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The Teachings of Yoga (Part 14: After the Mind is Stable)

Patanjali’s Yoga Sutras – Chapter 1: (After the Mind is Stable; Sutras 1.40-1.41)

Overview of Sutras 1.40-1.41)

Once the mind has been reasonably stabilized and clear (see yoga sutras 1.33-1.39), the process of Yoga can begin to deepen further. Once the deeper stages are reached the mind then becomes like a transparent crystal (sutra 1.41), and is now a purified tool ready for the subtler explorations of both the gross and subtle levels. A mind so trained and controlled can explore the entire range of objects, from the tiniest to the largest (1.40).

On to the sutras…

Yoga Sutra (1.40) – parma-anu parama-mahattva antah asya vashikarah. Parma-anu means from the minutest (parma = largest, most, anu = minutest, tiniest); Parama-mahattva represents the ultimate magnitude (parama = ultimate, maximum, mahattva = infinity, largeness); Antah is end; Asya refers to of this, of his (or hers); Vashikarah means mastery or power over.

Translated this becomes…When, through these practices (as previously described in sutras 1.33-1.39), the mind eventually develops the power to become stable when concentrating on the tiniest sized object to the very largest, at this time the mind truly comes under control. Swami Satchitananda interprets this sutrs thusly: “Gradually one’s mastery in concentration extends from smallest particles to the greatest magnitude.”

When the mind is brought under the practitioner’s control (vashikara), then that mind can be used as a tool to explore the subtler components of the mind field (Chitta). This control (or the ability to focus on the smallest or largest) is not the goal in and of itself. It is meant to indicate that some power has now been gained that means some final goal has been attained. Rather, it is proof of having properly trained the instrument of mind. Then that mind is used in powerful ways that were previously unimaginable.

Vyasa’s commentary on this sutra explains it further: “Entering into the subtle it attains the position of steadiness upon the smallest of the small, down to an atom. Entering into the large, the position of mental steadiness reaches up to the largest of the large. His great power consists in not being turned back by any check while running along both these lines. The mind of the Yogi, full of this power, does not again stand in need of the mental embellishment due to habitual practice.”

So, the aim of practicing this sutra is not mastery of (or over) the other, which would only serve to further separate the “I-Them” distinctions, but to simply find stability there. It is only in this stability and stillness that the practitioner can “become” the other.

Yoga Sutra (1.41) – kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata samapattih. Kshinna-vritti means with modifications of mind weakened (kshinna = weakened, vritti = modifications of mind); Abhijatasya is clear, transparent or naturally pure; Iva is like; Maneh is crystal, jewel; Grahitri means the perceiver, the knower; Grahana is perception; Grahyeshu is the perceived; Tat-stha means the mind abides in that (tad = that and stha =to stand, abide); Tat-anjanata means to assume the shape or color of; Samapattih means complete absorption, Samadhi.

Translation…Once the modifications of mind (vritti) have become weakened, the mind then becomes like a transparent crystal, easily taking on the qualities of whatever object is observed, whether that object is the observer, the means of observing, or an object observed, in a process of total absorption, entering a state devoid of differentiation between the perceiver, the perception, and the perceived. This culmination of meditation is called samapattih or Samadhi.

The perception of an ego-self that we cling to (the one of individuality), which tends to remain separate from all other things, including the divine, may slowly dissolve until the “self” and the “other” are no longer separate, leaving only the sense of true Self.

*Part 13 may be viewed by clicking on: The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.) Links to parts 7 through 12 may be found at the bottom of part 13. Links to parts 1 through 6 may be found at the bottom of Page 7

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind cont.; Sutras 1.36-1.39)

Overview of Sutras 1.36-1.39)

The previous sutras (1.34 – 1.35) were the 1^st and 2^nd of 5 specific “concentrations” that Patanjali recommended for stabilizing the mind. And we were reminded to become aware of the actual sensing itself, not merely the objects. This applies also to the next three sutras (1.36 – 38) and to the next (1.39) which is not specified and allows for the practitioner to concentrate on whatever object or principle they may choose.

On to the sutras…

Yoga Sutra (1.36) – vishoka va jyotishmati. Vishoka is a state free of pain and suffering; Va is or (referencing the other concentration practices); Jyotishmati means the supreme or inner light, divine light.

Translated… Or, concentration on a pain free inner state that remains lucid and bright, this also brings stability and tranquility. In other words. Tranquility may also be attained by fixing the mind on the Inner (Divine) Light, which is beyond pain, suffering and sorrow.

A simple way to practice this sutra is to visualize a glowing luminosity in the heart center and focus on that; this is not the physical heart but the heart center (chakra) in the center of the chest. Hold your concentration there and allow any thoughts, images, impressions or memories that might arise in the mind field to pass like clouds in the sky, maintaining an attitude of indifference; this way you’ll remain unaffected, undisturbed and undistracted.

