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Patanjali’s Yoga Sutras and Advaita Vedanta

Basic differences and similarities of the two

Patanjali’s Yoga Sutras (Raja Yoga) posit the Purusha and Prakriti which basically categorize the sutras as a dualistic philosophy, representing both the manifest (Purusha) and the un-manifest (Prakriti). Whereas the philosophy of Advaita (literally non-dualism), is the premier and oldest of the Vedanta schools of Indian philosophy and was expounded by Adi Shankara (aka, Shankaracharya) historically, the most important teacher of the Advaita school of Vedanta.

Patanjali’s Yoga Sutras

According to Patanjali’s Yoga Sutra’s, the nature of the problem (of Union) is that the individual is identified with his body, senses and mind which are seemingly mixed because of five klesas (aka obstacles, colorings or impurities) among which the primary one is Avidya (ignorance). The sense of ego-I established in a body/mind complex, accompanied by longing and attachment to life, are products of the klesha “Avidya.” In order to remove Avidya, one must know reality (as it is), which according to Patanjali is to separate Purusha (the individual) from Prakriti (the entirety of the cosmos, including mind, senses and elements). In other words, to reach liberation, the aspirant needs to realize (by discrimination and practice) that he is a pure and isolated spiritual entity (purusha) completely distinct from the changing (and as yet un-manifest) processes of nature (prakriti) presenting themselves in his physical body, senses and mind. According to Patanjali, Purusha and Prakriti are both real and independent, although he does say that Prakriti exists for the sake of Purusa.

So, if Purusha and Prakriti are both real and independent of each other, how can they be reconciled through the practice of yoga (union)? Normally Purusha and Prakriti are seen as one and the same, united from time immemorial. But, if through yoga the two are separated, the Purusha will recognize its original, divine glory, and on becoming liberated, reunites with the Atman, Brahman (or Self). So, the practice of yoga, especially the “Eight Limbs of Yoga,” found in chapter II of the Yoga Sutras, is a step-by-step scientific method of separating Purusha and Prakriti attaining this liberation. The Eight Limbs are commonly known as Ashtanga Yoga practice, literally defined – (ashta)-limb, (anga) practice.

Advaita Vedanta

Advaita is a Sanskrit word that means ‘not two.’ Advaitists insist on ‘not two’ rather than ‘only one.’ Osho explains: “The danger in saying ‘one’ is that it gives rise to the idea of two.”

Sri Shankaracharya defines the fundamental tenet of Advaita Vedanta as follows:

“Brahman is the Reality, the universe is an illusion,

The living being is Brahman alone, none else.”

His statement, although it presents the core teaching found in all the Upanishads, has evoked much criticism. Most people are naturally unable to accept the world in which they live and the things they directly perceive and experience throughout their lives as illusion.

But a spiritual aspirant may ask, “Is there a higher state to which I can wake up, so that this illusory, waking world will disappear, just like a dream world?”

The answer is a resounding “yes.” But ironically, what that higher state is no one can describe precisely. This is because non-dualism does not allow for the dichotomy of an experience and one who experiences. The experiencer is lost in the process.

The modern day teachings of Advaita Vedanta, especially as revealed by Sri Ramana Maharshi focused on the practice of Self-inquiry, called Atma-vichara in Sanskrit, which is the most important meditation practice in the Vedantic tradition. It is the main practice of the yoga of knowledge (Jnana Yoga), which itself is traditionally regarded as the highest of the yogas because it can take one most directly to liberation.

Sri Ramana seemed to teach and practice transcendence devoid of any Ashtanga Yoga overtones, except pranayama. When asked about pranayama Sri Ramana said: “This vichara brings about the desired result. For one not so advanced as to engage in it, regulation of breath is prescribed for making the mind quiescent. Quiescence lasts only so long as the breath is controlled.” And when asked; What is the need then for pranayama?

He replied: “Pranayama is meant for one who cannot directly control the thoughts. It serves as a brake to a car. But one should not stop with it but must proceed to pratyahara, dharana and dhyan. After the fruition of dhyana, the mind will come under control even in the absence of pranayama. The asanas (postures) help pranayama, which helps dhyana in its turn, and peace of mind results. Here is the purpose of Hatha Yoga.”

Summary

It is significant that there is really nothing much within the Eight Limbs of Yoga practice which is anti-thetical to Advaita Vedanta; in fact, the Yogic path actually seems to fit quite nicely with Advaitic metaphysics. In samadhi, the eighth and highest limb, the mind loses ego-awareness and becomes one with the object of meditation, but this non-dualistic experience is only “temporary” in Yoga (savikalpa Samadhi), since the ultimate goal of Patanjali’s yoga system is the discrimination of pure consciousness from all those objects it identifies with. But this experience accords very well with the Advaitic aim of “realizing the whole universe as the Self.” (nirvikalpa Samadhi).

Of related interest, click on: The Wisdom of Patanjali

*Rae Indigo is ERYT500

The Wisdom of Patanjali

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Most students of yoga have heard of Patanjali, but if they haven’t, then it’s only a matter of time before they do. Patanjali was an Indian sage who distilled the essence of India’s spiritual/philosophical traditions, which included centuries of philosophies and practices, and condensed this knowledge into 196 “Yoga Sutras”. With these concise sutras (aka aphorisms), Patanjali codified India’s sixth philosophical system called Yoga (the other 5 being Samkhya, Nyaya, Vaisheshika, Purva Mimamsa and Vedanta) and subsequently became known as the father of Classical Yoga or as it’s commonly referred to today, Ashtanga yoga. In addition to Ashtanga Yoga, the Yoga Sutras are also sometimes referred to as Raja Yoga, or the Royal Yoga.

