“Yoga is a lifestyle”. This sentence has become the simplest definition and expression of what Yoga is. From the villages of India to the sprawling modern spaces of Europe and America, Yog or Yoga is one of the most popular practices that transcend the boundaries of culture and geography.
Yet, beyond the aforementioned line, not much is actually known about Yoga, its practice, and its philosophy in the popular sphere. Then how can we know what exactly is Yoga?
Thankfully, the solution to this conundrum was formulated centuries ago. In ancient India, a Maharishi (great sage) by the name of Patanjali compiled the philosophy of Yoga in “sutras”, literally “threads”, or short formulations in Sanskrit, which contain the oceanic knowledge of Yoga.
Yoga-Sutras of Patanjali With The Exposition of Vyasa (Volume I - Samadhi Pada)
According to traditions, Patanjali is himself an incarnation of Adi Shesha (the great serpent of Vishnu), who while witnessing the Nataraja Roopa of Shiva, asked Vishnu to teach him the art of dance.
Guided by Vishnu to pray to Shiva, Adi Shesha was born on earth as Patanjali (pat- fell, anjali- in the joined hands, of a Tapasvini when she was offering water to Surya), and worshipped Shiva from whom he learned Nritya, Ayurveda, and Yoga.
Drawing from the pre-existing wisdom of his time and with the blessings of Shiva, his aaradhya (tutelary god), Patanjali created the Yoga Sutra, laying out a roadmap for aspiring followers of Yoga.
Basing it on the ideas of Sankhya, which explains the Universe in terms of Purusha (the aatman or self), Prakriti (the outer world and its events), and Buddhi (consciousness) that emerges from the interaction of Purusha and Prakriti, Patanjali described Yoga as a way to Kaivalya, a state where Purusha is free of Prakriti and is thus alone (keval), the state of pure consciousness of Self.
To put it in one sentence, according to Patanjali, Yoga is the control of the transformations of the mind or “Chitta Vritti Nirodha” (योगश्चित्तवृत्तिनिरोधः). In order to completely explain all the components of Yoga, the Yoga Sutra has been divided into 4 sections known as “pada”. These are-
1. Samadhi Pada
2. Sadhan pada
3. Vibhuti Pada
4. Kaivalya Pada
Why chitt vritti nirodha? Why do we need to control the changes that happen in our mind or consciousness? In order to know the true self. Maharishi Patanjali explains that the various developments of the mind cause a state of ignorance, making the person live in the outer world, in which knowing the inner, true nature of self is impossible.
These growths or chitt virttis are 5 in number-
1. Pramaan- It is divided into Pratyaksha (that which is in front of eyes), Anumaan (assumption), and Aagam (gained from the Veda, Shaastra, and narratives of learned individuals).
2. Viparyaya- All false knowledge is viparyaya.
3. Vikalpa- The development or changes in mind that happen by listening about something, without seeing that thing is Vikalpa.
4. Nidra- The condition when a person lacks knowledge and continues to remain in that state, is nidra.
5. Smriti- The memory of a person, condition, emotion, or event due to past experiences is Smriti.
Nirodha or the end of these vrittis is possible through abhyasa (practice) and Vairagya (dispassion). Abhyasa or practice is a lifelong process, which should be done with positive thoughts and zeal. The process of practicing and being dispassionate in the journey is called Saadhan.
Saadhan is both the process and device in Yoga. Patanjali emphasizes that in Saadhan, intent or Bhaava is more important than action or Kriya. The thought or will that drive the individual is thus given primacy over the method that is followed.
In the process of Saadhan, the value of Ishvara-Pranidhana, Bhakti-Maarga, or the path of devotion is the most vital. It is a way that speeds the process, guides the Yogi, and removes obstacles naturally.
Yoga-Sutras describe Ishvara as “purushvishesh”, a special Purush, who is beyond the rules of existence. He is the eldest, oldest, the teacher of ancestors and sages, and his knowledge is beyond everything and everyone.
