Yoga is the most practical school of Indian philosophy. The word yoga is derived from the Sanskrit root yuj, which means “Jo unite.’, The Yoga system provides a methodology for expanding one’s individual consciousness to universal Consciousness. There are various schools of Yoga—for example, Bhakti Yoga, Jnana Yoga, Karma Yoga, and Kundalin; Yoga. But here only Patarijala Yoga will be reviewed because it is the most comprehensive school of Yoga. Patanjali was the first sage to systematize the philosophy and practice of Yoga. His work is known as Patanjala Yoga Sutra. There are various commentaries on this text, Vyasa’s being the most ancient and profound.
The Yoga system is highly practical; it discusses the nature of mind, its modifications, impediments to growth, afflictions, and the method for attaining the highest goal of life—kaivalya (abso-luteness). Since this method is described in eight steps, it is also known as Astanga Yoga, the eightfold path.
According to Patanjali, Yoga is the control of the modi-fications of the mind. He realized that it is the mind that leads a person to bondage or to liberation: that most human problems are mental and that the only remedy to solve them is mental discipline. The mind is the finest of all human instruments that serves one in attaining one,s goals. The mind is also the link between con-sciousness and the physical body. For this reason, Patanjali places great emphasis on the study of the mind anti provides all the possible means to control its modifications and unfo~d its great power for higher attainment.
Samkhya philosophy, and it also assimilates the teachings of Vedanta. In Samkhya philosophy, the mind is categorized into three functions or parts (lower mind, ego, and intellect), but in Vedanta philosophy the mind is divided into four parts (lower mind, ego, intellect, and “mind-stuff’ or citta, the storehouse of memories). In
Yoga, however, the mind is studied holistically, and the term cotta is used to denote all the fluctuating and changing phenomena of the mind. According to Yoga, the mind is like a vast lake, on the surface of which arise many different kinds of waves. Deep within, the mind is always calm and tranquil, Bud one,s thought patterns stir it into activity and prevent it from realizing its own true nature. Thes
thought patterns are the waves appearing and disappearing on thsurface of the lake of the mind. Depending on the size, strength, and speed of the waves, the inner state of the lake is obscured to a greater r lesser degree. The more one is able to calm one’s thought patterns
the more the inner state of the mind is unveiled. It is not very difficultyto calm down the waves of thought patterns on the surface of the lake of mind, but it is very difficult to calm down those unrhythmic and destructive waves of thought patterns that arise from the bottom. Memories are like time bombs buried in the lake bed of mind that explode at certain times and disturb the entire ~ake.
There are two main sources for the arising waves of thoughts:
sense perceptions and memories. When the waves of a lake are stilled and the water is clear, one can look deep down and see the bottom of the lake. Likewise when one’s thought patterns are quieted, one can see one’s innermost potentials hidden deep within the mind. Because the mind is an evolute of Prakrti (see the previous chapter on Samkhya philosophy), it is composed of the elements of sattva, rajahs, and tamas. The relative proportions of these three qualities determine the different states of cotta, the mind. The turmoil caused by the interaction of the gun as is responsible for the arising thought patterns in the mind.
The mind is described in five stages, depending on the degree of its transparency: disturbed (ksipta); stupefied (mudha); restless (viksipta); one-pointed ~ekagra~; and well-controlled (niruddha).
The predominance of rajahs and tam as causes the mind to be
disturbed (ksipta). Because of the predominance of rajahs, the mind becomes hyperactive; because of the predominance of tam as, it loses its quality of discrimination. Thus it flits from one object to another without resting on any. It is constantly disturbed by external stimulibut it does not know how to discriminate what is beneficial from that which is useless. In the second stage (mudha), the mind isdominated by tamas, which is characterized by inertia, vice,ignorance, lethargy, and sleep. In this state, mind is so sluggish thatit loses its capability to think proper]y and becomes negative and dull. In the restless stage (viksipta), there is a predominance of rajahs. In this state, the mind runs from one object to another but never stays anywhere consistently. This is an advanced stage of the disturbed mind. These first three stages of mind are negative and act asimpediments in the path of growth and exploration. At this level,one experiences pain and misery and all kinds of unpleasant emotions, but the next two stages are more calm and peaceful. All the modifications are found in the earlier three stages. In the one pointedand well-controlled states there are no modifications at all. In the one-pointed state of mind (ekagra), there is a predominance of sattva, the light aspect of Prakrti. This is a tranquil state near to complete stillness in which the real nature of things is revealed. This fourth state is conducive to concentration, and the aim of the Yoga system is to develop or to maintain this state of mind for as long and as consistently as possible. In the well-controlled state of mind (niruddha), there is no disturbance at all but a pure manifestation of sattvic energy. In this state, Consciousness reflects its purity and entirety in the mirror of mind, and one becomes capable of exploring one’s true nature. Oily the last two states of mind are positive and helpful for meditation, and many yogi practices are designed to help one a~tain these states. When all the modifications cease and the state of stillness is acquired, then Purusa (Con-sciousness) sees its real nature resecting from the screen of the mind.