While Patanjali’s Yoga Sutras are thought to be as old as 400 BCE, archaeological evidence and other ancient texts suggest that the methods described in the Yoga Sutras may have been practiced as early as 3000 BCE. Oral tradition asserts that the period may be even earlier.

The word ‘sutras’ is derived from the word ‘suture’, which conveys that the sentences are short, compact and stitched together. Every sutra contains a deep meaning and can stand on its own as well as be taken in context with the rest. A good analogy often used to describe the yoga sutras is a pearl necklace, where each pearl (each sutra) is complete in itself but takes its full expression when strung together with the others, like a necklace.

The condensed form of the Yoga Sutras has yet another purpose: they can be easily memorized, and that’s exactly what has happened: they’ve been memorized and chanted in Indian ashrams for well over 2000 years and that continues today.

When studied from the most basic level, Patanjali’s Yoga Sutras will give us insights into the human mind, how it works and how it affects the way we perceive our circumstances, our experiences and how we feel about them. Patanjali felt our problem was our perception of the world and how it is limited to our senses and our thoughts about them. So, he suggests that in order for us to experience the enlightenment we seek and establish the freedom and liberation we desire, we need to dedicate some of our time to taking our attention away from the outside world we live in, and turn within. Most of us already know this to a certain degree; we realize that when our lives get too hectic we can get overwhelmed and our spiritual maturity is sacrificed as a result.

On a much deeper level, what Patanjali is suggesting is that when we turn our focus from the external world back to our inner selves, the path itself will slowly draw us toward the goal, increasingly unveiling the “Light of the Soul.”

Even though yoga students come from an assortment of backgrounds it is still important for each of them to know that yoga is universal and regardless of your religious orientation or whether you are a ‘believer’ or not, your practice will reflect precisely what you need at any given time. If you are inclined toward the Divine (God, the Absolute or whatever name you choose), practicing yoga will make you feel more in tune with the sanctity of life. On the other hand, if you don’t relate to such concepts, your yoga practice is likely to give you more strength and stamina to achieve what you want in life, and in all probability, you’ll slowly develop a sense of awe and an “attitude of gratitude” toward all of life.

Returning to the concept of yoga being a path toward discovering the Light of the Soul, Patanjali says that the path of yoga can help us to realize that the creative force that keeps the universe humming behind the scenes is identical to the force that keeps us going. Consciousness is what makes us aware of, and able to, express this. It can be a difficult concept to grasp but its essence is captured beautifully by Yann Martel in his novel, “Life of Pi:” “That which sustains the universe beyond thought and language, and that which is at the core of us and struggles for expression, is the same thing.The finite within the infinite, the infinite within the finite.”

Yoga even goes a step further, for as we all have heard the word Yoga means literally to yoke or unite, and means that we have the inherent potential to actually unite our soul or Individual Consciousness (life force/creative power) with Universal Consciousness (universe’s life force/creative power).

Now this is a lofty goal indeed, and patience dictates we take first things first and learn how we “turn our attention inward?” The answer to this question is Patanjali’s Yoga Sutras’ main contribution towards the goal. His sutras give us a scientific method, a set of practices and techniques to experiment with and that will slowly sharpen our awareness of our body, mind and breath. Gradually, the subtler aspects of our being start to reveal themselves.

An Overview of the Yoga Sutras and their application for students/practitioners of Yoga

Patanjali’s Yoga Sutras consist of four chapters (or books) and the most relevant to a beginning yoga practitioner today is the second chapter called Sadhana pada meaning spiritual path or spiritual practice. Central to this chapter is the description of the well known “Eightfold Path,” sometimes called “Eight Limbs of Yoga” (see link below). There are no English words that can translate perfectly these concepts which were originally written in the Sanskrit language and each word of each sutra leaves place for interpretation. The sutras need to be “decoded” so to speak, and then reviewed until they begin to make sense. Different commentaries written on the sutras must be analyzed and compared. And this can be a laborious task since in the 1980’s and 90’s, a period when yoga was rapidly gaining in popularity, many individual commentaries started to emerge and now we can find hundreds of them written by Yogis, Swamis, scholars, pandits and philosophers, all from varying perspectives and some of them more relevant than others to our contemporary life. The internet is loaded with examples of these commentaries; just do a “Google search” for Patanjali or the Yoga Sutras and explore them for yourself and see how they apply to you, your practice and your life.

If we consider Eightfold Path the core of Yoga practice, then these eight steps will indicate a logical (and scientific) pathway that leads to the attainment of physical, ethical, emotional, mental and psycho-spiritual health. Remember, Yoga does not seek to change the student or practitioner; rather, it allows the natural state of total health and integration in each of us to evolve and become a reality.

Of related interest, click on: Patanjali’s Yoga Sutras and Advaita Vedanta

Patanjali’s Eightfold Path (the 8 Limbs of Yoga)

*Rae Indigo is ERYT500

The Main Traditional Indian Yogas

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Yoga is viewed in the Vedanta tradition as the path which seeks to unite one’s own soul with Atman (the “True Self,” which is equated with the essential, ultimate, eternal, unchanging, nature of the universe).

