SAMADHI
PADA
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Statement of Intent |
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Atha Yoganushăsanam
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| Now on Union |
| Explanation |
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Atha: Now, hereafter Yoga:
Union, integration Anushasanam:
Instruction, dictums, laws, rules
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| Q. Now what
are going to study? |
| A. What follows
is an instruction on Union. |
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In the opening Sutra Patanjali refers to "atha", meaning
now. Now means when one is ready for further elaborations
on Yoga, Who is ready to receive instruction? What are
the prerequisites? Who is mentally fit or rather which state
of mind can receive instructions that follow. In order to
understand the prerequisites we should understand the different
states of mind. The great commentator Vyasa enumerates five
states of mind:
| Restless state |
The butterfly state
of mind which is ever restless and ever Wondering,
easily attached to Outside objects and hence extremely
unsteady |
| Forgetful state |
Possessed by excessive
quality of inertia is morbid, dull and forgetful |
| The unsteady state |
Occasionally steady
but predominantly unsteady. The unsteady state either
acquired or brought about by the obstacles of disease,
disinclination etc |
| Focussed state |
Wholly engrossed in
one idea, one pointed, focused. A frame of mind
devoid of obstacles to practice, disinclined towards
outside objects and prepared for a state of Union
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| Restrained state |
Perfectly controlled
and restrained |
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| Union is then When
the seer and the seen are one. |
Persons with wandering and forgetful states of mind would
find it hard initially to concentrate on practice. They will
be the ones to find some excuse or other to convince themselves
that practice is not necessary for them! The unsteady ones
will be the ones who will jump from one week end seminar to
another for a few weeks followed by total absence of practice
for the next few months. They will again return to practice
after a period of time. They get steady as Yoga practice proceeds.
Adi Sankara enlists requirement of a sincere seeker:
| 1. |
Discrimination
between the eternal and the transitory |
| 2. |
Renunciation
of enjoyment of fruit of action, here and hereafter
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| 3. |
Six fold
wealth,comprising of |
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a: sama: Undisturbed
concentration on the object of perception
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b.dama: Control
of sense organs
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c. uparati: Condition
of state of withdrawal from the object world
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d. titiksa: Endurance
of pleasure and pain, without dejection or elation
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e. sraddha: Faith
in the scriptures and the teacher
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f. samadhana: Constant
focusing of the mind on the self
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| 4.. |
Yearning
for liberation |
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A serious student of Yoga, seeking Union
of the Self with the Super Self should have
| 1. |
Right attitude of mind, open, without prejudice,
free of preconceived notions.
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| 2. |
A spirit of enquiry, and be enthusiastic
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| 3. |
A desire for emancipation from the wheel of birth
and death
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| 4. |
Lessened liking for the external world of object
towards which the senses drag the mind.
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| 5. |
Kindly disposition
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| 6. |
Appreciation of the fact that the external is
transitory and as a consequence reduction or renunciation
of the desire to enjoy the fruits of action here
or hereafter.
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| 7. |
Capability for prolonged and undisturbed concentration
on a chosen object.
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| 8. |
Attitude of mind to endure all pain and sorrow
without thought of retaliation, without dejection
and without lamentation.
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 Arise,
awake; having reached the great (teacher), learn
(realise). Like the sharp edge of a razor
is that path difficult to cross And hard to tread-
thus the wise say. |
| Katha Upanishad |
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In the seeker the above enumerated requisites may be possessed
in a low or moderate degree. As Yoga practice is adhered to
requisite qualities would come to accrue in slow degrees and
hence there is no need for the seeker to despair.
The qualifications of a teacher.
Adi Sankara summarises the qualities needed of a teacher
as outlined in the Mundaka and Brahdaranyaka Upanishad:
| Shrotriya |
Teacher must be well
versed in the scriptures |
| Brahmanishtam |
Teacher must be well
established in the Brahman (Being) |
| akamahata |
Teacher must be un-smitten
by desire Teacher must be unmotivated by any selfish
purpose |
| avrijina |
Teacher shall be stainless
Teacher shall be simple and guileless |
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The student should not be an overflowing
cup.
 A
university professor went to visit a famous Zen master. While
the master quietly served tea, the professor talked about
Zen. The master poured the visitor's cup to the brim, and
then kept pouring. The professor watched the overflowing cup
until he could no longer restrain himself. "It's overfull!
