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31 Cards in this Set
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- Back
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1st Limb |
Yama |
Restraints (personal) The Don'ts
Universal moral commandments.
Guides us in how we relate to others, through our actions, thoughts and speech. |
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2nd Limb |
Niyamas |
Observances (Personal) the Dos
Self-purification by discipline
Toward ourselves. |
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3rd Limb |
Asana |
Posture. To take one's seat
A method of self study and exploration.
Prepares the body and mind for meditation.
Body Control. |
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4th Limb |
Pranayama |
Rhythmic restraint & control of the Prana or vital life-force (breath)
Breath control.
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5th limb |
Pratyãhãra |
Withdrawal of senses. Detachment.
Withdrawal & emancipation of the mind from the domination of the senses & exterior objects.
Ex: hearing switches off to a dripping faucet when deeply engrossed in a book.
Senses are outward-looking - self-discovery involves turning the attention inward, subduing the senses. |
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6th limb |
Dhãrana |
Concentration Think DHA - allows the brain mind to concentrate and not rana way. |
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7th limb |
Dhyãna |
Meditation
Add the Y Concentrate? Y? To meditate. |
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8th limb |
Samãdhi |
Bliss state. Sense of oneness.
Enlightenment. Pure consciousness.
State of super-consciousness brought about by profound meditation, in which the individual aspirant (sãdhaka) becomes one with the object of his meditation - Paramãtmã or the Universal Spirit. - Atmãn? |
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Patañjāli's 8-limbed path. stages of yoga. |
The first 5 are called external aids to Yoga (bahiranga sadhana). Last 3 stages are called antarātmā sādhanā - the quest for the soul. 1st 3 are the outward quests where the yogi conquers the body and renders it fit for the soul. Next 2 are the inner quests. They teach the aspirant to regulate the (fluctuations) of breathing and therefore, of the mind.
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8-limbed path |
Patanjali's Yoga Sutras outline eight anga (अङ्ग, limbs) to better oneself physically, mentally and spiritually:[46]
Yama – ethical restraints (the don'ts) Niyama – ethical observances (the dos) Āsana – a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless Prāṇāyāma – conscious regulation and exercise of breath Pratyāhāra – mastery of sensory organs, withdrawal of the senses from external objects Dhāraṇā – concentration, introspective focus, one-pointedness of mind Dhyāna – meditation Samādhi – the quiet state of complete forgetfulness of external world and the physical, complete blissful awareness of one's mind and liberated being, superconscious state. |
The eight limbs of YogaEdit Yoga consists of the following limbs as prescribed by Patanjali: The first five are called external aids to Yoga (bahiranga sadhana).
Yama refers to the five abstentions: how we relate to the external world. (The five vows of Jainism are identical to these). Ahimsa: nonviolence, inflicting no injury or harm to others or even to one's own self, it goes as far as nonviolence in thought, word and deed. Satya: non-illusion; truth in word and thought. Asteya: non-covetousness, to the extent that one should not even desire something that is one's own; non-stealing. Brahmacharya: abstinence, particularly in the case of sexual activity. Also, responsible behavior with respect to our goal of moving toward the truth. It suggests that we should form relationships that foster our understanding of the highest truths. "Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others."[12] Aparigraha: non-possessiveness; non-hoarding Niyama refers to the five observances: how we relate to ourselves, the inner world. Shaucha: cleanliness of body and mind. Santosha: satisfaction; satisfied with what one has. Tapas: austerity and associated observances for body discipline and thereby mental control. Svādhyāya: study of the Vedic scriptures to know about God and the soul, which leads to introspection on a greater awakening to the soul and God within, Ishvarapranidhana: dedicating all of one's efforts to God or surrender to God. |
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Yama + additions |
The five yamas listed by Patañjali in Yogasūtra 2.30 are:[50]
Ahiṃsā (अहिंसा): Nonviolence, non-harming other living beings[51] Satya (सत्य): truthfulness, non-falsehood[51][52] Asteya (अस्तेय): non-stealing[51] Brahmacarya (ब्रह्मचर्य): celibacy, non-cheating on one's partner[52] Aparigraha (अपरिग्रहः): non-avarice,[51] non-possessiveness[52] Patanjali, in Book 2, explains how and why each of the above self restraints help in the personal growth of an individual. For example, in verse II.35, Patanjali states that the virtue of nonviolence and non-injury to others (Ahimsa) leads to the abandonment of enmity, a state that leads the yogi to the perfection of inner and outer amity with everyone, everything.[53][54]
Later scholars of Yoga school expanded this list of Patanjali, such as in the Śāṇḍilya Upanishad,[55] as well as by Svātmārāma are:[56][57][58] The additional recommended yamas are:
