Saturday, May 26, 2007
autobiography of a yogi
Monday, May 14, 2007
end of the yoga stura blogs but not the end of the journey
I hope to be able to follow the yoga sutras directions and guidance in my life.
I am glad to be done this project and my required work for my yoga teacher training, so that now I can truly embrace these teachings for myself and my life. I think that this milestone will reinvigorate my committment to yoga and practice.
Thank you Sarojini, you are truly a wonderful light and a immense influence in my life.
I love and respect you.
Thank you
Namaste
Evelyn
4.32-4.34 Gunas after liberation
namste
4.31 Knowables become few
4.29-4.30 Perpetual enlightenment
4.27-4.28 Breaches in enlightentment
4.18-4.21 Illumination of the mind
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4.15-4.17 Mind perceiving objects
4.13-4.14 Objects and the 3 gunas
4.9-4.12 Subconscious impressions
Sunday, May 13, 2007
sweat lodge
Kaiylaya Pada 4.1-4.8
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4.4-4.6 Advanced use of mind
Though the mind does many things it is only one mind that produces all of them. When the mind is schooled in meditation it can focus on one thing at a time and control and let go of the monkey mind and all samskaras.
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4.7-4.8 Actions and karma
Friday, May 11, 2007
3.53-3.55 Higher discrimination through samyama
3.50-3.52 Renunciation that brings liberation
3.50-3.52 Renunciation that brings liberation
Once the yogini has successfully avoided all the traps of the sidhi powers, has burned all seeds of attachment to the natural world she still has another test to go through, that being the invitations/seductions of the celestial beings. Patanjali warns against accepting their invitations as this will spell the end of the yogini’s spiritual journey. Why the celestial beings would do this I don’t know! Aren’t beings such as angels meant to help? This is yet another attachment that the yogini must learn to shed.
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3.39-3.49 More from Samyama
3.17-3.37 Experiences from Samyama; 3.38 What to do with experiences
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Thursday, May 10, 2007
3.9-3.16 Witnessing subtle transitions
Vibhuti Pada – Experiences 3.1-3.8
Dharana is the concentration on an object but still with some distractions so that while the concentration occurs it only happens in short bursts. Dyana or meditation happens when the mind is able to focus, without distraction, on an object for longer periods of time. Samadhi starts when the differences between the object and mediator or dissolved and become one.
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3.4-3.6 Samyama is the finer tool
Samyama is the combination of Dharana, Dyana and Samadhi. As swamji explains the stages are interdependent and proceed in an order:
Attention ---- Concentration ---- Meditation ---- Samadhi
Iyengar notes that while some people have “flashes” of Samadhi, such as musicians or painters when they are totally absorbed in their art. Most people can not skip stages and that regular practice and discipline as developed through the lower rungs are the way to continuous Samadhi. Swamji however states that not all stages of consciousness such as the sides. Iyengar warns that skipping steps however can be problematic such as in the cases of Kundalini awakenings.
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3.7-3.8 Internal is seen to be external
As we have progressed through the 8 rungs of yoga from the asanas to dharna to dyana to Samadhi, it would appear that we are moving further and further into our body and mind. Samyama would, at first, appear to be the innermost levels, however in these two sutras Patanjali explains that once seedless or nirbija Samadhi is reached, even samyama is realized to be external.
Wednesday, May 9, 2007
2.54-2.55 Pratyahara #5 of 8 rungs
2.12-2.48
2.12-2.25 Breaking the alliance of karma
This group of sutras outlines the “rules” of karma. We carry both good and negative impressions with us from lifetime to lifetime and its is these which determine where, to whom, and how we are born as well as most of the experiences we will have during life. All kinds of karma, both good and bad, are attachments which must be worked through and shed. Even good karma leads to sorrow, as does a wonderful cheesecake is painful which there is no more, and causes attachment/desire to having more.
Although we can not do anything about the pain we have or are currently experiencing, Iynegar explains how Patanjali tries to help the student avoid more pain by following yogic discipline. He explains that pain is caused in the seer by attachment which is experienced through the gunas, which have different compositions in each person. One must strive toward sattvic exsistence, then shed it in the knowledge that each person is divine and pure and does not need external worldly pleasures as experiences through the indriyas and gunas. Eventually the yogini becomes simply an observer rather than participant in nature (praktri).