Most of the Yogas other than Hatha are mostly meditative and more directly aimed at Yoga as end-goal and “union.”

An Overview:

• Jnana Yoga: Union acquired through knowledge. Jnana Yoga is the path of spiritual wisdom and knowledge, in which the intellect penetrates the veils of ignorance that prevent man from seeing his True Self (Atman). The disciplines of this path are those of study and meditation. Jnana Yoga may be considered the practical application of Advaita Vedanta.

• Bhakti Yoga: Union acquired through love and devotion. The most popular Yoga of Indian masses is Bhakti. This is the Yoga of strongly-focused love, devotion and worship, at its finest in love of the One. Its disciplines are those of rites and the singing of songs of praise (called Bhajan or Kirtan).

• Karma Yoga: Union acquired through action and service. Karma Yoga is the path dedicated work, selfless action and service, without any concern for the “fruits” of action.

• Mantra Yoga: Union acquired through voice and sound. The practice of Mantra Yoga influences consciousness through repeating (or chanting) certain syllables, words or phrases. A form of Mantra Yoga is the Transcendental Meditation, which is widely practiced in the West. Rhytmic repetition of mantras is called japa. The most common, highly-regarded mantras are ‘OM’ and ‘OM MANE PADME HUM’.

• Yantra Yoga: Union acquired through vision and form. Yantra Yoga employs sight and form. The visualization may be with the inner eye. A yantra is a design with power to influence consciousness; it is generally a two- or three-dimensional geometric composition, but it can be an objective picture, an inner visualization, or even the design of a temple.

The Main Traditional Indian Yogas • Laya and Kundalini Yoga: Union acquired through arousal of latent psychic nerve-force. These combine many of the techniques of Hatha Yoga, especially prolonged breath suspension and a stable posture, with intense meditative concentration, so as to awaken the psychic nerve-force latent in the body, symbolized as serpent power (Kundalini), which is coiled below the base of the spine. The force is taken up the spine, passing through several power centers (chakras), until it reaches a chakra in the crown of the head, when intuitive enlightenment (Samadhi) is triggered. The disciplines are severe, best practiced under the guidance of a master teacher or guru.

• Tantric Yoga: Union acquired through the harnessing of sexual energy. Tantric techniques are applied to distinguish psycho/physiological systems. The control of the sexual energies has a prominent part and the union of male and female plays a ritualistic role. Tantric Yoga closely guards its teachings and techniques, being the most secret of all the yogas.

• Hatha Yoga: Union acquired through bodily mastery (particularly the breath); central to all Hatha Yoga disciplines is the regulation of breath, the harmonizing of its positive (sun) and negative (moon) or male and female currents. Hatha Yoga is the most widely practiced yoga in the West, and its best-known feature is asana (poses). Hatha yoga has practical benefits to the health of the nervous system, glands, and vital organs. It’s often a predecessor to (and purifying preparation for) Raja Yoga, which is work upon consciousness itself. Hatha Yoga is the most practical of yogas, working upon the physical body, purifying it, and through the body upon the mind. It’s the Yoga of physical health and well-being.

• Raja Yoga: Union acquired through mastery over the mind. Its principal text is the Yoga Sutras of Patanjali. Raja Yoga is considered royal because the Yogi who practices this yoga regularly becomes ruler over his mind. Raja Yoga works upon the mind, refining and perfecting it, and then through the mind upon the body. It’s the Yoga of consciousness, considered by most, the highest form of Yoga.

The Main Traditional Indian Yogas

The Ethical Standards of a Yoga Teacher

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As teachers of Yoga it is important to remember that we forever remain humble students of the science. Yoga truly is a lifelong endeavor. Much more than teaching asana, the responsibilities of a Yoga teacher are many since we are in a position to greatly influence others’ lives.

The following list of ethics has been compiled to guide both the student and teacher of Yoga in their efforts to evolve spiritually:

1. Setting a good example – we must devote ourselves to practicing what we preach; not just “talking the talk” but also “walking the talk.” We need to live as close as possible to the yogic lifestyle that we recommend for our students and also the lifestyle that is prescribed by our teachers. Authenticity, both with ourselves and with our students, will not only gain their respect but will facilitate the proper atmosphere for instruction and learning.

2. Remaining students of Yoga forever – this allows us the opportunity to continuously give our students something more and to cultivate our own personal growth along with the growth of our students.

3. Conducting ourselves professionally and with integrity at all times – due to the inevitable closeness of relationships within the student/teacher dynamic, people share some of the most sensitive parts of themselves with you and their vulnerability needs to be protected. Group and individual discussions that are shared in confidence with you must not be divulged to others under any circumstances, other than an emergency.

4. Accurately relating the training that we received – not exaggerating our accomplishments (or minimizing them), but giving an accurate and honest account of what we have learned so far and who we learned it from. This honest approach empowers students to find someone who can deal with their particular or unique strengths as their teacher.

5. Treating all others will respect – this includes but is not limited to our students. Respecting the time and energy of others, giving credit where credit is due and building up the world’s “kindness reserves,” works wonders in creating an atmosphere of mutual trust.

6. Not condemning or speaking ill of any yogic path, or their teachings – striving instead to attract students based on their recognition of our own inner (and radiant) light. We as teachers need to realize that students will only find their ideal teacher when they are ready, and this may mean that sometimes we may not be the perfect teacher for them. When we have honestly assessed our own strengths, and the response from each student, we have to be ready (if need be) to graciously refer a student to another teacher who may be better suited to help them with their specific situation and/or challenges.

7. No discrimination – shown towards students as a result of their cultural background, religion, sex or gender. Remaining aware of the ultimate “oneness” we all share, this is to be reflected through every contact we have with each and every one of our students.

8. We will not allow ourselves to be an intermediary between any of the higher states of consciousness and those of our students – rather than act as a crutch for students to lean on so they may feel stronger, we’ll help them to find their own inner strength.

9. Remaining mindful of where each student is at – not expecting that everyone is starting from the same point; mentally, emotionally, physically or spiritually. Never looking down on others spiritual progression (or lack of it) we realize that this is a non-linear path. When we remove our egos from our teaching we must be prepared for the possibility that some students will take quantum leaps beyond us and then we should learn from them.

10. Resist the urge to “wow” others – it is not the point of a yoga class to attempt to impress others with your amazing physical feats (or deep philosophical wisdom) unless they specifically ask you to do so, and are completely open to it. Rather than push, we must lead through example.

11. Strive to maintain cleanliness – observing Saucha, which also means keeping different energies distinct, affects any environment where we teach, so making the space as comfortable and inviting to the student as possible is essential.

12. Remaining fully “present” when we lead a class or student – Arriving early enough to prepare ourselves for the instruction that lies ahead, this way we do not let our “mental business” interfere with the energy of the class. We first focus on calming our own minds before attempting to calm the minds of our students.

13. Always allow for physical restrictions or limitations – by offering a variety of modifications so that anyone can feel comfortable, thereby benefitting from participating in our class.

14. Realize that the teacher/student bond may be misinterpreted as a sexual attraction – an honorable amount of time (approximately 8 months to a year or more is generally recommended) should be reserved between being someone’s teacher and participating in a romantic relationship with them.

15. Enacting “tough love” – when someone is acting outside of the ethical boundaries that yoga establishes, it is our responsibility as their teacher to communicate the truth even when it may be difficult to do so. Of course, tact and a gentle attitude is the right approach.

16. Our truth may not be everyone’s truth – since we are all students of Yoga we realize the possibly that our truth may be somewhat distorted through our own egoic filters, so we allow (even encourage) our students to discover their own truth, and this may not always be in line with the class we teach. We must resist feeling angry or resentful if we ‘lose’ a student. If their path requires a different teacher we should honestly and lovingly give them our blessing on their choice to find an alternative.

17. As a full time Yoga teacher we are honored to make money from doing a fortuitous job – but since this is our primary means of sustaining ourselves financially we must continue to remind ourselves to put our practice and its teachings above the gain of monetary good at all times. In the words of Sri Krishna Pattabhi Jois: “Yoga is possible for anybody who really wants it. Yoga is universal…. But don’t approach yoga with a business mind looking for worldly gain.”

18. And lastly; remember that asana is only one small part of the entire yogic science. In his “Astadala Yogamala,” B.K.S. Iyengar wrote: “Yoga, an ancient but perfect science, deals with the evolution of humanity. This evolution includes all aspects of one’s being, from bodily health to self-realization. Yoga means union – the union of body with consciousness and consciousness with the soul. Yoga cultivates the ways of maintaining a balanced attitude in day-to-day life and endows skill in the performance of one’s actions.”

Remember, above all, the responsibility to teach the “all” of yoga to your students only as they are ready and willing to receive these teachings.

Yoga & the 5 Kleshas

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Directly following Patanjali’s Yoga Sutra (book II) which describes Kriya Yoga, he explains the five main reasons we are bound, these are known as the Kleshas: [1]

1. Ignorance (Avidya)
2. Ego (Asmita)
3. Attachment to Pleasure (Raga)
4. Aversion to Pain (Dvesa)
5. Fear of Death (Abhinivesah)

These five afflictions are often depicted as a tree. Avidya is the trunk of the tree, and the other four Kleshas sprout from it. The Samkhya emphasis on viveka, knowing the real nature of the universe, is echoed in Classical Yoga’s emphasis on avidya, or ignorance, as the main affliction we suffer. Destroy avidya and all the other afflictions go away.

Asmita is the ego. The problem with ego is not the fact that we have one; it is useful and even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. When we serve our higher Self, liberation becomes possible.

According to Patanjali’s Yoga Sutra there are five Kleshas (aka afflictions, colorings) described (Book II-3); those Kleshas, like clever sorcerers, can knock you off balance, sidetracking from your quest for spiritual evolution.

1. Avidya (Ignorance): The inability to see things for what they really are.

Yoga Sutra (Book II-4): “Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.”

(Book II-5): “Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.”

Vidya means spiritual knowledge. The prefix ‘A’ changes the word into its opposite; without (or absence of something). Thus Avidya means the absence of spiritual or Self knowledge.

The following is an excerpt from Gregor Maehle’s commentary on Yoga Sutra II.24: “… Ignorance is the belief system that results from false knowledge (viparyaya). This false knowledge makes us believe that we are the body, that are our emotions and thoughts. Viparyaya is defined in sutra I.8 as wrong knowledge without foundation in reality. Reality is that which is permanent. Returning to the metaphor of the TV screen, we can note that, however many pictures are displayed on the screen; none will ever stick to it. New pictures will always replace them. Once the film is over, the screen will be empty. The only thing permanent here is the screen, which means the screen is the reality, whereas the pictures are only fleeting images superimposed on the screen. Although there exists a certain proximity between screen and images, both will remain forever separate. The screen won’t take on the quality of the images, nor will it altar them.