Kṣamā (क्षमा): forgiveness[59] (non-dwelling in the past or other's actions/speech) Dhṛti (धृति): fortitude (non-fear, non-giving up in adversity) Dayā (दया): compassion[59] (non-arrogance, non-self centeredness) Ārjava (आर्जव): non-hypocrisy, sincerity[60] Mitāhāra (मितहार): measured diet[61] (non-overeating, non-undereating, non-inappropriate eating/drinking) |
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Niyama - Dos |
The second limb in Patanjali's Yoga philosophy is called niyamas which include virtuous habits, behaviors and observances (the "dos").[62][63] Sadhana Pada Verse 32 lists the niyamas as:[64]
Śauca: purity, clearness of mind, speech and body[65] Santoṣa: contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for self[66] Tapas: persistence, perseverance, austerity[67][68] Svādhyāya: study of Vedas (see Sabda in epistemology section), study of self, self-reflection, introspection of self's thoughts, speeches and actions[68][69] Īśvarapraṇidhāna: contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)[66][70] As with Yamas, Patanjali tersely explains how and why each of the above Niyamas help in the personal growth of an individual. For example, in verse II.42, Patanjali states that the virtue of contentment and acceptance of others as they are (Santoṣa) leads to the state where inner sources of joy matter most, and the craving for external sources of pleasant ceases.[71]
Later Yoga school scholars added the following to the above list
Āstika: conviction that there is knowledge in Vedas/Upanishads (orthodox school), faith in Self, or belief in God Dāna: generosity, charity, sharing with others[72] Hrī: remorse and acceptance of one's past/mistakes/ignorance, modesty, humility[73] Mati: think and reflect to understand, reconcile conflicting ideas[74] Huta: religious and social rituals, ceremonies such as yajna |
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Niyama - Dos |
The second limb in Patanjali's Yoga philosophy is called niyamas which include virtuous habits, behaviors and observances (the "dos").[62][63] Sadhana Pada Verse 32 lists the niyamas as:[64]
Śauca: purity, clearness of mind, speech and body[65] Santoṣa: contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for self[66] Tapas: persistence, perseverance, austerity[67][68] Svādhyāya: study of Vedas (see Sabda in epistemology section), study of self, self-reflection, introspection of self's thoughts, speeches and actions[68][69] Īśvarapraṇidhāna: contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)[66][70] As with Yamas, Patanjali tersely explains how and why each of the above Niyamas help in the personal growth of an individual. For example, in verse II.42, Patanjali states that the virtue of contentment and acceptance of others as they are (Santoṣa) leads to the state where inner sources of joy matter most, and the craving for external sources of pleasant ceases.[71]
Later Yoga school scholars added the following to the above list
Āstika: conviction that there is knowledge in Vedas/Upanishads (orthodox school), faith in Self, or belief in God Dāna: generosity, charity, sharing with others[72] Hrī: remorse and acceptance of one's past/mistakes/ignorance, modesty, humility[73] Mati: think and reflect to understand, reconcile conflicting ideas[74] Huta: religious and social rituals, ceremonies such as yajna |
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Asana |
Patanjali begins discussion of Asanas (आसन, posture) by defining it in verse 46 of Book 2, as follows,[46]
Sanskrit: स्थिरसुखमासनम् ॥४६॥
Translation 1: An asana is what is steady and pleasant.[75] Translation 2: Motionless and Agreeable form (of staying) is Asana (yoga posture).[76]
– Yoga Sutras II.46 Asana is thus a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless. Patanjali does not list any specific asana, except the terse suggestion, "posture one can hold with comfort and motionlessness".[77] Āraṇya translates verse II.47 of Yoga sutra as, "asanas are perfected over time by relaxation of effort with meditation on the infinite"; this combination and practice stops the quivering of body.[78] The posture that causes pain or restlessness is not a yogic posture. Other secondary texts studying Patanjali's sutra state that one requirement of correct posture is to keep breast, neck and head erect (proper spinal posture).[76]
Later yoga school scholars developed, described and commented on numerous postures. Vyasa, for example, in his Bhasya (commentary) on Patanjali's treatise suggests twelve:[79] Padmasana (lotus), Veerasana (heroic), Bhadrasana (decent), Svastikasana (like the mystical sign), Dandasana (staff), Sopasrayasana (supported), Paryankasana (bedstead), Krauncha-nishadasana (seated heron), Hastanishadasana (seated elephant), Ushtranishadasana (seated camel), Samasansthanasana (evenly balanced) and Sthirasukhasana (any motionless posture that is in accordance with one's pleasure).[76]
The Hatha Yoga Pradipika describes the technique of 84 asanas, stating four of these as most important: Padmasana (lotus), Bhadrasana (decent), Sinhasana (lion), and Siddhasana (accomplished).[80][81] The Gheranda Samhita discussed 32 asanas, while Svatmarama describes 15 asanas.[81] |
Asana: Discipline of the body: rules and postures to keep it disease-free and for preserving vital energy. Correct postures are a physical aid to meditation, for they control the limbs and nervous system and prevent them from producing disturbances.