A simple way of achieving the proximity of Ishvara is the recitation of Om, Pranav, or the first shabd (sound). A single-minded devotion in Ishvara is a potent path, that leads to unparalleled success in Yoga.
Through Bhakti-Yoga, a philosophy elevated by the Srimad Bhagavad Gita, the yogi becomes a device in the hands of the most powerful being, and in this manner, ensures nothing but victory in every task that they put their mind to.
Bhakti-Yoga of Tulsidasa
Why such precautions? Why do we need Ishvara, the most powerful one on our side when we decide to walk the path of Yoga? It is because the path is full of hindrances and challenges. Sage Patanjali describes Nine vighna or obstacles-
1. Vyadhi- An illness or sickness of the body, nerves, and mind.
2. Stayaan- A state of disinterest towards Sadhans of Yoga.
3. Sanshaya- A doubt in one’s ability or value of Yoga.
4. Pramaad- Not following the practices of Yoga regularly.
5. Aalasya- A heaviness in body and mind that leads to ignorance of Yoga.
6. Avirati- The absence of dispassion due to attachment towards pleasures.
7. Bhranti darshan- A misbelieve that leads to not valuing the methods of Yoga-Sadhana.
8. Alabdhabhumikatva- The disheartened state when despite practice the practitioner of Yoga is unable to gain results.
9. Anvasthitattva- The condition when even after progress in Yoga, the mind is unable to be focused on one point.
Besides these nine vighna or disruptions, dukh (sadness) daurmanasya (anguish due to unfulfied wishes), angamejayatva (shivering of limbs), shvasa (breath taken in without will), prashvasa (breath let out without willing)- these five Vikshepa-samooha (group of distractions) also slow the progress of a practitioner of Yoga.
Meditation (dhyana), devotion (bhakti), friendship with learned and good people (maitri), ignoring sinners (upeksha), breathing practices (praanayam) are some of the ways prescribed by Patanjali to overcome the disruptions and distractions.
In those who are unaware or unable to define and remove these troubles of mind, Buddhi- a consciousness or mind colored by half-knowledge and ignorance emerges.
Often understood as intelligence or wisdom in common speech, Buddhi according to the Yoga Sutras is the consciousness gathered by the self during its interactions with the external world. It is of two types- shurtbuddhi (that which is the result of hearing or shruti, from hearing about the Shastras or sacred literature), and anumanbuddhi (based on proof and discretion of self).
Both these types of Buddhi are only half-baked collections of information about the world, which is untrue or incomplete in many senses. Beyond these Buddhis, through the path of Yoga exists the Ritambhara Pragya, which is true wisdom. It is through this Pragya (brilliance, wisdom) that Mukti or liberation from false knowledge is possible.
The thoughts that emerge out of experiences, which continue to reside in the mind and color our perceptions form the Karmaashaya (the intention of action), a collection of experiences of actions or Karma that drives us to act from a place of desire. The destruction and desolvation of this Karmaashaya, reaching a state where actions are no longer governed by a desire for fruit, through Yoga is Mukti or liberation.
After attaining the wisdom of Ritambhara Pragya, the Yogi keeps on moving and reaches a place where pure knowledge is also given up and no urges to know or achieve anything exist. The Yogi is no longer a seeker. This state is the highest degree of liberation, also known as Kaivalya.
The sadhan or ways of Yoga are mentioned in Sadhan Pada, the second section of the Yoga Sutra. Tapa (following one’s Dharma with truthfulness, devotion, and morality), Svadhyaya (reading sacred works that inspire one in the path of Yoga), and Ishvara-Sharanagati (refuge in the supreme being)- these three ways, also known as Kriya-Yoga are mentioned by Patanjali. These methods are also described by Yogeshvara Sri Krishna as Karma-Yoga in his Gitopadesha.
There are certain reasons behind the distractions mentioned in the previous section. These are known as klesh, which drive a person away from the path of Yoga and cause them to be a part of Sansara-chakra (cycle of the world, life and death) again and again.
Avidya (lack of knowledge), Asmita (the state when the person does not know the difference between the true self and the world around), Raag (attachment), Dvesha (the hatred towards an object because of the pain it brings), Abhinivesha (the fear of death, which resides in the deepest corners of the heart), these are the causes of distractions.