“Similar is the case with the seer and the seen. There is a certain proximity between our true nature as the immutable consciousness and the constantly changing seen, which is the body, emotions, thoughts, and so on. However, in reality they touch as little as do a screen and the images displayed on it.”

2. Asmita (Ego): The sense of “I-am-ness” or the tendency to identify with your ego.

Yoga Sutra (Book II-6): “Egoism is the identification of the power that knows with the instruments of knowing.”

The problem with ego is not the fact that we have one; it is useful, even necessary to have an ego in order to function and live. The problem arises when the ego believes it is the Self. If all we do is in service of the little self, our life will be sorrowful. Only when we recognize and serve our higher “Self” does liberation become possible.

From a spiritual perspective; identification with the ego denotes considering oneself to be distinct and/or separate from others (and the Divine) due to identification with the physical body and impressions (Samskaras) in various centers of the subtle (energetic) body. In other words, the ego-self is allowed to lead our life by us maintaining the false notion that our existence is limited to our five senses, our mind and intellect, and identifying with them to various degrees.

Gregor Maehle refers to the ego in yoga the following way: “In yoga we first learn to observe the body. Once this observation is established, we know that we are not the body but an observing agent independent of the body. Otherwise we could not observe the body. The next step is that we start observing our thoughts. Eventually, from being established in that observation, we know that we are not our thoughts, since we can detach ourselves and observe them like the thoughts of a stranger. Who are we, then, if we are not the body and not the mind (manas, the thinking principle)? The agent that claims ownership of body and mind is called ahamkara — ego. Its function, which is the erroneous commingling or mixing of seer (pure consciousness) and seeing (the mind), is called egoity or I-am-ness (asmita).”

3. Raga (Attachment to Pleasure): raja is wanting, craving, passionate attachment to beings and things. It’s the flame of desire that causes addiction to pleasure and even negative emotions.

Yoga Sutra (Book II-7): “Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.”

Raja can take the form of possessiveness, ownership, liking, attraction etc. It also indicates attachment to people, things, and ideas. The sense that “This is ours,” “This is mine.” It’s the most common cause of quarrels, violent conflicts, and even war. In a broader scale it’s often expressed as race, nationality; my country, my money.

In the book “Ashtanga Yoga: Practice and Philosophy,” Gregor Maehle writes that: “…desire, (raga), and with it all addictions, is a clear form of misapprehension or ignorance (avidya). A drug addict might say ‘I just can’t help it; I need the drug!’ In this statement, the needing of the drug, which is the hankering after a remembered pleasure, is consciously connected with the faculty of I.”

Raga and the following Klesha (Dvesa) are often considered opposite sides of the same coin.

4. Dvesha (Aversion to Pain): The aversion to pain, this aversion emerges from previous experiences of pain and suffering. It can create a quicksand like cycle of misery and self-hatred that sucks you under and suffocates your will to evolve spiritually.

Yoga Sutra (Book II-8): “Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.”

Oftentimes we can easily become subconsciously driven to avoid previously painful experiences. Our desire to protect ourselves limits our options in life, clouding our ability to see and think clearly. We tend to mistake the person, situation or object that caused us pain with the painful experience itself. When this happens we end up going to great lengths to avoid situations that we are afraid of; regardless of whether they are physical, emotional, or spiritual. Fear and hatred are the inevitable downfalls of excessive aversion.

*Note on both Raja and Dvesha: These excessive ‘attachments’ and ‘aversions’ that are being examined here are very different from the intelligent, careful and well-considered choices we are also capable of making when our perspective changes through the practice of Pratipaksha Bhavanam (a method recommended by Patanjali that helps us catch these destructive and distracting thoughts, and redirects our minds back toward the Yogic path). By cultivating opposite perspectives (by actively cultivating thoughts of the opposite nature) whenever a destructive thought arises, we increasingly expose ourselves to new, uplifting options. It can even be as simple as formulating the opposite thought.

The path of Yoga is one that helps us become aware of our unconscious thoughts and actions; gradually moving toward a life full of consciously chosen thoughts and actions. Each posture and each breath enables us to discover a fresh opportunity to distinguish between skillful, conscious decision making and subconsciously driven motivations of fear and desire.

5. Abhinivesha (Fear of Death): The fear of death (or a clinging to life).

Abhinevesha is the last of the five Kleshas. Georg Feuerstein says of this Klesha: “It is the impulse towards individuated existence and as such is a primary source of suffering.”

Yoga Sutra (Book II-9):“Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.”

Many believe that this fear is not limited to physical death; it is the fear of the cessation of the “ego-I” narrative (Asmita) that we as individuals are “creating” during our lifes’ experience. We cling to this “ego-I” narrative because of ignorance (Avidya) of the impermanence of the mind body experience by perpetrating the misperception of ego (Asmita) as being who we are. This subsequently dilutes our focus and interferes with our ability to experience the spiritual freedom that is the goal of Yoga.

Gregor Maehle’s commentary regarding Abhinevesha: “…Vyasa deduces from the fact that all beings are afraid of death that they have experienced death and thus life before. The intensity to which all beings cling to life can only be explained through accepting that we have all experienced death as a process to be avoided at all costs.

“Shankara elaborates on Vyasa‘s argument thus: ‘Unless happiness (pleasure) had been experienced no one would pray for it. Without past experience of pain, there would be no desire to avoid it. Similarly, though the pangs of death have not been (in this life) experienced by a man either directly or by inference, the fact of his lust for life points to experience of death previously, just as there can be no experience of birth unless there has been birth.’”

Final thoughts: If this article seems like deep philosophical stuff, it’s because it is. Keep in mind that yogic philosophy developed over thousands of years of time. During most of that time there were some outstanding thinkers and philosophers in India that had nothing else to do but contemplate these larger questions concerning life and death and where we as humans beings fit into the equation.

When you are able to make peace with everyone in your life every day, then there should be no attachment, no regret, and no unfinished business. To quote the motivational speaker, Zig Zigler: “Live every day like it is your last, and one day you will be right.”

We will see a list similar to the 5 Kleshas in Buddhist philosophy called “the 5 Hindrances.”

The Five Niyamas (Part 5 – Ishvara Pranidhana)

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This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion. Actively surrender to reality of Life, the Divine and Existence Itself. As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.

The Five Niyamas (Part 4 – Svadhyaya)

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This article is the fourth of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

Svadhyaya

The fourth of the five Niyamas is Svadhyaya – a compound Sanskrit word literally translated sva, meaning “one’s own”, and adhyaya, “study”; therefore Svadhyaya would mean study of one’s self. Svadhyaya also is interpreted as studying the Vedas, Yoga Sutras and other scriptures, basically the source materials of yoga practice.

Self-study is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) and it would include reflection on sacred texts. Patanjali says of Svadhyaya: “From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.” (Yoga sutra 2.44 – svadhyayat ishta samprayogah).

Through deep inquiry into the self, comes an acknowledgment of the oneness of that self with all that is arises naturally. In other words, when practicing Svadhyaya our boundaries begin to melt and the illusion of separateness we feel from ourselves, those around us, and our world begins to dissolve. To practice Svadhyaya is to find the Divine appearing in us (and as us) at this very moment.

Yogis throughout the ages have practiced Svadhyaya by asking the simple question, “Who am I.” Sri Ramana Maharishi often spoke of self-enquiry as the “direct path” meaning it was the fastest path to moksha (liberation from Maya [illusion] and samskara [the cycle of death and rebirth] including all of the suffering and limitation of worldly existence).

Svadhyaya is purposefully preceded by Tapas (fiery discipline) because it takes an enormous amount of discipline to move beyond the material world that defines, binds and shrouds us in Maya (ignorance). In the practice of Svadhyaya, prayers, mantras, japa, meditation, purposeful intent and other devotional practices, including ancient yogic methods are used to strip away the ego and unveil truth, layer by layer. In the study of one’s self, the student becomes the witness of their thoughts, emotions, actions and life. During this witnessing process the distance between the real and unreal is unveiled. The incessantly chattering mind, unsettled emotions and physical limitations of the body are no longer seen as the “Self”, but instead are viewed as an experience of Self. In this recognition and realization of Truth, the practice of Svadhyaya brings a resounding peace.

In yoga practice, Svadhyaya has most traditionally been concerned with the study of various scriptures. But in truth, any practice that brings us to the point of recognizing our interconnection with all that is, is Svadhyaya. Svadhyaya could be studying Patanjali’s Yoga Sutras, practicing asana, chanting, or even reading this blog.

In the study of Svadhyaya, as with all of our sadhanas, there is a natural, organic movement towards becoming more and more present. Along with this movement, there is an automatic falling away of fear. A sense of peace emerges along with the knowledge that love (presence) permeates all that is and ever was. Through the recognition of our inherent goodness and divinity, we realize that everything occurs for both the good of the individual and the good whole. In this state there are no random events, in fact, it would appear as if from your very first breath you were meant to find that you are loved far more than you could ever possibly imagine.

Final thoughts: Incorporating the practice of Svadhyaya into your everyday life is an effective way to experience life more fully. It’s about getting to know yourself better. And as we begin to truly understand who we are, we identify with the connectedness (union) that yoga is really all about.

The next article will continue this series with: The Five Niyamas (Part 5 – Ishvara Pranidhana)

The Five Niyamas (Part 3 – Tapas)

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This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

Tapas (heat)

The third of the five Niyamas is Tapas – a Sanskrit term meaning “heat”. In Vedic religion and Hinduism, Tapas is also used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasa (a Vriddhi derivative meaning “a practitioner of austerities, an ascetic”).

Self training is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Training the senses is a subtler training, as these are the instrument of the mind, acting through the vehicle of the body. Patanjali says of Tapas: “Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).” (Yoga sutra 2.43 – kaya indriya siddhih ashuddhi kshayat tapasah)

The Katha Upanishad (III.3-4) presents a metaphor of a chariot, in which the senses (indriyas) are like the horses, the reins are the mind (manas), the driver is the intelligence or intellect (buddhi), the chariot is the physical body, and the passenger is the true Self, the atman. If the senses and mind are not trained, then the horses run in random, uncontrolled directions. With self-training, the senses stay on course, under the proper control of the driver. The Katha Upanishad is also notable for first introducing the term yoga (lit. “yoking, harnessing”) for spiritual exercise: “When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. This firm holding back of the senses is what is known as Yoga.” (VI.10-11, trans. Paramananda).