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Prāṇāyāma |
Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath)[82] and ayāma (आयाम, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses II.49 through II.51 recommend the next limb of yoga, prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).[85][86] |
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Prāṇāyāma |
Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath)[82] and ayāma (आयाम, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses II.49 through II.51 recommend the next limb of yoga, prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).[85][86] |
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Pratyāhāra |
Pratyāhāra is a combination of two Sanskrit words pratya (प्रत्य, belief)[87] and ahāra (आहार, bringing near, fetch).[88]
Pratyahara is fetching and bringing near one's awareness and one's thoughts to within. It is a process of withdrawing one's thoughts from external objects, things, person, situation. It is turning one's attention to one's true Self, one's inner world, experiencing and examining self.[89] It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.[90][91]
Pratyahara marks the transition of yoga experience from first four limbs that perfect external forms to last three limbs that perfect inner state, from outside to inside, from outer sphere of body to inner sphere of spirit.[92] |
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Prāṇāyāma |
Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath)[82] and ayāma (आयाम, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses II.49 through II.51 recommend the next limb of yoga, prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).[85][86] |
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Pratyāhāra |
Pratyāhāra is a combination of two Sanskrit words pratya (प्रत्य, belief)[87] and ahāra (आहार, bringing near, fetch).[88]
Pratyahara is fetching and bringing near one's awareness and one's thoughts to within. It is a process of withdrawing one's thoughts from external objects, things, person, situation. It is turning one's attention to one's true Self, one's inner world, experiencing and examining self.[89] It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.[90][91]
Pratyahara marks the transition of yoga experience from first four limbs that perfect external forms to last three limbs that perfect inner state, from outside to inside, from outer sphere of body to inner sphere of spirit.[92] |
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Dhãrana |
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of word is dhṛ (धृ), which has a meaning of "to hold, maintain, keep".[93]
Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.[94] The mind (not sensory organ) is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.[95][96] Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.[95] |
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Prāṇāyāma |
Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath)[82] and ayāma (आयाम, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses II.49 through II.51 recommend the next limb of yoga, prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).[85][86] |
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Pratyāhāra |
Pratyāhāra is a combination of two Sanskrit words pratya (प्रत्य, belief)[87] and ahāra (आहार, bringing near, fetch).[88]
Pratyahara is fetching and bringing near one's awareness and one's thoughts to within. It is a process of withdrawing one's thoughts from external objects, things, person, situation. It is turning one's attention to one's true Self, one's inner world, experiencing and examining self.[89] It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.[90][91]
Pratyahara marks the transition of yoga experience from first four limbs that perfect external forms to last three limbs that perfect inner state, from outside to inside, from outer sphere of body to inner sphere of spirit.[92] |
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Dhãrana |
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of word is dhṛ (धृ), which has a meaning of "to hold, maintain, keep".[93]
Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.[94] The mind (not sensory organ) is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.[95][96] Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.[95] |
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Dhyana |
Dhyana (Sanskrit: ध्यान) literally means "contemplation, reflection" and "profound, abstract meditation".[97]
Dhyana is contemplating, reflecting on whatever Dharana has focussed on. If in the sixth limb of yoga one focussed on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.[98] If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[96]
Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus. Patanjali defines contemplation (Dhyana) as the mind process, where the mind is fixed on something, and then there is "a course of uniform modification of knowledge".[99] Adi Shankara, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on morning sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas.[100] |
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Prāṇāyāma |
Prāṇāyāma is made out of two Sanskrit words prāṇa (प्राण, breath)[82] and ayāma (आयाम, restraining, extending, stretching).[83]
After a desired posture has been achieved, verses II.49 through II.51 recommend the next limb of yoga, prāṇāyāma, which is the practice of consciously regulating breath (inhalation and exhalation).[84] This is done in several ways, inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, slowing the inhalation and exhalation, consciously changing the time/length of breath (deep, short breathing).[85][86] |
Pranayama: control of life force energies. Beneficial to health, steadies the body and is highly conducive to the concentration of the mind.