No more will go in!" the professor blurted. "You
are like this cup, " the master replied, "How can
I show you Zen unless you first empty your cup".
 In
point of virulence, sensuous objects are more fatal
than the poison Of the black snake; poison kills
one who imbibes it, but sensuous objects can kill
(spiritually) even by their outward appearance,
by the mere sight of them |
| Adi Sankara,
Upadesa Sahasri |
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Save yourself by saying I don't know
There were four students of philosophy who were quarreling
amongst them selves as to how to determine as to what is right
and what is wrong. A sage passed by and the four explained
the reason for their quarrel.
The sage asked them all to get into a Pushpak Vimana, a celestial
helicopter that is fuelled by mind force and can stay in the
mid space and yet not fall. The Sage however put a condition.
He told them "Come along with me in this helicopter to the
forest. You can see an incident in the forest sitting atop
this helicopter itself without getting down. Each one of you,
in turn, have to give your opinion. If your opinion is wrong
this helicopter will automatically drop you down." The four
agreed And the helicopter moved towards the forest.
At a particular spot in the space the Sage asked the helicopter
to stop. He showed a scene in the forest to the four. Right
down in the forest was a lion that had just then given birth
to two cubs. The lion was hungry and so were the two new born
cubs. The lion was looking around for a prey. Just then from
a close by bush was coming out a deer. This deer had also
just a few minutes back given birth to two small ones. The
deer was hungry too and looking around for food. The hungry
lion pounced on the deer and feasted, leaving the new born
ones orphaned.
The four and the sage looked at this scene. Sage asked the
first, " Was the lion right in killing the deer?" The first
responded," Certainly. It is the nature of lion to kill and
feed itself and its cubs". Immediately after the reply, the
helicopter pushed him down. The others were afraid now. The
sage turned to the second for a reply. The second knew the
fate of the first and said, " No the lion should not have
killed the deer". He was also thrown down by the helicopter.
The third was puzzled. It was his turn. He said, "Yes and
No. The lion could have, but yet the deer was also hungry..."
etc. He tried to avoid a direct reply. He knew the fate of
the other two. He was also dropped down.
Finally came the turn of the last. He replied," I don't know"
The helicopter moved on along with him and the sage.
 If
you don't know what you don't know That is a great
beginning |
| Socrates |
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Not every one is destined to ask the question: 'Why?' The
seeker is a special person. His journey to the world of knowledge
has begun. He could falter. He could stop for rest. He could
get diverted. But he cannot be stopped. Arthur Osborne beautifully
describes the glory of being a seeker:
THE FEW By Arthur Osborne
No argument can pierce the shuttered mind. Let
truth shine forth resplendent as the sun, Still, crouched
in their dark corner, will they find Some guttering candle
till life's day be done. Even though we sang like angels in
their ear They would not hear.
Those only in whose heart some inkling dwells,
Grown over though it be, crushed down, denied, Will greet
the pealing of the golden bells And welcome truth when all
around deride. Yet sight has laid a debt upon their
will Not all fulfill.
For even of those who see, only a few Will have
the intrepid wisdom to arise And barter time's false values
for the true, Making their life a valiant enterprise To vindicate
their heritage long lost, Nor count the cost.
And out of that so noble fellowship Questing
the Graal upon the mountain peaks, Well is it if it meet the
expectant lip Of even one persistently who seeks. Yet is this
quest the glory and the goal Of the awakened soul.
| 'What is mind? No matter.
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| What is matter? Never mind.' |
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1. What do we know about Patanjali?
He lived around three centuries before Christ, and was a
great philosopher. His best known work is Yoga Sutras or Aphorisms
on Yoga. The path outlined is called Raja Yoga or the sovereign
path. It is so called because of the regal, noble method by
which the self is united with the over self.
2. Is Patanjali the originator of Yoga?
Patanjali was not the author or originator of Yoga. He has
only compiled and reformulated what was already orally given
down the generations for centuries. He was the first to reduce
the teachings to writing for the use of students and rightly
so he is regarded as the founder of Raja Yoga school.
3. Is Patanjali Yoga and Hatha Yoga
same?
Some of the eight aspects (ashtanga) like Asana and Pranayama
that Patanjali prescribes as part of the steps towards spiritual
progress. They constitute a very important part, These parts
are so important that a whole branch of specialized knowledge
has sprung up out of these two important aspects. That is
what is now referred to as Hatha Yoga.
