☆The article is purely based on my studies, my thoughts, my concept, my beliefs, my experiences and self realization.
☆I found some link between modern science and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed. Your positive feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE.
"svarasavahi vidushopi tatharoodho bhiniveshah" means => Fear of death is an inherent and present in all leaving beings, even in those who are very learned. [sutra 2.9]
"te pratiprasavaheyah sookshmah" means => These causes of unhappiness can be annihilated by resolving them to the source i.e. by reversing the process by which they are produced can be destroyed.[sutra 2.10]
"Dhyanaheyastadvrittayah" : means => Through meditation, their (different states of minds/Vrittis) are to be rejected. [sutra 2.11]
Recap: In the previous parts of my blog “Ashtanga Yoga” part-1 to part-3 , we have discussed following topics:-
Ashtanga Yoga Part1– Introduction to Patanjali Yoga sutras : It presents a holistic systematic approach towards the elimination of sufferings and attainment of spiritual liberation. Maharshi Patanjali integrated and simplified the science of Yoga concisely in his Yoga sutras. There are 196 sutras presented in four sections know as PADA. Maharshi Patanjali divided the path of Yoga, known as “Raja Yoga” into eight levels (Eight limbs) named “Ashtanga yoga”.
Ashtanga Yoga Part-2: Samadhi Pada , first section of four Sections of “Patanjali Yoga Sutras” explained briefly.
Ashtanga Yoga Part-3: In this part we have discussed on first five limbs of Ashtanga Yoga, which are : 1. Yama – Restraints, 2. Niyama – Observances, 3. Asana -Physical postures,
4. Pranayama – Control of Prana (Breathing control), 5. Pratyahara -Withdrawal of the senses.
Five limbs described in Sadhana Pada are step by step processes of elimination of all external causes of mental distraction. Yama and Niyama helps in eliminating disturbances due emotions and uncontrolled desires. Asana and Pranayama eliminates disturbances that arise in physical Body. Pratyahara plays a vital role through detachment of senses which affects mind. As such ,the practitioners become free of external disturbances. These five techniques of yogic practices are referred as “Bahiranga” or external. These practices make aspirants fit physically, mentally, emotionally and morally for practices of next higher levels of Yoga. These three practices of Yoga Dharana, Dhyana and Samadhi are known as Antaranga or internal. In this part-4, we will discuss sutras from Vibhuti Pada Dharana, Dhyana and Samadhi. Practices of samadhi unravel the mysteries of Yogic Life and the power of siddhis are thus acquired. Accomplishments of Power are discussed in the second part of third Pada. Therefore the third Pada is known as “Vibhuti”.
Vibhuti means to expanse your consciousness. Expanse of state of mind to higher level of consciousness is Vibhuti. Instead of scattered and fluctuating mind, mind should be held in one place , at one point. That is one pointedness. Pranayama, Pratyahara helps to practice Dharana. That is the ultimate aim of practicing Dharana. This practice will lead the aspirant to next higher stage “Dhyana”. One pointed attention is essential to explore the core of consciousness. Even one pointed attention can be applied in day to day activities for better results, better performances and thus getting a satisfaction which will keep the mind happy. When mind is happy, it means one can lead the life happily. The first sutra of Vibhuti Pada defines Dharana.
Dharana – Concentration: 6th anga:
sutra : 3.1 "deshabandhashchittasya Dharana" means fixing the mind onto a fixed point.
“deshabandhashchittasya” => this suggests to confine mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana”.
One pointed attention: Dharana is the process of fixing the attention of mind to a certain point. That may be any object of concentration (internal or external), sound, deity or noble idea for the benefit of creation. After successful practices of first five limbs, one becomes ready for Dharana. It is the first step towards Dhyana (meditation). Practicing Dharana stops mind moving randomly and make it one-pointed concentration. As such it finds complete absorption in the present moment. Even one pointed concentration can be made by focusing on breath, or reciting mantras or concentrating on image of deity.
