Patanjali Yoga Sutras - Brief notes (draft)

 YOGA SUTRAS OF PATHANJALI MAHARSHI:

Yogena Chitttasya Padena Vaacha

Malam Sharirasya Cha Vaidyakena

Yopa Karotham Pravaram Muninam

Patanjalim Pranjali Raanatosmi

(quoted in Rajamarthandavritti of Bhoja deva)

“He who removed impurities of the mind (by the teaching of Yoga), of speech by his (exposition of) grammar and of the body (by composing his treatise on the science of medicine) unto that doyen of sages, I bow with joined hands”.

Born somewhere between 4^th CBC and 4^th CAD and the author of greatest treaties on Yoga Sutras.  The doctrine of Yoga was also known to the authors of Upanishads and hence it can be said that sage Pathanjali, perhaps codified and re stated them in the form of Sutras.  His philosophy is dualistic, but modern scholars say that in its ultimate stage the experience is non dualistic only.

SAMADHI PADA –

1.1       ATHA YOGANUSHASANAM:

Atha and Om are considered to be openings with auspiciousness to impart blessings of Guru before the study is undertaken.  Atha also means, then and it means the present teaching comes after teaching something else.  We can also infer that the prior requisite of any Vedanthic study include those indicated by “Sadhana Chatustaya Samapathi anantaram” – being Viveka, vairagaya and Shama Damaadi Shat Sampathi followed by Mumukshutwam, being Self-realization as the final goal of birth.

(Shama, Dama, Uparathi, Thitheeksha, Shraddha, Samadhana)

(Sahanam Sarva dukhanaam, apratheekara purvakam, chinthaa vilaapa rahitham, saa Thitheeksha).

Yoga – derived from “Yuj” yujyathe or yunakti; also means Samadhi as per Vyasa and yojaythi means to join or to restrain or keep under control as in yoking. 

Anushaasanam – Anu and Shas, means subsequent to impart a discipline or teaching, an existing tradition of teaching and not created by the author.

1.2       YOGAH CHITTA VRITTI NIRODHAH:

Pathanjali does not use the “manah” (mind) and the entire mind field (representing Manah, budhi, ahankara and chitta) is referred, which is Antah karana and their modifications which are to be controlled.

Chitta – from root Chit means to incite, to enlighten to make aware.  That which is excited, enlightened and made conscious.  Prakriti is Jada (non-sentient) and unable to act or be conscious.  The mere presence of Purusha influences prakrithi and makes it conscious.  Chitta is consciousness becomes manifested and present right from gross body level right upto the mind (including its subconscious and unconsciously levels) and even beyond mind to its super conscious level.

Nirodha from root rudh does not mean suppression and mere returning of the Gunas into their causes.  “Gunanam prati prasavah”.  Mind merges into antah karana (asmitha or I ness) which in turn merges into prakriti where the three gunas are in balance.  This is involution or laya, finally intended to create a perfect equilibrium (Shiratha).  Dissolution of thought waves into their origin is the purpose.

1.3       TADA DRASHTUHU SVARUPE AVASTHANAM:

The seer remains in his own nature and the state of isolation, which also known as “Kaivalya”

1.4       VRITTI SARUPYAM ITARATRA:

The seer appears to be identified with Vrittis (thought waves) and chitta involved in external world and not in samadhi.  The seer is immutable but due to involvement appears so.  Red flower near a crystal reflecting colour in crystal and once flower removed, there is no colour.  Example of shell appearing to be silver, represents the pure Budhi (without other vrittis) receives illumination from Purusha and in turn illumines the external objects, experiences them and creates wave like Vrittis. Purusha being a mere witness unaffected like moon appearing as a reflection in turbulent water.

1.5       VRITTAYAH PANCHATAYYAH, KLISHTA-AKLISHTA:

Afflicted ones create bad sanskaras or impressions and cause further afflicted vrittis.  Un afflicted one’s help obtaining freedom Karmas (Karmashayah) through discrimination and ultimately, they also have to be over come since they too create disturbances.

1.6       PRAMANA VIPARYAYA VIKALPA NIDRA SMRITAYAH: (FIVE FOLD VRITTIS)

1.7       PRATYAKSH ANUMANA AGAMA – PRAMANANI - Pramana (Valid proofs)

1)     Pratyaksha – own experience through senses (believed by Charvakas)

2)     Anumana – inference through something else which is associated with direct knowledge – some in mountain and previous experience of smoke in kitchen

3)     Agama – Verbal testimony or scriptural authority from a Apta.

4)     Upamana (comparison)

5)     Arthapatti (presumption)

6)     Anupalabdhi or abhava (non-existence of contrary proof)

 

1.8        VIPARYAYO MITHYA JNANAM ATADRUPA PRATISHTHAM:

Perverse knowledge or avidya, due to wrong cognition, without basis, or contradicted by later valid proof.   Two moons seen is later refuted by actual seeing one moon.  Rope seen as snake and later validated as a rope only.