According to patanjali the purpose of the intellect (buddhi) is to allow the yogini to rise above both the intellect and nature to the divine plane. False identification/knowledge or ignorance is what keeps us from experiencing our true selves. Only true coming to right knowledge can we be emancipated.
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2.26-2.29 Reason for the 8 rungs
These sutras outline the 8 rungs of yoga. Iyengar has a detailed chart which gives several translations of the seven states of consciousness and their “corresponding levels of knowledge and integration.”(138)
Iyengar outlines the 8 rungs as follows
Yama – “moral injunctions”
Niyama “fixed observances”
Asana “posture”
Pranayama “regulation of breath”
Pratyahara “internalization of the senses toward their source”
Dharana “concentration”
Dhyana “meditation”
Samadahi “absorption of consciousness in the self”
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2.30-2.34 Yamas & Niyamas
Iyengar outlines each of the Yamas and Niyamas, explaining that the yamas are considered “mighty universal vows” which can be practiced by anyone of any country, ethnicity or belief. The Niyamas are the personal practices which support and help the practice of yamas come to realization. Most people view the yamas and niyamas as a social code of conduct by which to live.
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2.35-2.45 Benefits from Yamas & Niyamas
Sutras 2.35-2.39 deal with the yamas
Non Violence or Ahimsa – when it is completely developed and the yogi is at peace it spreads to all around him, as Iyengar states even violent animals become friendly.
Truth/Satya – this is the sort of truth that is with every cell of your being, not a surface truth that will only hold for a short period of time
Ateya/non stealing – this non-stealing is not only of the sort that might get you in trouble (ie. shoplifting or other material possessions) but that of others thoughts, desires of other people or things.
Brahmacarya/sexual control – this is one of the least understood as many people translate it as celibacy or abstention from sexual acts. Iyengar explains that this is not necessarily the case but it is sexual control, that many great yogis have had many children. It is not having sex when it is not meaningful or not for having children. Perhaps this is quite close to the idea of the Catholic church that intercourse is intended for procreation and is only pure in that sense.
Aparigraha/without possession – is the realization of how little one needs in the material world to sustains oneself and be healthy and divine. Iyengar claims that this is the most difficult of the yamas to understand. One does not only not need material possessions but one should not harness or covet their own thoughts either, less they follow you into the next lifetime.
Sutras 2.40-2.45 outline the niyamas
Cleanliness/Saucat – both internal and external. The body is cleansed internally through many measures including asana and pranayama (supplying oxygen) and reducing ones dependencies on the material world and its distracting qualities.
Santosha/Contentment – drive towards right knowledge
Tapas/self discipline – the discipline to burn away impurities of all sorts
Svadhyaya/self study – can be interpreted two ways, both the study of sacred texts and the study of the self through the discipline of yoga
Isvarapranidhanat/Surrender to God- through the study of yoga the yogini surrenders herself by freeing herself from the bondages of the material world to reach Samadhi and connection with the divine.
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2.46-2.48 Asana #3 of 8 rungs
These sutras describe asana and its effects
Monday, May 7, 2007
2.10-2.11 Dealing with subtle thoughts
Sadhana Pada
These sutras are the start of the Sadhana Pada, which outlines to the beginner and the practitioner how to advance their practice.
The first nine sutras outline the types of coloured thoughts (kleishtas) there are and the four states in which they reside.
I find that the swamji site is very helpful as it groups the padas, whereas the Iyengar is a continuous flow and you’re not sure where to stop to think.
Iyengar makes a point in the first sutra of this pada to tell the reader that although many people think of this pada as a beginners guide to practice, it has much to offer the more advanced as well, since even evolved people have some coloured thoughts from time to time. He describes the three types of colouring to be mental, emotional and instinctual
The five colourings are outlined as
1- avidya (2.4-2.5) ignorance, or lack of wisdom
-as swamji suggests this is not the sort of ignorance that is educated at school which is accumulated knowledge and critical thinking. It is more like a cloudy day, when the clouds clear you see your spirit clearly in the sunshine, then one can see the true spirit and nature of the world.
2- asmita (2.6) ego, I-ness and individualism
- many people think of themselves in terms of what they do, what they like or dislike, and what they own. None of these things are who you are, each of us is, at our core, a divine being which is untouched by these material shrouds.
3- raga (2.7) attachment and addiction to thoughts
- swamji has a good description of this, he describes eating a candy and liking it. The enjoyment of the candy is a coloured thought, but it is the desire for another candy which is the attachment.