4. Is Yoga a religion? Is Yoga Hinduism?
No. Yoga has nothing to do with religion. It is a systematic
method of one understanding one's true self. Yoga accepts
that God as a special person can be used by the seeker in
seeking Liberation. Yoga is not Hinduism, as it is commonly
known as.
5. Is Yoga a philosophy?
No. The Samkhya and Vedanta are the philosophical texts of
Hinduism.
6. What is Patanjali Yoga about?
Patanjali's Yoga has essentially to do with the mind and
its modifications. It deals with the training of the mind
to achieve oneness with the Self. Incidental to this objective
are the acquisition of siddhis or powers
7. What is the aim of Patanjali Yoga?
The aim of Patanjali Yoga is to set man free from the cage
of matter. Mind is the highest form of matter and man freed
from this dragnet of Chitta or Ahankara (mind or ego) becomes
a pure being. The mind or Chitta is said to operate at two
levels-intellectual and emotional. The aim is liberation.
| The
unexamined life is not worth living |
| Socrates |
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8. What is "Sutra' ?
Sutra means thread. Sutra in this context could be
interpreted as a terse link or thread of essential points.
These " threads" are extremely terse, stating concisely
and often precisely, essential points or techniques. Originally
these teachings were oral and were explained and interpreted
by commentaries from a teacher guiding the student. Sutra
(aphorism). Sutra (aphorism) enshrines, in a few words, vast
expanses of meaning, vast depths of fundamental significance.
The following sanskrit verse defines a sutra:
Alpaaksharamasamdigdhe saaravat
vishvatomukham, Asto Bhamanavadhyam ca sutram sutra vido viduhu.
A sutra should be.
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1. Concise, consisting of minimum number of letters.
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2. Clear, without doubt with regard to the meaning.
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3. Convey the essence of an Upanishadic Statement
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4. Multi-faceted. Reflect all aspects of the subject.
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5. Without glorifications
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6. Faultless (There should be no defects in the words
and meanings).
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9. In which language were the Sutras written?
The Yoga Sutras of Patanjaliwere originally written
in Sanskrit which is an Indo-European language. Sankritis
the oldest of the Indo-European languages still in active
use.
10. Is Yoga sutras a sermon?
No. It is no preaching either. It is just a set of principles
and dictums which when practiced and followed will lead the
aspirant to the state of Union.
11. Which are the early commentaries written on Patanjali
Yoga?
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1. Rajamarthandavritti of Bhojadeva
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2. Yogasutrapradipika of Bhavaganesa
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3. Yogasutravritti of Nagojibhatta
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4. Yogasiddhanthacharika of Narayanathirtha
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5. Yogasudhakara of Sadasivabrhmendra
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In recent times the commentaries of Swami Vivekananda and
Swami Lahari Mahasaya are from amongst the best.
| Wisdom begins |
| Where Word ends. |
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10.Should I learn Sanskrit to understand Sutras well?
No. Not necessary. The subject is not about learning but
about practicing and experiencing.
11. What is Yoga?
The word Yoga is derived from the Sanskrit root " yuj"
meaning to bind, join, attach and yoke, to direct and concentrate
one's attention on, to use and apply. It also means union
or communion. It is the true union of our will with the will
of God.
12. Is Yoga a means or an end?
It is both. Yoga is the process of taking us back home to
our un-obscured true nature. Hence it is a means. Yoga is
a state of Union. Hence it is the end.
13. Is Yoga a Science?
A: Yoga is a science. It is not a vague, dreamy drifting
or imagining topic.. It is an applied science, a systematized
collection of laws applied to bring about a definite end.
It takes up the laws of psychology, applicable to the unfolding
of the whole consciousness of man on every plane, in every
world, and applies those rationally in a particular case.
This rational application of the laws of unfolding consciousness
acts exactly on the same principles that you see applied around
you every day in other departments of science.
14. Is Yoga metaphysical?
A; No. It does not bother about distant questions about past
lives, heaven and hell or God or Satan. Yoga is concerned
with the present. With the NOW, with the current problem caused
by ignorance, called mind. It gives practical ways to avoid
mental modifications so that perception becomes clear, so
that one obtains freedom from bonding duality.
 That
which is heart, this mind---that is, consciousness,
perception, discernment, intelligence, wisdom, insight,
persistence, thought, thoughtfulness, impulse, memory,
conception, purpose, life, desire, will are all
names of intelligence. |
| Aitareya Upanishad 18 |
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