1.9               SHABDA JNANA ANUPAATI VASTHU SHUNYAH VIKALPAH:

Imaginary cognition – depending on verbal knowledge and it is only a delusion arising without any Pramana or Viparyaya. Consciousness is the form and nature of Purusha.  Eg. There goes the son of a barren woman.  He has worn a crown of sky flowers.  After bathing in a water of mirage.  Carries a bow made of hare’s horn.

 

1.10            ABHAVA PRATYAYA ALAMBANA – VRITTI NIDRA

Sleep is also a wave thought resorting to cognition of NOTHING-ness.  It is also not a state of Unconsciousness because one can reflect on it and feel good or bad about sleep.  During sleep i) Only Surface layer of the mind is overcome by tamas, ii) only that part of mind sleeps which normally undergoes alterations of wakefulness, dream and sleep and iii) rest of the mind does not sleep during one’s life time and continues to do normal operations.  For the purpose of Samadhi even this Vritti should be brought under control.

1.11         ANUBHUTHI VISHAYA – ASAMPRAMOSHAH SMRITIH

Memory is a Vritti which is not lost after experiencing an object and only the substance is experienced.  It is either imaginary thing remembered (seen in sleep) or something in in wakefulness and not an imaginary thing is also remembered. 

Dream is strictly a Viparyaya which is like a memory having no substance.  First three vritis occur in wakeful state and sleep is a unique state where other vrittis are absent.  Memory is the effect of any or all these vrittis.

1.12         ABHYASA VAIRAGYABHYAM TANNIRODAH: By practice and dispassion, we can attain Nirodha. Both disinterest in worldly affairs and practice of meditation is required.

 

1.13          TATRA STHITAU YATNO ABHYASAH: To remain still and Vrittis are isolated by Pra - yatna (practice again and again).  The effort to remain in stillness achieved due to constant practice during meditation and also later during Samsara (depth of life).

 

1.14         Sa Tu Deergha kala nairantaryasatkara sevito dridha bhumih: To be practiced for a long time without interruption and with positive feeling.

 

1.15         DRISHTA ANUSHRAVIKA VISHAYA VITHRUSHNASYA VASHIKARA SANGYA VAIRAGYAM:

Dis interest in all those objects seen (matters perceptible women, food, drink, power, affluence YS I-9) and heard (heard in tradition/scriptures like state of Videha, prakritilaya, siddhis anima, mahima, Garima, laghima, Prapti, prakamya, ishitva and vashitva YS III-45 etc.,) is perfect mastery of dispassion.

 

1.16         TATPARAM PURUSHA KHYATHE GUNA VAITHRSHANYAM: Through knowledge of Purusha, dispassion achieved leading to Kaivalya, freedom from all craving for three gunas.  Sadhaka may feel that sense objects are not giving any pleasure and hence cannot harm due to dispassion. However, gradually vairagya diminishes and may start giving pleasure and hence he has to be careful.

 

1.17         VITARKA VICHARA ANANDA SMITHA RUPANUGAMAT SAMPRAGNATHAH: Sam pra jna means that which is completely known in all details.  Four stages of samprajnata to be crossed.  Vitarka, vichara, asmitha and Ananda.  Vichchara takes over vitarka and they also disappear when consciousness further enters experience with no actual thinking blissful state. Even this “asmita” I nes is transcended and that cannot be described except as “Asampragnatha” sthithi.  Vyasa calls this anya as asampragnatha and that would mean completely unknown or indescribable.

 

1.18         VIRAMA PRATHYAYA ABHYASA PURVA SAMSKARA SHESHO ANYAH:

 

Repeated practice when even the consciousness of I am ceases to exist.  Though this cannot be described as a stage, some impressions are left behind known as samskara sheshah.  Kai alya can be achieved when even those samaskaras are rooted out.

 

1.19         BHAVA PRATHAYO VIDEHA PRAKRITHI LAYANAM:

The Videhas (bodiless ones) and prakrithi layas (merged into prakriti) stop at Ananda an accompanied stage of Samprajnaha samadhi.  Their chittas using oly its samskaras experience control various evolutes of Prakriti even without a body.  They will have to be  on again and start from that stage of samapragnatha and proceed to asamapragnatha.

 

1.20         SHRADDHYA VEERYA SMRITHI SAMADHI PRAGNA PURVAKA ITARESHAM:

For others, the spiritual aspirants, the journey towards for realisation has to have faith, energy, constant reminder, medittion and illumination

 

1.21         THEEVRA SAMVEGANAAM AASANNAH:

Acute urge and intensity of method is different.  The momentum of progress depending upon the accumulated samskaras from past lives decides the speed.

 

1.22         MRUDU MADHYAADI MATRUTVAAATH TATHOPI VISHESHAH:

Three types of efforts required at the beginning and later mild, medium and intense.