4- dvesha (2.8) aversion or hatred towards to thoughts
- swamji discusses how hatred or aversion is simply a different form of attachment, it is negative rather than positive, as one dwells on the things one dislikes as much or more than objects or thoughts we like
5- abhinivesa (2.9)- attachment to your own life and survival
Sunday, April 15, 2007
1.40-1.51 Results of stabilizing the mind
This group of sutras works through the four levels of meditation on an object
With and without gross thoughts
With and without subtle thoughts
This moves the Sadhaka through various states of samapattih or engrossment with an object. Theses are the stages through which one must work, allowing each to recede or seemingly fall away, before letting go of all of these states and moving onto seedless or objectionless Samadhi. It is important to note that even levels of Samadhi, as with any experience, leave latent impressions on the mind field and these will also have to be transgressed later.
The sadhaka is seeking knowledge which is usually “commingled” with concepts, words, impressions, experiences, visions or other sensory experiences. This is our normal way of experiencing knowledge, through explanation of external ideas and experiences. When one reaches seedless Samadhi, knowledge becomes pure and non-attached to worldly experience, thought or concept and is simply pure truth.
Thursday, April 12, 2007
Pathworking 1 - The Juggler and the Fool
We started today, my partner and I, a duo meditation. One that we have done once before which is based on the kabahla tree of life. Last time we started from the bottom and worked our way up this time we're going from the top.
We're invoking the juggler to guide us thru 22 days of working the paths and symbols of the tree of life. The juggler weaves together the energies we encounter. The first symbol was that of the Fool, and I couldn't help equating both the fool and the juggler to the yoga student and the final enlightened yogini. The seeker is attempting to learn to juggle the energies, while the enlightened does it well at the same time as being a True Fool, one who learns wisdom through innocence and the purest and simplest truths. Which as the yoga sutras teaches are the hardest to find, but possible through concerted effort to calm and simplify the mind. We also had a true true fool in the room with us, our kitten who has the ultimate one-pointed mind who is completely focused on her task at hand (whatever that might be - usually what can i learn by playing with this random object which rolls). I have come to believe tonight that despite the claws and teeth she might be a good role model for meditation. She has a clear path in mind and is rarely distracted from it. She learns her wisdom through experience and observation, but rarely through listening (have yet to get her trained!) or study of texts.
The symbol we're using for the Fool is very similar to the sign found at Brimstone Head, Fogo Island and worth posting here. The Fool willingly steps, tho perhaps not blindly,, off the edge of the world and into the journey. Which is sort of how I feel about my journey through the yoga sutras, I'm not sure where it will take me but I trust it.
One other parrallel between these two meditations is a pagan part which we have at the start (it could be pagan it could be anything else too). We envision a hub with 8 spokes or directions, with a tree growing thru the middle. I immediately, this time, thought of the hub as citta, or consciousness and the 8 spokes as the 8 limbs of yoga.
1.33-1.39 Stabilizing and clearing the mind
These sutras concentrate on how to quiet the mind through one-pointedness and gives techniques to follow. The techniques include
Concentration on the breath (1.34)
Being engrossed in a sense experience (swamji) or object (Iyengar) (1.35)
Focusing on an “inner luminosity” at the heart centre (1.36)
Imagining the mind of a great enlightened person and imitating it (1.37)
Recreating the experience of dreamless sleep while conscious (1.38)
Concentrate on one object, swamiji doesn’t suggest anything in particular whereas Iyengar suggest focusing on one’s own life essence (1.39)
Sutra 1.33 suggests that it is 4 attitudes which should be cultivated towards 4 types of people
Friendliness towards good and joyful people
Compassion to the sick
Goodwill to virtuous people
Neutrality to evil people
viewing in perspective
I will still be comparing and discussing the same two texts along with my own thoughts. But I hope to be able to synthesize all three.
1.30-1.32 Obstacles and solutions
These sutras speak of the obstacles that the student can expect to encounter. Patanjali lists so that the seeker will be less likely to blame herself when they happen and think her situation unusual. The 9 obstacles are as follows
Illness Negligence Laziness Dullness Misperceptions Doubt
Failure Cravings Instablilty
Monday, April 9, 2007
1.23-1.29 Direct route through AUM
Swamiji- “From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.”