The moment till when klesh remains within the human mind, a person is bound to go through the cycles of birth and death as a result of Karma-Vipak or the fruition of their actions. Yoga is the way to remove the fruits of actions as well as the desire to do an action with the aim of getting good fruits. All bad and good Karma (action and their fruits) need to be totally destroyed.
But why destroy the fruits of good actions when they ensure happiness in this life and the next and a place in heaven according to Hindu beliefs? The reason behind this according to Patanjali is simple- All fruits in the end lead to the experience of pain.
Even the blissful experiences as a result of good actions result in either a fear of losing happiness, a memory of happiness that causes pain when sadness arrives, or a constant need for happiness that causes unrest and pain. Thus, no matter the good or bad fruits, both of them ultimately lead to Dukha. Only Kaivalya is the answer to this cycle of happiness and grief. And Kaivalya comes from a search for self.
Patanjali defines Purusha as the aatman, the self who is pure and devoid of any attachment to the world. With its appearance in the human realm, the Purusha arrives in the territory of Prakriti, the space and all its components that we see all around us.
Over time, an engagement with Prakriti leads Purusha to be wrapped in Buddhi. The individual is caught in the many happenings of the world and operates from their worldly knowledge instead of inner, true knowledge.
Only when a person is led to a stage of disenchantment and looks within are they able to find the aatman and know the true nature of the self. This is the achievement of Vivekgyaan. When no connection or attachment between Purusha and Prakriti is left, when an individual understands that the Buddhi and aatman are separate, and when all these distinctions are dissolved, Kaivalya is reached.
Easier said than done? Not quite. Like a great master, Patanjali does not expect one to reach the ultimate goal in one day, month, or year. He has laid down an eight-step plan, known as “Ashtanga Yoga” or eight limbs of Yoga, each with its own components, made to holistically drive the practitioners towards Kaivalya.
Yama, Niyama, Asana, Pranayama, Pratyaahara, Dhaarna, Dhyana, and Samadhi are the ashtanga or Eight (8) Limbs of Yoga.
1. Yama- Ahimsa (absence of violence in actions and thoughts), Satya (truth), asteya (not stealing), Brahmacharya (abstinence in body and mind), Aparigraha (not collecting wealth).
2. Niyama- Shaucha (cleansing self and surroundings), Santosha (satisfaction), Tapa (austerities), Swaadhyaya (reading scriptures and good literature that keeps the mind strong and positive), Ishvara-Sharanagati (refuge in the divine).
Through a routine cleansing of the body and surroundings, when the practitioner sees their inability to stay pure, a detachment towards the body and material world emerges. This helps in focusing the mind towards the inner realm, which once purified, remains pure.
3. Asana- A pose in which one can sit long, comfortably, and without losing focus. Mainly a straight position of the body in which the head, neck, and back are straightened.
4. Pranayama- A control on exhales and inhales in order to reach a stable and still stage, where each breath is deep and similar to the one that follows it.
5. Pratyahara- The act of taking all the Indriya or sense organs away from the outer world and dissolving them with the mind or internal realm.
These five angas are mentioned in the Sadhan Pada. The other three- Dharana, Dhyana, and Samadhi which together make “Sanyama” or total stability of body and mind, are a part of the next section of the Yoga Sutra, namely Vibhuti Pada.
Since Dharana, Dhyana, and Samadhi are meant to cleanse and regulate the internal elements, they are treated separately from the previous anga or limbs of Yoga.
6. Dharana- “To hold”. This means the act of holding one’s focus on an external object. It could be an icon or symbol considered sacred.
7. Dhyana- When the focus on that object becomes firm and the process of focusing becomes regular and unhindered, it is meditation.
8. Samadhi- In the process of meditation, when the chitt (mind) loses its identity, and though it is aware of the act it is doing, the sense of activity and wish for results is lost.
When these three happen at once, in sync, the state that is reached is Sanyama. It is when the individual is in absolute control of their faculties. Sanyama leads to Ritambhara Pragya, and from that emerges a denouncing of all fruits, including those that emerge from Samadhi. This leads to Nirbeeja- Samadhi (seedless Samadhi), a state of being untethered to any device or Sadhan or their results.
Through Sanyama, the practitioner knows the past, present, and future. He becomes aware of the time and conditions of his death. Through Sanyama one’s eagerness to be friends with good and successful people (Maitri), they are able to be everyone’s friend and help them live a better life.
Mastering one’s reaction to pain, a person gathers Karuna or kindness towards all. And through control over jealousy, they are able to experience Mudita or eternal bliss.
Sanyama over the Pancha-Buta, elements that make up everything including the human body allows a person to gain Ashta-Siddhi, the eight abilities that are possessed by great beings including Lord Hanuman.
The power to take extremely small form (anima), making the body light and travel the sky (laghima), enlarging the body (mahima), making the body very heavy (garima), attaining an object only by thinking about it (prapti), an uninterrupted gain of material things (prakaamya), controlling the Pancha-bhuta (vashitva), the ability to create the butas and materials that are formed from them and being able to rule over them (Ishitva) are the eight Siddhis.
The learned author of the Yoga Sutra says that once a person achieves these higher states, they are invited by gods, siddhas, and other heavenly beings to dwell with them and enjoy the pleasures of heaven. The luxury and bliss of their company is unparalleled. However, we are warned against them.
One should say no to even these otherworldly joys and keep walking the path of Yoga. Though these are results of Samadhi and thus could be considered positive and pure, indulging in them causes attachment and within some time, the Yogi falls back into the pattern of happiness, pain, and cycles of life.
The way out of this is practicing and embodying Virakti. Even the knowledge and pride that one is Virakt or dispassionate is to be given up. The practice of Virakti strengthens Samadhi and leads to Vivek-gyaan, the knowledge that enables one to cleanse Buddhi, see Purusha and its true nature, and achieve Kaivalya. Because this knowledge helps in liberating (taarana), it is known as Taarak (तारक).
This last section of the Yoga Sutra by Patanjali begins with a discussion on different types of Siddhi or special abilities.
★ Those gained as a result of previous birth or Janma Siddhi
★ Those gained from aushadhi or special medicinal concoctions.
★ Those gained from the powers of a chant or Mantra Siddhi.
★ Those gained from austerities or Tapa Siddhi.
★ Those gained from Samadhi.
Only the Siddhis achieved through Samadhi, which is devoid of Karma-Sanskaar or residual fruit/effect of Karma (actions) are useful in the attainment of Kaivalya. Through the practice of the Ashtanaga Yoga ceaselessly, without attachment to the action or the fruit, this state is reached.
Aatmana or Purusha that lives within every human being is not the self that participates in everyday life. It is nirvikaar or neutral, the observer within, away from the wish of knowing or enjoying the world. Ever found yourself listening to or following “your inner voice”? This is aatman or Purusha.
Thus Purusha, its brilliance and true essence is lost as the mind interacts with the world. We come to believe that the “I” or “self” that is living, experiencing, and participating in the world is our true and only identity. However, this is simply not true.
Questions such as “Who am I” or “What am I” are echoes of this aatman, who is observing the Chitta and its many transformations. Following these questions is what leads one to the first step of Yoga. Following this path, the practitioner become Yogi, and reaches a pure and powerful state called “Dharma-Megha Samadhi”.
Klesha (causes of distractions) and Karma are destroyed in Dharma Megha Samadhi and the Yogi becomes Jeevan Mukta (free from life and death). With the knowledge of this freedom, the pinnacle of solitude (Kaivalya) in knowing that you no longer are a part of Jeevan-Chakra, one also becomes free of future fruit-oriented actions, results, and desires because they have no use for a Yogi.
A Yogi rises above Prakriti, the world around, they bathe in the light of the aatman, who is the only truth. This is Kaivalya- the aim, meaning, and ultimate fulfillment of life, and a steadfast search for this, is Yoga.
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