through dropping omniscience and omnipotence, dropping the highest success, that the yogi releases into blissful isolation of pure consciousness alone, kaivalya.