1.1- 1.4 What is Yoga?

The first four sutras, concentrate on what yoga is, a tool to master the mind and a place to for the student, sadaka, to begin their spiritual journey or practice, sadhana.

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”

Both scholars consider that this sutras discusses how most of the time we are not in touch with our true selves beyond ego and the mind. Therefore we must work to distinguish the differences between our true self and that which the mind and citta cling to. Swamji has a particularly good metaphor. Citta, or consciousness, is somewhat akin to melted chocolate or gold, you can form the chocolate or gold into many different shapes, all of which have various monetary value or sweet tooth desirability, but they are, in the end, simply chocolate or gold. Similarly, our consciousness which has no form reaches out into the world and forms itself into various desires, which we then, mistakenly take to be what we are, instead of pure consciousness