Iyengar- “Or, the citta may be restrained by profound meditation upon God and total surrender to Him”
By surrendering oneself unto whatever larger being you feel exists the path is shortened and the gates of “heaven” are opened. A major difference between these two sources is Iyengar’s use of the masculine God form and swamji use of “universal soul.”
1.24 klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara
Swamiji- “That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.”
Iyengar- “God is the Supreme Being, totally free from conflicts, unaffected by actions and untouched by cause and effect”
By reading both sources, I think that Iyengar is referring to God as Ishwara, or the union of the Hindu trinity, Shiva, Vishnu and Brahma, and at the same time AUM. “God” doesn’t experience pain or other emotions as we do, we’re both and reborn with samkaras which need to be released.
1.25 tatra niratishayam sarvajna bijam
Swamiji- “In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.”
Iyengar- “God is unexcelled seed of all knowledge”
Iyengar identifies God and swamji identifies AUM as the “seed of knowledge”
1.26 purvesham api guruh kalena anavachchhedat
Swamiji- “From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.”
Iyengar- “God is the first, foremost and absolute guru, unconditioned by time”
God or AUM is the first and eternal teacher. Most of us must learn from human teachers, tho it is possible to learn from the source from time to time.
1.27 tasya vachakah pranavah
Swamiji- “The sacred word designating this creative source is the sound
Iyengar- “He is represented by the sacred syllable AUM, called parnava”
Iyengar makes the interesting point that science, specifically quantum mechanics I believe, has proven that vibration is the basis of creation. Therefore we intone AUM so as to be the closest we can be to the universal soul in the physical world.
Swamji analyzes the AUM symbol showing what each of the parts of the written symbol means. Unfortunately I can’t draw it here – I’ll work on that…
1.28 tat japah tat artha bhavanam
Swamiji- “This sound is remembered with deep feeling for the meaning of what it represents.”
Iyengar- “The mantra AUM is to be repeated constantly with feeling realizing its full significance”
Both sources encourage repetition (Japa) of AUM, but warn about mindless repetition. That it is better to intone AUM with intention and understanding.
1.29 tatah pratyak chetana adhigamah api antaraya abhavash cha
Swamiji- “From that remembering comes the realization of the individual Self and the removal of obstacles.”
Iyengar- “Mediation on God with the repetition of AUM removes obstacles to the mastery of the inner self”
1.19-1.22 Efforts and Commitment
Swamiji- “Some who have attained higher levels (videhas) or know unmanifest nature (prakritilayas), are drawn into birth in this world by their remaining latent impressions of ignorance, and more naturally come to these states of samadhi.”
Iyengar- “In this state, one may experience bodilessness, or become merged in nature. This may lead to isolation or to a state of loneliness”
This sutra speaks of those who have progressed along the path far enough to become bodiless, but not far enough to be completely merged with Samadhi. They still have a few latent samskaras left have returned to this world, in a form of an element or an angel. They must be careful to make sure to continue on not be tricked into thinking that they are in Samadhi. This does not happen to most people, most are reborn as human.
1.20 shraddha virya smriti samadhi prajna purvakah itaresham
Swamiji- “Others follow a five-fold systematic path of 1) faithful certainty in the path, 2) directing energy towards the practices, 3) repeated memory of the path and the process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.”
Iyengar- “practice must be pursued with trust, confidence, vigor, keen memory and power of absorption to break this spiritual complacency”
Swamji and Iyengar approach this sutra very differently, Iyengar chose to tell the story of a man who had reached this level of Samadhi and gotten stuck only to take three lifetimes to return to his sadhana and progress.
Swamiji chooses instead to outline 5 attitudes and experiences which help along the path
1- shraddha – a belief that you are moving in the right direction. This belief is in yourself and not outside sources such as a guru or institution.
2- virya – inner conviction for your path, what helps you when you are low to continue
3- smriti - “constant mindfulness of treading the path”
4- Samadhi – being aware of and willingness to proceed the different stages of Samadhi
5- prajna – higher wisdom cultivated through the use of the “razor-sharp tool of Samadhi”
1.21 tivra samvega asannah
Swamiji- “Those who pursue their practices with intensity of feeling, vigour, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.”
Iyengar- “the goal is near for those who are supremely vigorous and intense in practice”
It is true that the yogini who has both time and conviction will progress faster than others. However, swamji points out that its preferable to have little time but much conviction than to have lots of time but little conviction. I hope this to be my saving grace….. J
1.22 mridu madhya adhimatra tatah api visheshah
Swamiji- For those with intense practices and intense conviction (1.21), there are three more subdivisions of practice, those of mild intensity, medium intensity, and intense intensity.
Iyengar- “There are differences between those who are mild, average and keen in their convictions”
1.17-1.18 Types of Concentration
Swamiji- “The deep absorption of attention on an object is of four kinds
1- vitarka – gross thought or reasoning
2- vichara – subtle thought
3- ananda – bliss, ectasy
4- asmita – I-ness, individuality
and is called samprajnata Samadhi”
Iyengar- “Practice and detachment develop four types of Samadhi: self-analysis, synthesis, bliss and the experience of pure being”
Swamji explains that there are four stages of attention, which starts with attention moves onto concentration. When concentration becomes constant attention it moves into meditation, and when you move beyond meditation you become absorbed into Samadhi. All objects in one of these states, such as gross, subtle, bliss or I-ness.
Gross meditation is focusing on tangible objects and sensations
Subtle meditation is on the senses
Bliss meditation is beyond the gross and subtle
I-ness is even more subtle (these last two points are not well explained by this)
Iyengars discussion of this sutra is much more in depth, he talks about the different levels of Samadhi, moving from the gross to the subtle to core. Descending from the seat of the brain at the brain stem down to through the seat of the mind to the seat of the heart. He equates it as doing an asana which, over time becomes more subtle. The yogini moves from doing just the over all shape of the pose to feeling how all the muscles work in the pose to identifying with larger sense or nature of the pose and how it extends to the soul. I found this a difficult sutra to understand, but as Iyengar also points out is that Patanjali talks about my levels all at once, so similar to the yogini in the asana the student of the yoga sutras goes from gross to subtle understanding.
1.18 viramapratyaya abhyasapurvah samskarasesah anyah
Swamiji- “the other kind of samadhi is asamprajnata Samadhi, and has no object it which attention is absorbed, wherein only latent impressions remain;; attainment of this state is preceded by the constant practice of allowing all of the gross and subtle fluctuations of mind to recede back into the field from which they arose”
Iyengar- “The void arising in these experiences is another Samadhi. Hidden impressions lie dormant but spring up during moments of awareness, creating fluctuation and disturbing the purity of the consciousness”
The last sutra spoke of levels of Samadhi which still concentrated on an object (from gross to subtle to core) but this sutra speaks of an objectionless Samadhi. However Patanjali warns that this can be mistaken for the end of the journey, and yogi’s can be misled here, that one needs to keep striving. In this state the samskaras, or deep impressions which carry karma, are latent, and the yogini is essentially free of them, tho they are still present in an non active state.
Sunday, April 8, 2007
1.12-1.16 Practice and non-attachment
Swamiji- These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-attachemnt (vairagya)
Iyengar- practice and detachment are the means to still the movements of consciousness
Abhyasa – practice, lifestyle, discipline
Vairagya – non-attachment, letting go of klishtas
They work together, practice sets up the space for non-attachment which takes you further on your inner journey.
Iyengar speaks of abhyasa and vairagya as being complimentary opposites. Ha- abhyasa – sun and tha –vairagya-moon of “Hatha’ yoga. You need both the yamas and niyamas to continue on your spiritual path, if you lose one or the other then you stagnate and become stuck. Hence many of the problems with the modern western view of yoga as pure exercise or ha or yang without the balancing effects of ying or non-attachment. Otherwise it is just another form of aerobics.
1.13 tatra sthitau yatnah abhyasa
Swamiji- “Practice means choosing, applying the effort, and doing those actions that bring a stable and tranquil state (sthitau)”
Iyengar- “practice is the steadfast effort to still these fluctuations”
Practice is meant to work toward the stabilizing of the mind.
Swamji distinguishes between abhyasa practice and sadhana practice. Abhyasa is a more general type of practice, which looks at the bigger picture and works towards a greater goal of Self realization. Sadhana is more specifically what you actually do to work on the abhyasa, for example asana, meditation, pranayama etc. Iyengar suggests working on yama to dhyana.
My current sadhana includes reading, interpreting, typing and blogging these two interpretations of the yoga sutras as well as asana practice.