 

1.23         ESHAVARA PRANEEDHAANAD VA”

Pra + Ni + dana is a special form of devotion which can substitute Chittavrittinirodha.  Both paths may be needed for most of us to put us in all humility and egolessness and surrender a the disposal of God.  Devotion should be mental, vocal and physical.

 

1.24         KLESHA KARMA VIPAKA SHAYYEH APARAMRUSHTHA PURUSHA VISHESHA EESHVARAH: Ishvara is a soecuak Oyrysga bit affected by afflictions, actions, their fruition or their samskaras.  Kleshas are avidya, asmitha, raga, dwesha and abhinivesha.  He has no personality, no body, no chitta and there is no karma, no samskara or impresssions.

 

1.25         TATRA NIRATHISHAYAM SARVAGNA BEEJAM:  In Him the unsurpassable source of all knowingness’ and infinite knowledge.

 

1.26         TATRA PURVESHAMAPI GURUH KAALENNAVACHEDAATH: He is Guru even of earliest teachers and he I not limited by time.

 

1.27         TASYA VACHAKAM PRANAVAH:  The word expressing Him is Pranava – Om.  Pra+nu ((nute) who is emininentlyeulogised, nu mean to praise to lead  Pranava means intense praying and a powerful instrument leading to goal very rapidly.

 

1.28         TAJJAPAH TADARTHA BHAVANAM: To be repeated with its meaning at heart.  It can be done through Vaikhari (uttered by mouth in audible tone), Upamshu (pronounced in whispering tone and audible to one’s own ears) & Manasa (mental without any sound at all).

 

1.29         TATAH PRATYAK CHETHANADHIGA MAPI ANTHA RAYA BHAVAASHCHA:  Impediments of the inward consciousness are removed.

 

1.30         VYADHISTHANA SANSHAYA PRAMAADA ALASYA VIRATHI BHRANTHI DARSHANA ALABDHA BHIMIKATVA NAVASTHITVANI CHITHA VIKSHEPASTHE ANTARAYA: Illness, mental laziness, doubt, negligence, sloth, non-abstention, false perception, failure to gain ground and instability are the distractions/impediments.

 

1.31         DUKHA DAURRMANASYA ANGAMEJYATHVA SHAVASAPRASHVASAH VIKSHEPAP SAHA BHUVAH: Distractions are accompanied by grief, frustration, unsteadiness of the limbs and )irregular) inhalation and exhalation.

 

1.32         TAT PRATHISHEDAARTHAM EKATVABHYAASAH: Single pointed practice to be done.

 

1.33         MAITHRI KARUNA MUDITAM APEKSHANAM SUKHA DUKHA PUNYA APUNYA VISHAYAANAM BHAVANAATH CHITTA PRASAADANAM: Mind becomes pleasant by cultivating friendliness towards those who are happy, compassion for unhappy, delight towards virtuous and indifference to non-virtuous. Sutra gives practical tips to purify and calm the mind, by prescribing a mental attitude towards our neighbours. When other are virtuous, be glad and appreciate.  When they are non-virtuous and doing wrong things, avoid giving advice and be indifference and do not get involved.  Therapy prescribed for Chitta prasadanam.

 

1.34         PRACHARDANA VIDHARANABHYAM VA PRANASYA

 

1.35         VISHAYAVATI VA PRAVRITTIR UTPANNA MANASAH STHITI NIBANDHINI

 

1.36         VISHOKA VA JYOTHISHMATHI

 

1.37         VEETHARAGA VISHAYAM VA CHITTAM

 

1.38         SVAPNA NIDRA JNAALAMBANAM VA

 

1.39         YATHABHIMATI DHYANADVA

 

1.40         PARAMANU PARAMA MAHATVA ANTOSYA VASHIKARAH

 

1.41         KSHINA VRITTER ABHIJATASYEVA MANER GRAHITR GRAHANA GRAHYESHU TATSTHATADAN JAANATA SAMAPATTIH

 

1.42         TATRA SHABDARTHA JNANA VIKALPAIH SANKIRNA SAVITARKA SAMAAPATIH

 

1.43         SMRITHI PARISHUDDHAU SVARUPA SHUNYEVARTHA MATRA NIRBHASA NIRVITARKA

 

1.44         ETA VAIVA SAVICHARA NIRVICHARA CHA SUKSHMAVISHAYA VYAKHYATA

 

1.45         SUKSHMA VISHATVAM CHAALINGA PARYAVASAANAM

 

1.46         SA EVA SABIJA SAMADHIH

 

1.47         NIRVICHARA VAISHARADHYE ADHYATMA PRASADAH

 

1.48         RITAMBHARA TATRA PRAJNA:

 

1.49         SHRUTNUMANA PRAJNABHYAM ANYA VISHAYA VISHESHARTHA TVAT:

 

1.50         TAJJAH SAMSKARA ANYA SAMSKARA PRATIBANDHIH:

 

1.51         TASYAPI NIRODHE SARVA NIRODHA NIRBIJA SAAMADHIH: