Origins of Yoga Philosophy
“Patanjali’s Yoga Sutras [Aphorisms] are not the original exposition of a philosophy, but a work of compilation and reformation. References to Yoga practices - spiritual disciplines and techniques of meditation which enable a man to achieve intuitive knowledge of the Godhead – are to be found already, in the Katha, Svetasvatara, Taittiriya, and Maitrayani Upanishads, very many centuries earlier. Indeed, the yoga darshana - the yoga doctrine - may be said to have been handed down to us from prehistoric times”. Swami Prabhavananda and Christopher Isherwood.
Dr.David Frawley, the American Vedic Scholar, says “Maharshi Patanjali, the compiler of the Yoga Sutras, is generally taken as the father or founder of the great system of Yoga. While Patanjali’s work is very important and worthy of profound examination, a study of the ancient literature on Yoga reveals that the Yoga tradition is much older. The original Yoga tradition is not the Patanjali tradition but the Hiranyagarbha tradition. The Hiranyagarbha Yoga tradition is the main Vedic Yoga tradition. The Patanjali Yoga tradition is an offshoot of it or a later expression of it”
Maharishi Patanjali is believed to have compiled his Yoga Sutras around the 3rd or 4th century BC. In spite of the Yoga Sutras being by far the most definitive text on the philosophy of classical yoga, very little is known about Patanjali himself. In fact, the identity of this sage scholar is still being debated.
Patanjali Yoga Sutras
Patanjali's Yoga Sutras comprise a total of 195 sutras or aphorisms. These sutras are structured around four padas or chapters as follows:
1 - Samadhi Pada
The first chapter contains the famous definitional aphorism: “Yogas chitta-vritti-nirodhah – yoga is the control of thought waves in the mind” (1.2). The chapter deals with the absolute true consciousness or Isvara and describes the problems an individual soul is likely to face in its quest for merger with the Divine Soul. It begins with an analyses of human thought processes or vrittis, which deter us from realizing our true selves. The Samadhi Pada advises the restraint of such natural inclinations of the mind and discusses the problems encountered while trying to harness it. Then it elucidates the concept of Isvara, the supreme consciousness and the various gradations of samadhi which is a self-absorbed, detached state of being. Here again, the possible mental distractions are stated and the best methods of conquering these impediments are discussed.
The central doctrine of Yoga philosophy is that nothing exists beyond the mind and its consciousness, which is the only ultimate reality. The objective of this philosophy is to uproot misconceptions about the existence of external 'realities' from the minds of men. It believes that it is possible to reach this stage of self realization through regular practice of certain yogic meditative processes that bring a complete withdrawal or detachment from all false sources of knowledge and inculcates an inner sense of balanced calm and tranquility. It may be observed from the above narration that the focal point of the Yoga Sutras is the human mind and its examination.
Classification of the Mind
Depending on the degree of distraction, Yoga philosophy categorizes the mind under five states:
While the first three stages are negative and cause impediments to the healthy growth of the mind, the latter two are the desired states of mind conducive to meditation. Various yogic practices such as certain yogasanas, pranayama, dhyana, dharana and samadhi are designed for achieving the absolute balanced state of mind.
When the mind is in its earliest stage of disturbance, it lacks judgment and is generally hyperactive, unable to ignore external stimuli. The next stage of the stupefied state of mind is distinguished by inertia, lethargy, sluggishness, vice, ignorance and sleep. The state of distracted mind is an advanced stage of the disturbed mind, when it still lacks consistency and is unable to quieten down.
One-pointed and balanced states of mind are the mental levels at which, the mind almost ceases to be affected by the turbulence of mortal existence. They are the calmest and most peaceful states of mind. This tranquil state of mind is the nearest to the inner stillness one can ever get. This state of mind is highly conducive for concentration and meditation, which is why the yoga system lays emphasis on various yogic meditational practices.
Under the conditions of the one-pointed state of mind, one attains to the state of perfect concentration where there is a clear cognition of the object. The last stage of balanced mind is that rare state of being, where the mind is totally undisturbed and purified by the flow of positive energy. It is the ultimate desired mental stage in yogic practices. It is at this immaculate state alone that one is able to realize the true nature of the soul. In this state of mind there is a total suppression of all modifications leading to Samadhi, where no object is recognised and the Purusha remains established in His own intrinsic state. Then he becomes a Mukta, a liberated soul, freed from all the bondages of nature (prakriti).
Modifications of the Mind
The inner instruments of thought process (antahkarana) consist of Chitta, the mind-stuff (a store-house or memory), mind (manas) and intellect (buddhi). The waves of thoughts, feelings and emotions that arise in it due to the impact of the sense-objects upon it through the five sense-organs like the eyes, ears etc., are called modifications of the mind (chittavrittis). The yoga system categorizes the forms of such modifications of thought into five sections:
All our thoughts, emotions and psychological states fall within any one of these sections. These five again are further subdivided into two mental types: viz. malevolent and benevolent where the first type causes afflictions while the second one does not create any trouble. Misapprehension, conceptualization and deep sleep are considered to be the three main causes of various afflictions while the categories of comprehension and memory are viewed more positively which are conducive to meditation and the attainment of kaivalya or detachment from the material world. Comprehension is the awareness of one's true state of existence. The three valid means of comprehension are:
Misapprehension is equivalent to ignorance (avidya) in Yoga philosophy. And knowledge borne out of misconceptions such as mistaking a rope for a snake and vice versa are false, leading to afflictions of the greatest kind. This gives rise to the following obstacles to meditation:
Conceptualization is also considered to be a source of ignorance because it is the comprehension of an object based only on words and expressions, even though the object is absent e.g.beliefs such as the existence of horned rabbits or son of a barren woman. Although such ideas can be conceived they are all erroneous knowledge which does not correspond with anything in existence. Deep sleep is also thought to be a negative modification of the mind. During this mental state the mind is overcome with heaviness and no other activities are present. This state is virtually a withdrawal from the external world, when one is left without any control over one's consciousness. It may be noted that the dream state and the waking state are not modifications because while dreaming, our minds are occupied with conceptualization and while awake, the mind is concerned with the categories of comprehension or misapprehension. Memory is concerned with the recalling of stored impressions, or rather the mental retention of conscious experiences. The one-pointed and absolutely balanced states of mind are free from these categories of modifications while in the other three states they are present.
Impediments to the Development of the Mind
Various modifications of the mind mentioned above are primarily caused by the following nine impediments (klesa) for its healthy growth and development. These nine conditions are the greatest causes of all sorrows, miseries and pain, which disturb the mind and lead to distractions and loss of mental tranquility causing obstacles to Yoga. All these interruptions produce symptoms such as, mental discomfort, negative thinking, inability to be at ease in different body postures, and difficulty in controlling one's breath. They are:
Patanjali Yoga Sutras prescribe regular practice and detachment as the sole means of conquering such impediments and achieving kaivalya (absoluteness) or self realization. Mind achieves its undisturbed calmness by cultivating friendliness towards the happy, compassion for the unhappy, delight in the virtuous, and disregard towards the wicked and the cruel.
Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi's mind, with its totally emasculated modifications, becomes clear and balanced. It attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi. At this stage, the yogi becomes totally detached from all the spheres of gross materiality. His consciousness merely remains attached with the purely spiritual sphere of the Bliss. This is the state, which is defined as Nirbija Samadhi, where all seeds of earthly impressions have been expunged from the yogi's consciousness.