1.14 sah tu dirgha kala nairantaira satkara asevitah dridha bhumih
Swamiji- “when that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation”
Iyengar- “long uninterrupted alert practice is the firm foundation for restraining the fluctuations”
Correct practice is selecting that which you CAN do, not that which you wish to do. It is more important to be consistent. Consistent practice is better than performing great feats of practice for short periods of time with interruptions of days, weeks or years.
1.15 drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam
Swamiji- “When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachement (vairagya)”
Iyengar- “renunciation is the practice of detachment from desires”
Renunciation is not simply giving up something but giving up the desire for it, so there is no reaction to that object, action or person.
Iyengar cites 5 states of non-attachment
1. detaching from the objects which our senses desire, one by one
2. detaching from the consciousness’s desire for heavenly rewards
3. when moving towards ekaraga, one-pointedness, the mind seeks self-realization, one must also detach from the desire for it
4. when all senses including the mind have become detached then one has achieved vasikara
5. once you have reached the highest state of non-attachment paravairagya, which is beyond even the three gunas, then the student is not concerned with herself or other people who still have attachment to this world
1.16 tat param purusha khyateh guna vaitrshyam
Swamiji- “indifference to the subtlest elements, constituent principles, or qualities themselves (gunas) achieved through a knowledge of the nature of pure consciousness (purusha) is called supreme non-attachment (paravairagya)
Iyengar- “the ultimate renunciation is when one transcends the qualities of nature and perceives the soul’
Paravairagya comes when you have moved beyond even Self-realization and attachment to the gunas or the physical world
Swamiji outlines 3 levels of non-attachement
1- gross world – freedom from the everyday world objects
1.5-1.11- Un-coloring your thoughts
1.5 vrttayah pancatayyah klista aklistah
Swamiji- “Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are colored (klishta) and others are uncolored (aklishta)”
Iyengar- “the movements of consciousness are fivefold. They may be cognizable or non-cognizable, painful or non-painful”
Definitions – klishta – painful, colored, not useful
Aklishta – non-painful or pleasing, non-colored, useful
There are 5 types of thoughts all of which are either klishta or aklishta. This sutra concentrates on explaining the difference between the two. Iyengar warns that they can be masked by each other, for example, the aklistha or pleasurable experience of sexual intercourse can be hide the painful/klishta experience of labour pains. Swamiji, suggests that when meditating and thoughts arise to label them as either useful – aklista or not-useful, aklishta. That this technique can help yourself detach from thought patterns, vrittis, and begin to control them.
1.6 pramana viparyaya vikalpa nidra smrtayah
Swamiji- “ The five varieties of thought patterns t o witness are:
1- knowing correctly (pramana)
2- incorrect knowing (viparyay)
3- fantasy or imagination (vikalpa)
4- the object of void-ness that is deep sleep (nidra)
5- recollection or memory (smriti)”
Iyengar- “they are caused by correct knowledge, illusion, delusion, sleep and memory.”
There are five types of states of mind and five types of thoughts. Swamiji, as with the five types of mental states, assigns them to the body, to the fingers of the right hand, thus
Pramana – right thought – thumb
Viparyaya – wrong thought – index finger
Vikalpa – imagined thought – middle finger
Nidra – sleep – ring finger
Smriti – memory – pinky finger
One strives for pramana or right thought, memory can aide in this as well as sleep. Iyengar regards nidra or sleep as a special space in which “one has a glimpse of a quiet states of mind, manolaya”
1.7 pratyaksa anumana agamah pramagani
Swamiji- “Of these five there are three ways of gaining correct knowledge (pramana)
1- perception
2- inference
3- testimony or verbal communication from others who have knowledge”
Iyengar- “correct knowledge is direct, inferred or proven as factual”
One should gain knowledge through at three different types of sources, that of experiencing it yourself, learning from texts, and speaking with others who have had the same experience. If these three sources agree then you can be reasonably certain that you know or understand. I protest however to swamji’s depiction of academia, which does include personal understanding and not pure memorization. He is working on an old view of academe. Iyengar speaks of buddhi or intellect, and that it should be cultivated on many levels including the physical through the practice of asana.
1.8 viparyayah mithyajnanam atadrupa pratistham
Swamiji- Incorrect knowledge or illusion (viparyay) is false knowledge formed by perceiving a thing as being other than what it really is
Iyengar- illusory or erroneous knowledge is based on non-fact or the non-real
Both sources speak of being careful to distinguish between wrong knowing or misperception and seeing clearly. Misperceptions can cause klishtas and be harmful, for example, the snake/rope story. By misperceiving a rope to be a snake it cause fear and harm. Having too many misperceptions can be harmful to the sadaka’s path.