Since it comes from the Sanskrit root “to burn,” the word tapas represents the transformational essence of fire. Just as fire transforms all that it touches, tapas is a method of personal transformation. When practicing tapas, the student or Yogi finds his own inner flame which becomes the motivation that keeps him focused on his goals and helps him to eliminate or “burn” the obstacles on his path. Temptations of the senses, laziness, negative thoughts, energy blockages in the body, etc. are gradually weakened and overcome. The power the senses have to distract us is limited by the student’s clear and disciplined focus and in this way Tapas perfects the body and senses and destroys impurities.

Tapas is often regarded as “austerity” but in today’s culture, we generally (and mistakenly) associate the term “austerity” with severe depravation. Although, according to the yoga philosophy, austerity is an opportunity to set ourselves free from distraction. When we discipline ourselves, establishing long-term goals, difficulty can definitely arise; because it is both frustrating and challenging to confront the limits of our own commitment to maintaining self-control. However, when we finally gain the strength and courage to make the commitment, the results are unbelievable. We discover that beyond the end goal of personal transformation, our self-esteem is improved and the realization of our inherent inner strength is our biggest reward. And fortunately, this is a “snowballing” effect; the more often we act in accordance with our convictions, the more we gain self-control and empower a sense of purposeful self-direction.

But beware, austerity and self-discipline can act as two-edged swords, especially if (and when) an individual can be tempted toward extremes of behavior in order to gain recognition and/or notoriety. The Bhagavad Gita specifically warns against practicing austerities “…with hypocrisy and egotism, impelled by lust, and attachment,” stating that this is tortuous for the body, and destroys any divine presence in the body. It also states that the results of such ego-driven pursuits are “unsteady and impermanent.” (Bhagavad Gita, Chapter XVII). For example, consider two individuals who have both decided to change their diets and eating habits. One of them has changed their diet because of an ego-driven desire to be skinnier, to look “better,” become more attractive, more desirable. The other has decided to change their diet in order to have a healthier and happier body, so that they can focus on their highest goals with less distraction from illness and fatigue, or they may do so by observing Ahimsa, eliminating the mental poisons of guilt and regret that comes from killing. These are truly Tapasic approaches.

A simple way to understand Tapas is to think of it in terms of consistency. All disciplines and practices are most effective when engaged with consistency; getting on the yoga mat every day, sitting in meditation every day or carefully observing the constant fluctuations of the mind on a regular basis. Giving up some negative attitude about someone and forgiving them is another effective way to practice Tapas. When Tapas is practiced in this manner, it then becomes subtle and more constant, resulting in a more positive practice that is more concerned with the quality of life and relationships; rather than just enduring some difficulty, like gritting your teeth while trying to remain for another few seconds in a difficult asana (posture).

If Yoga was practiced without goals, there would be no need for Tapas or the other Niyamas. In fact, the very existence of the Niyamas implies the existence of goals; Niyamas are the observances, the disciplines, meant to be practiced consistently to achieve a specific result. Tapas may well be considered pure discipline itself.

Final notes: Without Tapas any journey, especially one that follows a spiritual path will be chaotic and without structure or direction. Tapas essentially adds richness and meaning to the path. With regular and consistent practice, Tapas will make you stronger and more resilient. Both the enlightened Yogi and the most successful entrepreneur have one thing in common – both are infused with the spirit of Tapas.

Unleash the fiery enthusiasm of Tapas!

The next article will continue this series with: The Five Niyamas (Part 4 – Svadhyaya)

The Five Niyamas (Part 2 – Samtosha)

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This article is the second of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 2 – Samtosha) The second of the five Niyamas is Samtosha (also Santosha) – a Sanskrit term meaning contentment or satisfaction. The word Samtosha is derived from the Sanskrit root word ‘tush’ which means to be satisfied, pleased, or delighted, as well as quiet or calm.

Samtosha is an observance that is key to all the Niyamas for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Samtosha: “From an attitude of contentment (samtosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.” (Yoga sutra 2.42 – samtosha anuttamah sukha labhah)

Contentment is required for true peace of mind, yet we are challenged by a society and a culture that fosters its opposite – discontentment, especially in the western world. We are constantly bombarded by advertisements, commercials and other messages that make us feel inadequate and promote a steady grasping for material wealth, possessions and even sensual experiences. We are taught from early childhood to seek superficial gratification with little to no regard for future consequences for either ourselves or the world. All too easily we become attached to things or others to avoid facing our personal discomforts. We are mistakenly led to believe that by satisfying our cravings (as well as our egos), we will attain lasting happiness. But sadly, and to the contrary, ignorance, egotism, attachment, aversion and clinging to things that stimulate out senses pervade and actually become obstacles to contentment and any prospects for liberation.

So, this begs the question, what is contentment (Samtosha), and how can we incorporate it into our lives as an “observance”? Contentment is serenity, but not complacency; comfort, but not submission; reconciliation, not apathy; acknowledgment, but never aloofness. Contentment is a conscious decision, an ethical/moral choice, a step into the reality of the cosmos. Contentment/Samtosha is the inherent and natural state of our humanness and our Divinity and from this state our creativity and love flow. It recognizes our station and function in the universe at every moment. It is unity with the omniscient, omnipotent reality.