The yoga system categorizes the modifications of mind into five classes: valid cognition, invalid cognition, verbal cognition, sleep, and memory. All thoughts, emotions, and mental behaviors fall into one of these five categories, which are further divided into two major types: those that cause afflictions (klista) and those that do not cause afflictions (aklista). False cognition, verbal cognition. and sleep always cause amictions and are in themselves aMictions: they are harmful modifications. Valid cognition and memories (depending on their nature) are not considered to be causes of affliction and are not harmful for meditation.
The sources of valid cognition are perception, inference, and authoritative testimony, which have already been described in detail in the Samkhya chapter of this book (see page 137). False cognition is ignorance (avidya). Ignorance is mistaking the non-eternal for the eternal, the impure for the pure, misery for happiness, and the non self for the Self. It is the modification of mind that is the mother of the klesas, or afflictions. Ignorance has four offshoots: asmita, which is generally defined as l-am-ness; rag a, attachment or addiction, which is the desire to prolong or repeat pleasurable experiences; rlvesa, hatred or aversion, which is the desire to avoid unpleasurable experiences; and abhinivesa, fear of death, which is the urge ox self-preservation.
Verbal cognition is the attempt to grasp something that actually does not exist but is one’s own projection. An example of such a projection is the fantasy of marrying a gossamer-winged fairy and together flying through the empyrean to the most wondrous paradise. All such fantasies are mere vernal cognition that do not correspond to facts and only cause the mind to fluctuate. Sleep is a modification of mind in which one’s relationship with the eternal world is cut off. One might ask: If sleep is a modification of mind, Ares’t the dreaming and waking states also accepted as modifi-cations? The answer would be no; the dreaming state is occupied with verbal cognition, and the waking state is occupied mainly with valid cognition and invalid cognition. Memory, the fifth and final mental modification, is the recall of impressions stored in the mind.
The modifications of the mind are caused by nine conditions or impediments, namely sickness, incompetence, doubt, delusion, sloth, non abstention, confusion, non attainment of the desired state, and instability in an attained state. These impediments disturb the mind and produce sorrow, dejection, restlessness, and an un-rhythmic breathing pattern. Yoga provides a method for over-coming these problems and controlling the modifications of the mind. Patanjali states that the mind and its modifications can be controlled through practice (abhyasa) and detachment (vairagya).The mind is said to be like a river that now between two banks. Onebank is positive and is the basis for liberation, while the other bank is negative and is the basis for indiscrimination and infatuations with sense objcects. When the current of the river is controlled by practice and detachment, it tends to flow toward the side of liberation. Abhyasa, practice, means a particular type of effort or technique through which the mind maintains stillness. Practice does not mean engaging in mental gymnastics; it is, rather, sincere effort for maintaining ,steadiness of the mind. Perfection in practice is attained through sincerity and persistence. Methods of practice will be discussed in conjunction with the discussion of the eight limbs of Yoga. Vairagya, detachment or dispassion, does not mean to renounce the world or to withdraw oneself from one’s environment; rather it means to have no expectations from external objects. Detachment means to eliminate identification with the evolutes of nature and to understand oneself as pure Self, as a self-illuminating conscious being.
Patanjali also describes another method, called kriya yoga, to help students attain a higher state of consciousness while dealing with a restless mind. Kriya yoga, which means the yoga of purification, is a threefold discipline composed of the practice of austerity, study of the scriptures, and surrender to God. By practicing the path of kriya yoga, students learn to perform their duties skillfully and selflessly while dedicating the fruits of their actions to others. Austerity or asceticism does not mean torturing the body or suppressing thought patterns; rather it means practicing choice or control in selecting actions that will be helpful in attaining liberation. The greatest of all austerities is to perform one’s duty skillfully and selflessly for the sake of duty and in the service of others without any intention of enjoying the fruits of one,s actions oneself. Study of the scriptures helps one discover ways he can deal effectively with himself and explore all his potentials within and without. It also includes self-study and Japa (repetition of a mantra). Surrender to God is easy in concept but difficult in practice. When one can perceive all activities as part of a grand ritual that is being performed on the altar of life in the worship of the Divinity, the actual practice of surrender to God begins. There remains no place for hatred, jealousy, anger, greed. or any other negative feelings. There remains only love for all creatures, which radiates its light of bliss and knowledge in every mental and physical action.