1.9 sabdajnana anupati vastusunyah vikalpah
Swamiji- fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence
Iyengar- verbal knowledge devoid of substance is fancy or imagination
Vikalpah or imagination/fantasy is part of our being and experience. As human beings, we often fantasize how our world might be if we did or had a particular object or action. This is often helpful to us in the world of interaction as it allows us to test out possibilities prior to actually executing them. However, it is important to distinguish between what is real or correct knowledge and what is fantasy. The ironic part of this is that once a sadaka reaches a certain stage, she will recognize that even correct knowledge is also fanatasy.
1.10 abhava pratyay alambana vrttih nidra
Swamiji- Dreamless sleep (nidra) is the sublet thought pattern which has as its object an inertia, blankness, absence or negation of the other thought patterns (vrittis)
Iyengar- sleep is the non deliberate absence of thought waves or knowledge
Swamiji warns that although dreamless sleep, nidra, appears to be without form and free of thoughts etc, it is in itself an object, the object of black void. While it is not as chaotic as other forms of thought it is still an object to be attached to, thus one should strive not mistake it for Samadhi, but stay awake during meditation.
Iyengar identifies three types of sleep –
Dull havy sleep is tamasic
Disturbed sleep is rajastic
Light, reviving sleep is sattvic
1.11 anubhuta visaya asampramosah smrtih
Swamiji- Recollection of memory (smriti) is mental modification cause by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources
Iyengar- memory is the unmodified recollection of words and experiences
1.1- 1.4 What is Yoga?
1.1 antha yoga anushasanam
Swamiji – Now after having done prior preparation through life and other practices, the study and practice of yoga begins.
Iynegar- With prayers for divine blessings, now begins an exposition of the sacred art of yoga
Definitions:
Atha – now, starting from this point, considering the past and the future, transition, prayer
Yoga – a yoking, a joining, a union of mind and body
Anu – “within or following tradition” following “prior preparation”(swamji)
Shasanam – “instruction, discipline, training, teaching”(swamji)
Shas – “imparting of teaching that happens along with discipline” (swamji)
Anusasanam – “guidance in the codes of conduct” when embarking on a spiritual path (Iyengar)
Iyengar discusses how the Yoga Sutras are one in a series of works by Patanjali, previous to this he had penned volumes on Brahma Sutras, grammar and ayurveda. He states that all together Patanjali’s works are known as moksa sastras or “spiritual sciences.” According to Iyengar the Yoga Sutras are meant to follow the ayruvedic texts, assumedly so that once the yogi has mastered how to balance his body with external forces such as food then s/he is ready to begin mastering the mind.
Swamji doesn’t mention these other works but alludes to them in the reference “prior preparation.” He states that yoga requires discipline and a “systemic method of learning.” He references Vyasa who felt that it was important to understand the five states of mind as follows:
Kshipta – disturbed (pinky finger) – “least desirable”
Mudha –dull (ring finger) – only slightly above Kshipta
Vikshipta –Distracted (middle finger) – sometimes still sometimes wandering,
“monkey mind” often found in meditation students
it can focus for short periods of time but often wanders off
Ekagra – one pointed (index finger) - once the mind reaches this stage actually meditation practice can start, focused in the now on what it is currently doing
Nirodhah- mastered (thumb) – hard to explain in words, understanding through practice
This does not suppress thoughts, other thoughts simply don’t occur
These two discussions of this sutra are extremely varied, one focuses on where the sadaka is coming from and the other where she is going. However they both agree that Patanjali is meaning for the sadaka to be focusing on their study of yoga from this point forth.
My Take
I take this challenge issued by Patanjali to sit and restart my yoga study today through this examination of a major text, the Yoga Sutras. I have been working on yoga in various capacities for the last many years from attending random classes, to regular meditation, to the intense study of teacher training. I feel that this is a long term study and can not be done in one fell swoop, the following is just another stage in my spiritual development.