Dharana, Dhyana & Samadhi: These three limbs together lead aspirants to the ultimate goal. In reality, normally mind remain fixed hardly for a very few minutes. Even if someone fixes mind on image of deity, yet mind wanders at numerous points or issues. Therefore it is important to practice first five limbs with full attention. “Pratyahara” helps in attaining a mind without fluctuations, since withdrawals of senses bind the mind to a fixed point. It is impossible to concentrate unless the mind is purified. For that ,let us look into Sutra 1.33 (Samadhi Pada) to understand right methods for purification of mind which will help in concentration of mind.
sutra 1.3 " maitri-karuna-muditopeksanam sukhadukhapunyapunyavisayanam bhavanataschittaprasadanam"
According to above sutra , if the fourfold qualities are dealt with right actions, then the practitioner of Yoga will overcome the distractions of mind. These are : 1. friendliness towards happiness, 2. compassion towards misery, 3. rejoicing for virtues and 4. indifference to vices. With such preparation and practice, “Dharana” comes much more easily and naturally.
Dhyana- meditation: 7th anga.
sutra 3.2 "tatra pratyayaikatanata Dhyana" means uninterrupted stream of consciousness is Dhyana.
Definition : Dhyana: The extension and lengthening of Dharana is Dhyana. Dharana continued without interruption is Dhyana. We have reached unto Dhyana after through practice, step by step, sequentially of Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana. One cannot skip any of the above steps. All the steps are scientifically designed. That is the specialty of Ashtanga Yoga. If one has followed all the steps properly, then only Dhyana is possible. One has to change his or her way of life to reach unto this stage of Dhyana (concentration). Let us look into sutra 3.2 again for further analysis. “tatra pratyayaikatanata dhyanam” : If we now split the sloka like this =>> tatra + pratyaya +ekatanata, then tatra => means ” in that place” which refers to “desha” as mentioned in sutra 3.1. pratyaya=> means total content of mind which occupies the field of consciousness at a particular time. Mind remains in continuous contact in Dharana. Ekatanata=> means extending continuously without interruption. Before practicing Samadhi, this kind of un interrupted continuous Dhyana is essential for the aspirant. Obviously it is not an easy job but not impossible!
We will now discuss on why Maharshi Patanjali starts Yogasutra with Samadhi Pada instead of Sadhana Pada, while Samadhi is the last limb of Ashtanga Yoga. Because he is trying to direct us to what we have to achieve at the first instance, means setting the Goal. State of mind which is calm, quite, tranquil, and free of distortions, reflects “purusha”. When the mind is in completely sattvic mode(there is a fine difference between sattvic mode and purusha), then it is possible to achieve the goal. The essence of Patanjali’s Yoga sutra is in the second sutra(1.2): “Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind”. Target is to achieve the state of mind which is calm, tranquil and free of distortions. It is the control of thought waves in the mind. One must not have conflicts in the mind. We think only mind is real but actually “purusha” is real. This is due to ignorance. Within inside or outside , ignorance has to be removed through mental exercises, through discrimination. So all these sutras so far we have come across is pointing towards the Dhyana for farther higher level “Samadhi”. When the ignorance is destroyed and you remain in stillness of mind, you do not have any other idea, you become blank and then you can do Dharana effectively. It will be then possible to stretch Dharana and that will be Dhyana. Unless the foundation work is done , Dharana can not be stretched to Dhyana. Continuing this one pointed attention without any distraction or disturbance, the aspirant saves a lot of energy which will build up a system, vast quietness and silence that fill one’s being.
Since now a days, people are talking of meditation, it has become important to know what is meditation. At least we can concentrate on breath which is the vital force. Understand the secrete nature of breath. It must not be an ordinary one. It is prana. It is the breath to whom we should respect. Realise that breath is the fountain head of life which primarily moves the entire universe.
Therefore let us keep in mind that when Dharana is stretched for a long period it becomes Dhyana. In other words elongated condition of Dharana is Dhyana.