A]l the various spiritual paths lead to the same single goal of Self-realization, but many methods are provided in order to accommodate people of varying temperaments and capacities. All the different paths—Karma Yoga, Bhakti Yoga, Jnana Yoga, Kundalini Yoga, Mantra Yoga, Hatha Yoga, and so on—are not mutually exclusive but merely emphasize different aspects and are interconnected like the spokes of a wheel. Patanjala yoga, a highly scientific path, combines many different practices in a systematic way through which one can develop voluntary control over one’s body, desires, emotions, thoughts, and the subtle impressions that lie dormant in the unconscious mind. The eight components of this system (see chart) are: restraints (yamas); observances (niyamas), posture (asana): breath control (pranayama); sense withdrawal (pratyahara); concentration (dharana); meditation (dhyana); and spiritual absorption (samadhi). Realization of the highest state of consciousness requires a one-pointed and well-controlled mind free from all worldly desires.Attachment to wordly objects is the main cause of and is the directevolute of ignorance, which produces all the modifications of themind. According to Patanjala yoga, attachment to world objects is the archenemy of the individual who wants to understand his inner self. The necessary qualities and conditions for reaching the subtler levels of consciousness include will power, discrimination, full control of the mind, conscious direction of one’s potentials toward the desired end, a firm resolution to turn away from all worldly The Eight Limbs of Patanlala Yoga
Yamas (five restraints)
nonhurting (ahimsa)
nonlying (satya)
nonstealing (asteya)
sensory control (brahmacarya)
nonpossessiveness (aparigraha)
Niyamas (five observances)
purity (sauca)
contentment (santosa)
zeal (tapas)
study (svadhyaya) zeal. study, surrender = kriya yoga surrender (Isvara pranidhana)
Asana (posture)
cultural poses
meditative poses
Pranayama (control of vital force)
prana, apana, samana, udana, vyana
Pratyahara (withdrawal of the senses)
Dharana (concentration)
Dhyana (meditation) dharana, dhyana, samadhi = samyama
Samadhi (spiritual absorption),
attachments, determination to obliterate the ego, control over all inharmonious processes, and constant awareness of the ultimate goal.
To fulfill the above conditions, Patanjala Yoga begins by prescribing an ethical code designed to calm one’s relationship with oneself and others. The first two limbs of Patanjala Yoga—the yam as and niyamas—consist of ten commitments that constitute this code. The five yamas (restraints) are nonviolence (ahimsa), truthfulness (satya), non stealing (asteya), continence (brahma-carya), and non possessiveness (aparigraha). They replace imper-fections with virtues and together make up a code of social and moral laws that regulates one’s relationships with others.
Ahimsa. Ahimsa literally means “non injury” or “non-violence.” Generally, one thinks of nonviolence as merely re-straining from the physical act of violence. but in Yoga scriptures nonviolence is to be practiced in thought, speech, and action. Actually, the real practice of nonviolence necessitates expressing a spontaneous flow of all-encompassing love. Thus, the core teaching of nonviolence reveals the light of Unity in all creation and teaches one how to expand his personality.
Satya. Satya, truthfulness, is the most important goal of morality and social law. According to Patanjala Yoga, one should be truthful to oneself and to others in thought, speech, and action. The field of truthfulness is very vast; it encompasses individual, family, social, national, and ultimately universal life. The Yoga student is taught to speak what he thinks and to do what he says.
Sometimes one lies without awareness or sometimes just for fun orfor the sake of creating gossip. These simple lies are like seeds that create habits that will one day become one’s nature. Thus one cannot even trust in himself because of his untruthful nature. Theday a person becomes totally truthful, his whole life becomes
successful and whatever he says or thinks comes true. He gains inner strength through which he casts away the insecurity in his life.