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Pratyāhāra |
Pratyāhāra is a combination of two Sanskrit words pratya (प्रत्य, belief)[87] and ahāra (आहार, bringing near, fetch).[88]
Pratyahara is fetching and bringing near one's awareness and one's thoughts to within. It is a process of withdrawing one's thoughts from external objects, things, person, situation. It is turning one's attention to one's true Self, one's inner world, experiencing and examining self.[89] It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world, it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.[90][91]
Pratyahara marks the transition of yoga experience from first four limbs that perfect external forms to last three limbs that perfect inner state, from outside to inside, from outer sphere of body to inner sphere of spirit.[92] |
Pratyahara: withdrawal of senses from their external objects. |
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Dhãrana |
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of word is dhṛ (धृ), which has a meaning of "to hold, maintain, keep".[93]
Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.[94] The mind (not sensory organ) is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.[95][96] Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.[95] |
Dharana: concentration of the Chitta upon a physical object, such as a flame of a lamp, the midpoint of the eyebrows, or the image of a deity. |
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Dhyana |
Dhyana (Sanskrit: ध्यान) literally means "contemplation, reflection" and "profound, abstract meditation".[97]
Dhyana is contemplating, reflecting on whatever Dharana has focussed on. If in the sixth limb of yoga one focussed on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.[98] If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[96]
Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus. Patanjali defines contemplation (Dhyana) as the mind process, where the mind is fixed on something, and then there is "a course of uniform modification of knowledge".[99] Adi Shankara, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on morning sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas.[100] |
Dhyana: steadfast meditation. Undisturbed flow of thought around the object of meditation (pratyayaikatanata). The act of meditation and the object of meditation remain distinct and separate. |
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Samadhi |
Samadhi (Sanskrit: समाधि) literally means "putting together, joining, combining with, union, harmonious whole, trance".[101][102]
Samadhi is oneness with the subject of meditation. There is no distinction, during the eighth limb of yoga, between the actor of meditation, the act of meditation and the subject of meditation. Samadhi is that spiritual state when one's mind is so absorbed in whatever it is contemplating on, that the mind loses the sense of its own identity. The thinker, the thought process and the thought fuse with the subject of thought. There is only oneness, samadhi.[96][103][104] |
Samadhi: oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds,[13][web 1] with and without support of an object of meditation:[web 2] Samprajnata Samadhi, also called savikalpa samadhi and Sabija Samadhi,[web 3][note 3] meditation with support of an object.[web 2][note 4] Samprajata samadhi is associated with deliberation, reflection, bliss, and I-am-ness.[17][note 5] The first two, deliberation and reflection, form the basis of the various types of samapatti:[17][19] Savitarka, "deliberative":[17][note 6] The citta is concentrated upon a gross object of meditation,[web 2] an object with a manifest appearance that is perceptible to our senses,[20] such as a flame of a lamp, the tip of the nose, or the image of a deity.[citation needed] Conceptualization (vikalpa) still takes place, in the form of perception, the word and the knowledge of the object of meditation.[17] When the deliberation is ended this is called nirvitaka samadhi.[21][note 7] Savichara, "reflective":[20] the citta is concentrated upon a subtle object of meditation,[web 2][20] which is not percpetible to the senses, but arrived at through interference,[20] such as the senses, the process of cognition, the mind, the I-am-ness,[note 8] the chakras, the inner-breath (prana), the nadis, the intellect (buddhi).[20] The stilling of reflection is called nirvichara samapatti.[20][note 9] Sananda Samadhi, ananda,[note 10] "bliss": this state emphasizes the still subtler state of bliss in meditation;[web 2] Sasmita: the citta is concentrated upon the sense or feeling if "I-am-ness".[web 2] Asamprajnata Samadhi, also called Nirvikalpa Samadhi[web 1] and Nirbija Samadhi:[web 1][note 11] meditation without an object,[web 2] which leads to knowledge of purusha or consciousness, the subtlest element.[20][note 12] Ananda and asmitaEdit According to Ian Whicher, the status of sananda and sasmita in Patanjali's system is a matter of dispute.[23] According to Maehle, the first two constituents, deliberation and reflection, form the basis of the various types of samapatti.[17] According to Feuerstein,
"Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every cognitive [ecstasy]. The explanations of the classical commentators on this point appear to be foreign to Patanjali's hierarchy of [ecstatic] states, and it seems unlikely that ananda and asmita should constitute independent levels of samadhi.[23]
Ian Whicher disagrees with Feuerstein, seeing ananda and asmita as later stages of nirvicara-samapatti.[23] Whicher refers to Vācaspati Miśra (900-980 CE), the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samapatti:[24]
Savitarka-samāpatti and Nirvitarka-samāpatti, both with gross objects as objects of support; Savicāra-samāpatti and Nirvicāra-samāpatti, both with subtle objects as objects of support; Sānanda-samāpatti and Nirānanda-samāpatti, both with the sense organs as objects of support Sāsmitā-samāpatti and Nirasmitā-samāpatti, both with the sense of "I-am-ness" as support. Vijnana Bikshu (ca. 1550-1600) proposes a six-stage model, explicitly rejecting Vacaspati Misra's model. Vijnana Bikshu regards joy (ananda) as a state that arises when the mind passes beyond the vicara stage.[19] Whicher agrees that ananda is not a separate stage of smadhi.[19] According to Whicher, Patanjali's own view seems to be that nirvicara-samadhi is the highest form of cognitive ecstasy.[19] |
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Yoga Sutras |
Patañjali divided his Yoga Sutras into four chapters or books (Sanskrit pada), containing in all 196 aphorisms, divided as follows:[8][9][10]
Samadhi Pada[8][9][10] (51 sutras). Samadhi refers to a blissful state where the yogi is absorbed into the One. Samadhi is the main technique the yogin learns by which to dive into the depths of the mind to achieve Kaivalya. The author describes yoga and then the nature and the means to attaining samādhi. This chapter contains the famous definitional verse: "Yogaś citta-vritti-nirodhaḥ" ("Yoga is the restraint of mental modifications").[11] Sadhana Pada[8][9][10] (55 sutras). Sadhana is the Sanskrit word for "practice" or "discipline". Here the author outlines two forms of Yoga: Kriya Yoga (Action Yoga) and Ashtanga Yoga (Eightfold or Eightlimbed Yoga). Kriya Yoga is closely related to Karma Yoga, which is also expounded in Chapter 3 of the Bhagavad Gita, where Arjuna is encouraged by Krishna to act without attachment to the results or fruit of action and activity. It is the yoga of selfless action and service. Ashtanga Yoga describes the eight limbs that together constitute Rāja Yoga. Vibhuti Pada[8][9][10] (56 sutras). Vibhuti is the Sanskrit word for "power" or "manifestation". 'Supra-normal powers' (Sanskrit: siddhi) are acquired by the practice of yoga. Combined simultaneous practice of Dhāraṇā, Dhyana and Samādhi is referred to as Samyama, and is considered a tool of achieving various perfections, or Siddhis. The temptation of these powers should be avoided and the attention should be fixed only on liberation. The purpose of using samadhi is not to gain siddhis but to achieve Kaivalya. Siddhis are but distractions from Kaivalaya and are to be discouraged. Siddhis are but maya, or illusion. Kaivalya Pada[8][9][10] (34 sutras). Kaivalya literally means "isolation", but as used in the Sutras stands for emancipation, liberation and used interchangeably with moksha (liberation), which is the goal of yoga. The Kaivalya Pada describes the process of liberation and the reality of the transcendental ego. |
Samkhya The Yoga Sutras are built on a foundation of Samkhya philosophy, an orthodox (Astika) and atheistic Hindu system of dualism, and are generally seen as the practice while Samkhya is the theory. The influence of Samkhya is so pervasive in the Sutras that the historian Surendranath Dasgupta went so far as to deny independent categorization to Patañjali's system, preferring to refer to it as Patanjala Samkhya, similar to the position taken by the Jain writer Haribhadra in his commentary on Yoga.[29] Patañjali's Yoga Sutras accept the Samkhya's division of the world and phenomena into twenty-five tattvas or principles, of which one is Purusha meaning Self or consciousness, the others being Prakriti (primal nature), Buddhi (intellect or will), Ahamkara (ego), Manas (mind), five buddhindriyas (sensory capabilities), five karmendriyas (action-capabilities) and ten elements.[30][31] The second part of the Sutras, the Sadhana, also summarizes the Samkhya perspectives about all seen activity lying within the realm of the three Gunas of Sattva (illumination), Rajas (passion) and Tamas (lethargy).[32]