Observing Samtosha simply means that we remain contented in the midst of any situation we find ourselves in at any given time in our life, and if we slip into a state of discontentment then we need to practice returning to the state of Samtosha. There are certain pre-determined characteristic traits and tendencies that are hard or even impossible to change. A good example is our physical appearance; height, body makeup, facial features, skin color etc. are all things that cannot be easily changed. The problem however, is that many people are not contented with their appearance and will go to any length to look different or “better” than they really are. Efforts to change our natural appearance are actually cause for further discontentment, plus sometimes it can cause permanent or irreversible.

This isn’t just limited to physical appearance; many people are discontented with host of other personal faults and shortcomings, such as social status, financial situation, place of employment, etc. Examples of discontentment abound and with careful examination may be found in all spheres of our lives. But, it is also important to realize that being contented does not mean that we sit on our backsides and do nothing to improve our lot in life. In fact, when a person is genuinely contented, they would exhibit a natural zest and enthusiasm for life.

In the Bhagavad Gita (V.47-48) it is stated: “Your human right is for action only, never for the resulting fruit of actions. Do not consider yourself the creator of the fruits of your activities; neither allow yourself attachment to inactivity. Remaining immersed in union, perform all actions, forsaking attachment to their fruits, being indifferent to success and failure. This mental evenness is termed Yoga.”

In conclusion: By cultivating contentment (Samtosha) we promote the energies that alleviate suffering and turn ignorance into intelligence and wisdom. With practice, Samtosha will guide us toward fearless action, a deeper sense of community and a greater love for all sentient beings, thus putting all hearts at ease.

The Five Niyamas (Part 2 – Samtosha)

The next article will continue this series with: The Five Niyamas (Part 3 – Tapas)

The Five Niyamas (Part 1 – Shaucha)

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This article begins a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

Shaucha (purity)

The first of the five Niyamas is Shaucha – a Sanskrit term meaning purity. The word Shaucha is derived from the Sanskrit root word ‘shuch’ which means to cleanse or purify.

Shaucha is an important observance for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Shaucha: ”Through cleanliness and purity of body and mind (shaucha), one develops an attitude of distancing, or disinterest towards one’s own body, and becomes disinclined towards contacting the bodies of others.” (Yoga sutra 2.40 – sauchat sva-anga jugupsa paraih asamsargah). He goes on to say: ”Also through cleanliness and purity of body and mind (shaucha) comes a purification of the subtle mental essence (sattva), a pleasantness, goodness and gladness of feeling, a one-pointedness with intentness, the conquest or mastery over the senses, and a fitness, qualification, or capability for self-realization.” (Yoga sutra 2.41 – sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)

In addition to the benefits cleanliness and purity of body and mind described in the Yoga Sutra (2.40), there are other benefits:

Purification of the subtle mental essence (sattva)
Goodness, pleasantness, gladness, high-mindedness, cheerfulness
One pointedness
Mastery over the senses
Fitness, qualification, and the capacity or capability for Self-realization

The student or Yogi would do well to realize that there is a big difference between something that is clean and something that is pure. Of course, cleanliness is a big part of Shaucha, but to think in terms of only of cleansing the body as part of Shaucha is to be considered ignorant; according to the Darshanopanishad; since the Self is pure, the knowledge “I am the Self” is said to be the true Shaucha, which is represented by purity itself.

There are many other sources that differentiate between an internal and external Shaucha. According to the Shandilyopanishad, cleansing the body with earth (soap) and water is external Shaucha, whereas purification of the mind is said to be internal Shaucha, which can only be achieved by training the mind. TheVashishtaSamhita also states something similar; that mental purity is to be attained through spiritual knowledge which results in right action.

Purifying the mind involves increasing discipline and control over our incessant mental activity and perhaps the most important goal of Sauca. During the normal course of a day, most of us experience a constant, random inner dialogue, a disturbance or chattering of the mind. Whenever we find our senses being pulled in one direction or another, we have opportunity to observe how the mind follows, as well as our attention and energy. Devotion, self-study, concentration and meditation are all recommended as methods to bring this constant “chattering” under control.

On the physical level, Asana (postures) and Pranayama (breath work) are effective means to cleanse our physical bodies. In “Light on Yoga” BKS Iyengar says: “The practice of asanas tones the entire body and removes the toxins and impurities caused by over-indulgence. Pranayama cleanses and aerates the lungs, oxygenates the blood and purifies the nerves.”

Since ancient times Shaucha has also been viewed as an opportunity to consider the importance of diet and nutrition, our eating habits, and the effect food has on our bodies. According to Yoga philosophy, food is meant primarily, to nourish and sustain the body, promoting continuous spiritual development.

In conclusion: Shaucha (purity) is not only important when it comes to our physical bodies, but to our environment, especially where we live and practice yoga. It is also of significant importance when it comes to the foods we eat, the words we choose when speaking, and the cultivation of mental discipline. At its very foundation however, Sauca emphasizes the removal of obstructions to the inherent purity of our hearts. When this is attained, the inner mental dialogue is naturally quieted; because one’s whole being is unified, along with confidence and conviction. When unhesitatingly entering into a pure act, simultaneously the student has access to the source of both energy and respite. Ordinarily, these moments may come and go with uncertain regularity; however, yogic texts propose that we can promote such experiences by cultivating devotion toward and sincere appreciation for others, including a regular practice of gratitude, and the unrestricted offering of loving affection.

The Five Niyamas (Part 1 – Shaucha)

The next article will continue this series with: The Five Niyamas (Part 2 – Samtosha)