1.2 yogah cittavrtti nirodhad
Swamiji- “Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) or the modifications (gross and subtle thought patterns ) of the mind field”
Iyengar- “yoga is the cessation of movement in the consciousness”
Definitions- Chitta – consciousness
3 parts – manas – mind
buddhi – intellect
ahamkara – ego
“vehicle of observation” (iyengar)
Virtti – state, flucuations, impressions, variations of the mind
Nirodhah – 2 very different interpretations
Swamji- “control, regulations, channeling, mastery, integration, coordination, understanding, stilling, quieting, setting aside of”
Iyengar- “obstruction stoppage, opposition, annihilation, restraint, control, cessation”
Both texts agree that this is a definition of yoga, but their explanations consider different but related things. I suspect this will be a theme between the two texts.
Swamiji – Again speaks of the 5 states of mind and that nirodhah is the most desired state. He also mentions that working to un-color your thoughts and practice non-attachment is central. Both of these will help the mind move towards becoming a clear as crystal.
Iyengar – also describes the 5 sheaths
Annamaya- anatomical – earth – individual soul or jivatman
Pranamaya – physiological – water
Manomaya – mental – fire
Vijnanamaya – intellectual – air
Anadamaya – blissful – ether – universal soutl or paramatman
To reach Samadhi, all five of these sheaths must be passes through
For the Sadhaka to reach the goal in yoga, she must seek to calm the mind through dharana (concentration) and dhyana (meditation) and work to clear the vrittis (fluctuations of the mind).
My take
Despite their takes, it is clear that yoga is a tool through which one can learn mastery of the mind, to calm it in order to move past the mind.
1.3 tada drastuh svarupe avasthanam
Swamiji- “Then the seer abides in itself, resting in its own True nature which is called Self-realization”
Iyengar- “Then, the seer dwells in his own true splendor”
Definitions – tada – then
Drastuh – “the soul, the seer” (iyengar)
Svarupe – sva = own; rupe = form, in ones own way
Avasthanam – to rest or dwell in a place
My take -Once the mind is controlled one can see ones’ true self and dwell beyond the mind, ego or identity.
1.4 vrtti sarupyam itaratra
Swamiji- “At other times when one is not in Self realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns”
Iyengar- “At other times the seer identifies with the fluctuating consciousness”
योग Sutras - an enlightenment manual
It is divided into 196 sutras, or short strings. Sort of 196 sentences, which sounds easy but these pack a punch. They are a multi lifetime study tool.
The Yoga Sutras are divided into four large Padas, the Samadhi Pada (concentration and starting to master the mind), the Sadhana Pada (practice), the Vibhuti Pada (experiences) and the Kaivalya Pada (freedom).
Patanjali sought to describe in great detail and many lists, how to achieve enlightment through mastery of the mind and body, and this is his manual.
मय yoga background
I discovered that I wanted more from my yoga classes than sweat and pain, and eventually found another class, at the same centre which combined breathing, asanas, and meditation or relaxation. These were much more what I enjoyed.
Then I went travelling around asia for half a year or so and spent some time in India. What a life changing experience. Everyone says that about India, but it really is true. Everything there seems symbolic, and there is so much you don't understand. You can feel that most clothes, actions and interactions link back through history to meanings and symbols you don't understand. After my travels I was lucky enough to be able to move back to my native Newfoundland. Within a few weeks I discovered a yoga teacher training course and when I spoke to the teacher I knew that I needed to study with her. India is a great puzzle and this was one path to help me solve it and myself.
I have also dabled in Buddhism and paganism. I consider myself primarily pagan, but self directed, I don't follow Wicca, but try to observe the earth and her seasons respectfully.
मय Sources
www.swamji.com - a great site that goes into great depth about many aspects and texts of yoga
and
Iyengar, BKS. 1993 Light on the Yoga Sutras of Patanjali. London: Thorsons
I will try my very best to properly ""and cite which source I am speaking of. However, one can assume that most of my information will be taken from and/or influenced by these two sources.
I highly encourage you to read these sources yourself, I am no expert in this area and it is primarily an exercise for my own interest and practice.
What I'm going to try to do here is a massive undertaking and will likely take me a long time, so please be patient with me.
I hope to learn a lot by studying the sutras in this way and relating them to my own life.
This blog is really directed to my teacher, but for anyone else who cares to read it, I hope you enjoy.
Apparently I can have transliteration into Hindi script, but it just translates the sound of the word, not the meaning, so I aplogize to those who read hindi. I guess for this project I really need sanskrit but its not available.