Now we may discuss about Dhyana in details in practical point of view. According to yogic science, in every human being there are thousands of channels of energy passing through the body and life energy prana functions through these channels known as “naddis”. Among these channels, there are three most important naddis. These three channels are 1) Ida naddi, 2) pingala naddi and 3) susuhumna naddi. Among these three, susuhumna is the Supreme. If we consider prana as the energy field like an electrical energy field, then Ida which is in the left may be imagined as “cathode” (-ve charge) and the right which is pingala may be compared with anode (+ve charge). Energy flows through these channels. This concept is according to yogic anatomy. These are to be considered as psychic energies. When they are balanced, body and mind is also balanced and in the best condition for practice of Yoga. Practice of Pranayama makes balancing of these channels and thereby activate sushumna naddi. According to yogis, ida and pingala are considered as two nerve currents on either side of the spinal column. It is considered that the Moon moves the ida and the Sun moves the pingala. Ida is cooling where as pingala is heating. Ida flows through left nostrils and pingala through right nostrils. Sushumna runs along the centre of the spinal column. It is believed that when Sushumna operates Yogi enters into samadhi. However this topic is yogic science and out of scope of discussion in this part.
Samadhi– The state of Cosmic Consciousness- the 8th anga:
sutra 3.3: "tad evarthamatranirbhasan svaroopashoonyam iva samadhih" means=> In that absolute state, then there is no meditator or the thing that is meditating upon. What remains only is the meditation, that is called samadhi.
When Dhyana enters into Samadhi , the Gate which leads into the world of realities opens. Samadhi means a state of mind which through the practice of Dharana and Dhyana has become so completely tranquil and the person meditating is so absorbed that the he or she even forgets own existence. Let us analyse the word “svaroopashoonyam” of sutra 3.3. ” svaroopa” + shoonyam” means that ” svaroopa” which is the residual consciousness of its own action disappears completely i.e. becomes “shoonyam” .
When you are fully absorbed with the vastness of the Supreme being and even the sense that I am meditating is not there and the ego “I” goes then, only the true Self, higher Self ,the Big “I” remains. This is possible when there are no Vrittis in chitta. In other words mind does not fluctuate. In Samadhi, Mind surrenders all its resistances to the union with the object of meditation. In this state, field of observation and the observing intelligence merge and total intelligence shines as the sole substance of reality.
sutra 3.4 "trayamekarta samyamah" means => The three practices Dharana, Dhyana and Samadhi together on same object is called samyamah.
If we analyse the word “samyamah” we will find it has two parts. Sama + Yama. Sama means perfection and Yama means control. In samyamah, mind dives completely in to an object or idea and gains complete knowledge of the object of attention down to its most subtle aspect. This gives rise to psychic powers called “Vibhuti”. Practice of Samyamah and mastery of its technique opens the door toward power and Siddhis.
Key points : Dharana, Dhyana , Samadhi , concentration, meditation, purusha, samyamah , Ashtanga Yoga.
In this section, Vibhuti Pada, we have discussed about the means to reach the goal , the last limb of Eight limbs. So far we have discussed Eight angas. If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. Who does not want a peaceful sleep?
All practices as mentioned above will make ways for state of “samyamah” which constitute Dharana, Dhyana and Samadhi. Eight limbs as a whole constitute one complete path which leads the aspirant upwards. When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization\
In the next part, part-5 we will discuss Samadhi Pada, 5th sutra onwards from the first section of Patanjali Yoga Sutra and some part of Vibhuti Pada which will explain different types of Vrittis. Removal of Vrittis is essential to control our mind.
Notes:- Having gone through all the books listed below, I have composed this blog as a concise text for Ashtanga Yoga.
- Patanjali Yoga Sutras: commentary By Swami Vivekananda.
- FOUR YOGAS OF SWAMI VIVEKANANDA :Condensed and retold by Swami Tapasyananda.
- Patanjal Yogasutra : Commentary , by Swami Premeshananda.
- Inside the Yoga Sutras- By Reverend Jaganath Carrera.
- Four Chapters on Freedom- By Swami Satyananda Saraswati.
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