Yoga Sutra (1.37) – vita raga vishayam va chittam. Vita means without, free- from; Raga is attachment, desires; Vishayam means things (the objects of the senses); Va is or (referencing the other concentration practices); Chittam is mind-field, “stuff” of the mind.

Translated to mean… Or, by contemplating having a mind that is free from desires, the mind also gets stabilized and tranquil. In this sutra, Patanjali asks us to believe that at our very core there is an unchanging center of goodness and light and we should contemplate that.

Yoga Sutra (1.38) – svapna nidra jnana alambanam va. Svapna is dream (state of dreaming, not the content); Nidra means sleep, deep sleep; Jnana is knowledge, experience based on observation; Alambanam is resting on or support for concentration; Va is or (referencing the other concentration practices).

Translated this is… Or, by focusing on the nature of the consciousness stream in the dream state or the nature of the state of dreamless sleep, the mind also becomes stabilized and tranquil. Said another way: Or, the mind achieves tranquility by concentrating on the experience of a dream or deep sleep.

This sutra simply reminds us of yet another option for our focus of concentration/meditation.

Yoga Sutra (1.39) – yatha abhimata dhyanat va. Yatha means as, according to; Abhimata is one’s own predisposition, choice, desire, attraction; Dhyanat means by meditating; Va is or (referencing the other concentration practices).

This is translated as… Or, by contemplating or concentrating on whatever object or principle the practitioner may like, or towards which one has a predisposition, the mind becomes stable and tranquil.

The Teachings of Yoga (Part 13: Stabilizing/Clearing the Mind, cont.)

The objects chosen are not as important as the intention!

To comment on the basic message that Patanjali gives in this sutra; it is apparent that it matters little what we choose as the focus of our practice; the intention of the practice is the crucial element. Although while the principle of one-pointedness can be applied to any of the objects chosen, and they may have some benefit, the meditator would so well to learn to choose more refined objects to stabilize the mind for meditation, this will accelerate the process.

*Part 12 may be viewed by clicking on: The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

*Part 11: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind)

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Patanjali’s Yoga Sutras – Chapter 1: (Stabilizing/Clearing the Mind; Sutras 1.33-1.35)

Overview of part 12…

Many teachers of meditation emphasize one method only, such as concentrating on the breath, some virtue such as compassion, a specific center in the body (chakra) or some other object where fixed gazing is involved (tratak) as outlined in sutras 1.33 – 1.39. While these (and other) methods are extremely useful, it is good to keep in mind that they are limited in their results and often suffice only as preparatory practices for more subtle meditations leading up to and including Samadhi (as described in later chapters; 2, 3 & 4). Many people become satisfied with the results of these preparatory meditations and will settle for their calming benefits, never bothering to pursue the subtler meditations that lead to Self-realization.

Nonetheless, Patanjali has made a point of recommending students of meditation practice these “preliminary” meditations as a sort of basic training. Trying to skip them, although it may be tempting for some, is a serious mistake and may well result in their meditation practice becoming nothing more than a battle with their mind. So, it is very important to realize that these meditations are best used to stabilize and clear the mind as a preparatory measure for future (and more subtle) practice.

Now we’ll begin with the sutras…

Yoga Sutra (1.33) – maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta prasadanam. Maitri is love, friendliness; Karuna means compassion, empathy; Mudita represents cheerfulness, goodwill; Upekshanam is indifference, neutrality; Sukha means happiness, enjoyment; Duhka means pain, suffering; Punya is virtuous, benevolent; Apunya means the opposite of punya; Vishayanam means situations (regarding them) Bhavanatah is cultivating (habits) or developing (attitudes); Chitta means mind field, “stuff” of the mind; Prasadanam is clarification, peace.

Translated this sutra becomes…In regard to relationships, by cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous and disregard or indifference toward the wicked, the mind becomes purified and retains its undisturbed calmness.

Initially this sutra may seem to offer guidelines for our behavior towards others. But an important distinction is to be made, these are not meant simply as instructions for “what to do,” but instead, “how to be.”

The Teachings of Yoga (Part 12: Stabilizing/Clearing the Mind) Yoga Sutra (1.34) – prachchhardana vidharanabhyam va pranayama. Prachchhardana is to exhale (through the nostrils), Vidharanabhyam means control (vidharaṇa = hold in, expansion, abhya = both); Va means or (he state of yoga can also be reached by…); Pranayama means of breath or prana; vital energy.

Translated to mean… Or that calmness (of mind) is (can also be) attained by the controlled exhalation or retention of the breath. This sutra can be summarized literally as “exhalation-by retention-or-of the breath.” Going into its deeper meaning, it refers not only to the breath, but to prana (“energy,” or “life force”). Practices of controlling the breath (pranayama) are traditionally used as a methods of channeling the life force in ways that harness it for spiritual growth.