The Yoga Sutras diverge from early Samkhya by the addition of the principle of Isvara or God, as exemplified by Sutra 1.23 - "Iśvara pranidhãnãt vã", which is interpreted to mean that surrender to God is one way to liberation.[30][33] Isvara is defined here as "a distinct Consciousness, untouched by afflictions, actions, fruitions or their residue".[34] In the sutras, it is suggested that devotion to Isvara, represented by the mystical syllable Om may be the most efficient method of achieving the goal of Yoga.[35] This syllable Om is a central element of Hinduism, appearing in all the Upanishads, including the earliest Chandogya and Brihadaranyaka Upanishads, and expounded upon in the Mandukya Upanishad.[36]
Another divergence from Samkhya is that while the Samkhya holds that knowledge is the means to liberation, Patañjali's Yoga insists on the methods of concentration and active striving. The aim of Yoga is to free the individual from the clutches of matter, and considers intellectual knowledge alone to be inadequate for the purpose – which is different from the position taken by Samkhya.[30]
However, the essential similarities between the Samkhya and Patañjali's system remained even after the addition of the Isvara principle,[note 15] with Max Müller noting that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."[37] The Bhagavad Gita, one of the chief scriptures of Hinduism, is considered to be based on this synthetic Samkhya-Yoga system.[38][39] |
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Yoga Definition Expanded Yoga Sutras & Yogabhashya |
Yogabhashya The Yogabhashya is a commentary on the Yoga Sutras of Patañjali which has traditionally been attributed in the discourse of the tradition to Vyasa. But according to Philipp A. Maas, Patañjali's composition was entitled Pātañjalayogaśāstra ("The Treatise on Yoga according to Patañjali") and consisted of both Sūtras and Bhāṣya. which means that the Bhāṣya was in fact Patañjali's own work.[6] These research findings change the historical understanding of the yoga tradition, since they allow us to take the Bhāṣya as Patañjali's very own explanation of the meaning of his somewhat cryptic sūtras.[6][note 17]
The Yogabhashya states that 'yoga' in the Yoga Sutras has the meaning of 'samadhi'. Shankara in his commentary, the Vivarana, confirms the interpretation of yogah samadhih (YBh. I.1): 'yoga' in Patañjali's sutra has the meaning of 'rest'.[50] The interpretation of the word 'yoga' as union is the result of later, external influences that include the bhakti movement, Vedanta and Kashmiri Sivaism. But "Svaroopa-pratishthaa" (last sutra of last chapter in Patañjali's Yoga-Sutra), i.e., "resting in one's real identity" is the ultimate goal of Yoga, and it can also be expressed as "union with one's real identity, after putting to rest all movements in the mind", because 'Yoga' literally means 'Union'.
Ganganath Jha (1907) rendered a version of the Yoga Sutras with the Yogabhashya attributed to Vyasa into English in its entirety.[51] This version of Jha's also include notes drawn from Vācaspati Miśra's Tattvavaiśāradī amongst other important texts in the Yoga commentarial tradition. Even though Vyasa is credited with the Yogabhashya, many hold its authorship to Vyasa impossible, particularly if Vyasa's immortality is not considered.
Other commentariesEdit Countless commentaries on the Yoga Sutras are available today. The Sutras, with commentaries, have been published by a number of successful teachers of Yoga, as well as by academicians seeking to clarify issues of textual variation. There are also other versions from a variety of sources available on the Internet.[note 18] The many versions display a wide variation, particularly in translation. The text has not been submitted in its entirety to any rigorous textual analysis, and the contextual meaning of many of the Sanskrit words and phrases remains a matter of some dispute.[52] Some modern transaltions and interpretations are:
Raja Yoga - a book by Swami Vivekananda which provides translation and an in-depth explanation of Yoga Sutra. Shri Shailendra Sharma, relying on his own experience as a practitioner of Karma yoga, translated the Sutras into Hindi and included a commentary on them.[53] Sri Sri Ravi Shankar, taught a course in December 1994 on the Yoga Sutras of Patanjali, the substance of which was published as a new commentary.[54] |
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