Asteya. Asteya, non stealing. provides a great opportunity for the practice of non attachment and nonpossessiveness. Actually, non stealing is a negative explanation of contentment, because when one is self-satisfied he is not tempted to desire others’things. Such a person considers whatever he has as sufficient. and he does not allow himself to disturb social peace and harmony in order to attain desired objects by illegitimate means. The Yoga system advises that non stealing be practiced mentally, verbally, and physically. An honest author writes original thoughts, and if some material is borrowed from others, the author honestly and respectfully gives references. That is an example of non stealing at the thought level. In the same way, non stealing practiced at every level of the personality helps maintain purity of life, and purity of life allows one to shine and grow in all dimensions.
Brahmacarya. Brahmacarya literally means “to walk in
Brahman.” One who dwells in Brahman consciousness is called a Brahmacari. The word brahmacarya is commonly translated as “sexual abstinence,” but celibacy is only a partial explanation of this word. Sexual continence in itself is not the goal; the goal is to control the senses in order to achieve deeper levels of inner awareness. Patanjala Yoga takes brahmacarya in a wider sense to mean selectively performing only those activities that are helpful in achieving the highest goal of life. Such a state of consciousness is possible only if the mind is free from all sensuous desires, including the sexual urge, which is the most powerful and which can be most destructive if not directed and channeled properly. Sensual activity in excess also leads to the dissipation of vital energy that could be utilized for the attainment of higher consciousness. For achieving this goal, the Yoga system advises one to organize all his sensuous forces and to utilize them in a proper and beneficial way. It teaches control of sensuous cravings in order to attain that inner peace and happiness that is greater than all transient sensuous pleasures. Uncontrolled senses dissipate the mind, and a dissipated mind loses its capacity to concentrate in one direction or on one object. A person with a dissipated mind fails to think properly, to speak properly, or to act properly. For higher attainment, one therefore has to withdraw his energies from the petty charms and temptations of sensory objects and convert the flow of the life force toward higher consciousness.Aparigraha. Aparigraha, non possessiveness, is generally misunderstood to mean denying oneself all material possessions, but the word actually indicates an inward attitude rather than an outward behavior. The feeling of possessiveness is an expression of
dissatisfaction, insecurity, attachment, and greed. One who strives his whole life to gain more and more worldly objects is never satisfied because that desire can never be quenched. One who is constantly greedy for more forgets that it is impossible to eat more than the stomach can holds to sleep on more ground than the body covers, or to wear more clothes than the body requires. Whatever one possesses that exceeds the essential requirements becomes a burden, and instead of enjoying it one suffers in watching and taking care of it. A person who desires more than that which is required is like a thief who covets that which belongs to others. Non possessiveness does not mean that one should Noll plan for the future or that one should give away all one’s money; it simply means that one should not be attached to what he has. An attitude of possessiveness excludes one from all that one does not have, but the practice of non possessiveness expands one’s personality, and one acquires more than he has mentally renounced.
The five niyamas regulate one’s habits and organize the personality. They consist of purity (sauca), contentment (santosa). austerity (tapas), self-study (svadhyaya), and surrender to the Ultimate Reality ( Isvara pranidhana). These observances allow a person to be strong physically, mentally, and spiritually.
Sauca. In the context of Yoga science, sauca refers to both physical and mental purity. Physical purity protects the body from diseases. and mental purity presents mental energy from being dissipated. Physical purity can be achieved easily, but one has to pay close attention to purity of mind, which depends on positive thinking, mindfulness, and discrimination. The Yoga system places great emphasis on developing purity of the mind because concen-tration and inward exploration are impossible without it and because psychosomatic disease and emotional disturbance result from its absence.
Santosa. Santosa, contentment, is a mental state in which even a beggar can live like a king. It is one’s own desires that make one a mental beggar and keep one from being tranquil within. Contentment does not mean one should be passive or inactive, for practice of contentment must be coordinated with selfless action.
Tapas. Tapas, austerity, does not mean the mortification of the flesh; it means the generation of heat. Heat is a symbol of strength, purity, knowledge, and light, and those actions that generate heat, strengthen will power, and en!tighten the heart are known as tap as. The Bhagavad Gita clearly states that Yoga is not for one who indulges the flesh nor for one who tortures it. In practicing tap as, one is advised to inspire oneself with spiritual warmth, to burn with real for enlightenment. All those activities that increase spiritual fervor constitute tapas. A simple life free from sensuous indulgences, a regulated diet, and the performance of all one’s actions in the service of humanity are a part of the practice of asceticism. Tapas is the foundation of physical strength, mental growth, and blazing spiritual fervor.