Yoga Sutra (1.35) – vishayavati va pravritti utpanna manasah sthiti nibandhani. Vishayavati means of the sensing experience (Vishaya = object, thing, Vati = impression, sensation); Va is or, also; Pravritti means perception (higher); Utpanna is arising, appearing, coming from; Manasah means mind, mental (from Manas); Sthiti is steadiness, calmness; Nibandhani means firmly establishing, fixing, holding.

Translated to mean…The concentration on the process of sensory experiencing of the subtle sense perception also leads to stability and tranquility of the mind. Swami Satchidananda interprets this sutra as: “Or the concentration on subtle sense perceptions can cause steadiness of mind.”

This sutra tells how to practice by becoming aware of the inner process of sensation (not simply sensing the objects with the five senses). It means trying to become aware of actual sensing itself. In the beginning this sensing starts at a more surface or gross level, but as practice progresses, witnessing of the higher or more subtle inner senses will occur.

Stay tuned, (Part 13: Stabilizing/Clearing the Mind, cont.) will follow shortly…

*Part 11 may be viewed by clicking on: The Teachings of Yoga (Part 11: Obstacles & Solutions)

*Part 10: The Teachings of Yoga (Part 10: Samadhi Attained by Devotion, cont.)

*Part 9: The Teachings of Yoga (Part 9: Samadhi Attained by Devotion)

*Part 8: The Teachings of Yoga (Part 8: Effort & Commitment – Cont.)

*Part 7: The Teachings of Yoga (Part 7: Effort & Commitment) – and parts 1 through 6 may be found at the bottom of part 7.

*Rae Indigo is ERYT500.

The Problem of Thoughts & Yoga’s Solution

To quote Eckhart Tolle, “Not to be able to stop thinking is a dreadful affliction, but we don’t realize this because almost everybody is suffering from it, so it’s considered normal. This incessant mental noise prevents you from finding that realm of inner stillness that is inseparable from being. It also creates a false mind-made self that casts a shadow of fear and suffering.”

To put things in proper perspective takes real intelligence (Buddhi – to be awake; to understand; to know), not more mind chatter. Then it is possible to realize that thought is only a tiny aspect of our intelligence. Tolle goes on to say: “All the things that truly matter – beauty, love, creativity, joy, inner peace – arise from beyond the mind.”

The obsessive thinking mind and yoga practice – a bad mix

When the ego-self (established by the thinking mind) is the one performing asana, the mind is actively engaged in self-criticism, comparing your performance with others, thereby judging yourself and those around you. Your mind becomes restless, agitated and engaged in internal conflict while your body is engaged in performing asanas. This internal conflict causes you to be emotionally reactive to whatever is happening at any given moment during your practice and you are engaged in the posture of ego which is contrary to the purpose of yoga – the deconstruction of the ego.

In the Yoga Sutras (1:2) Patajali defines the purpose yoga by saying, “Yoga means stopping the mental modifications.” (chitta vritti nirodah). There is no exact English translation, but roughly translated these Sanskrit words mean… chitta = stuff of the mind, vṛitti = modification (altering perception) and nirodaḥ = to control (find tranquility).

Basically this means that whatever form of yoga you are practicing, the highest priority and the fundamental purpose for the practice is to eliminate mental agitations and emotional reactions. Whenever performing yoga asanas, it is necessary to change from an ego-driven posture that is externally placing the body in a so-called “yoga asana,” while internally, the mind is engaged in conflict. This equates to practicing conflict and calling it yoga. So it stands to reason that in order to convert this ego driven posture into true yoga asana, you need to remove the ego-mind (which is continually engaged by external motivation).

Whenever a student of yoga is able to connect with the part of themselves that is aware beyond any ego-conditioned perception, they have an opportunity to change their reactions to external circumstances. These “knee-jerk” reactions are automatic and unconscious, arising out of the past (or the anticipated future) and can only be dismantled in the present moment. Even though these unconscious reactions tend to happen automatically, there is a part of us that is conscious and can become a witness, thus changing the reaction. When we are able to change our reaction, we can change from our very core and that will change us from the inside, instead of simply altering our external conditions. This is your divine potential, your inherent “Self”. Accessing this Self (or divine potential) has nothing to do with what we’re doing, but how (or from where) we are doing what we’re doing.

Five kinds of thoughts

According to Patanjali, there are only five kinds of thoughts. Although there are countless thought impressions that come into the field of the mind (chitta), which form the source and substance of the barrier (or veil) covering the true Self (Divine consciousness), they all fall into one or more of these five categories. In other words; while there may be many individual thought impressions, there are not countless types of thoughts to deal with, but only these five. This can help students and practitioners of yoga greatly in seeing the underlying simplicity of the science of Yoga, without getting lost in the apparent multiplicity in both the gross and subtle realms. These five thought impressions are:

The Problem of Thoughts & Yoga’s Solution 1. Pramana/right impressions (or though