Svadhyaya. Svadyaya includes studying the scriptures, listening to saints and sages, and observing the lessons from one’s own experiences. This niyama warns a student not to doubt too much and not to trust too much but rather to be very selective in studying the scriptures and listening to sages and scholars. One should select only the gems of the teachings from available sources and then assimilate them into his own philosophy of life. Without utilizing the quality of selectiveness, one may confuse himself with a variety of teachings from various scriptures and saints and thus create mental conflict. The skillful study of reliable scriptures enhances one’s understanding and gradually leads to a broader unfoldment of his potentials.
Ultimate Reality, is the highest method for protecting oneself fromthe archenemies of attachment, false identification, and the idea of doer ship. Surrender is possible, however, only with infinite faith and dedication. Ego is the greatest barrier resisting such complete surrender, but when one begins to feel and realize the ever flowing know]edge and peace from the Ultimate Reality, he starts to surrender his ego and eventually become free from all passions. The moment one realizes why the air provides oxygen to all, why the rain moistens the earth, and why the sun gives light and heats then he feels the ever flowing love and compassion of the Supreme Being. At that moment one casts away his egoism, surrenders himself to the Ultimate Reality, discharges his duties selflessly, and enjoys worldly as well as eternal life.
The yamas and niyamas are simple in theory but difficult in application. The initial steps may be very hard, but a burning desire for growth a’rid a constant awareness of one’s capacity helps one to practice them in daily life. One should try to observe them to their fullest extent, but if he fails somewhere in doing so, he should not feel guilty. Even a small degree of success can reduce the intensity of his mental and emotional turmoil. The Yoga system does not suggest forcing oneself to master these restraints and observances but encourages one to be gentle in practicing them as sincerely as he can. The restraints and observances help modify and calm one’a lifestyle, prevent the mind from being distracted, and help the body to regain its physical strength. They are in themselves sufficient means for revealing all of one’s potential and leading him to the highest goal of life, but they are difficult to practice in and of themselves. For this reason the Yoga system places importance on them while advising the practice of other practical yogi disciplines as well.
Asanas, physical postures, ensure physical health and mental harmony. They are used in conjunction with the yamas and niyamas and the other limbs of Patanjala yoga, for without the other elements of the system, mere physical exercise cannot provide the desired benefits. Nowadays, because many students do not under-stand the importance of coordinating the yam as and niyamas with the asanas, the yogi postures have large]y degenerated into a system of physical culture Yoga, however, emphasizes asanas not only as a means of improving physical beauty but as an important pre-requisite for the attainment of higher spiritual goals. The aim of Yoga is to attain the highest state of samadhi. That is why it places the greatest importance on the meditative postures, which enable one to sit comfortably and steadily for a long time with the head, neck, and trunk properly aligned. The postures are broadly divided into two major categories: postures for physical well-being and postures for meditation. The commentators on Patanjali’s sutras mention only a few postures that are helpful in meditation, but later Yoga scriptures describe a complete science of postures for physical and mental well-being. There are eighty-four classical postures, but only four of these are suggested for the practice of meditation. These are sukhasana (the easy poses, svastikasana (the auspicious pose), padmasana (the lotus pose), and siddhasana (the accomplished pose). In all meditative postures, the emphasis is on keeping the head, neck, and trunk straight. The spine being thus aligned provides steadiness and comfort in the posture and minimizes the consumption of oxygen and the production of carbon dioxide. The meditative postures coordinate the activity of the circulatory, respiratory, endocrine,and nervous systems. Thus the body becomes still and calm, which is helpful in keeping the mind tranquil and harmonious. The physical postures are designed to enhance physical well-being, suppleness, and control. They activate specific muscles, organs, glands, and nerves, and p provide specific therapeutic effects. In the Yoga system, complete physical harmony is considered to be an essential prerequisite for achieving one-pointedness of mind. Thus, asanas are preparatory training for the higher runts of Yoga.
After practicing physical exercises, the student becomes aware of a deeper level of personality—prank, the life force— functioning in the body. The word prana is derived from the Sanskrit root aria and the prefix pra. Ana means “to animate or vibrate,” and pra means ‘first unit.” Thus the word prank means “the first unit of energy.” Whatever animates or moves is an expression of prank—the life force. All the forces in the world, including individual beings. are different manifestations or ex-pressions of this life force.
This vital force animates all the energies involved in the physical and mental processes, and thus it is prank that sustains and activates the body and mind. Prank is the basic principle underlying all biophysical functions. Later writings of Yoga explain a highly advanced science of prank, which yogis claim establishes the link between body and mind and vitalizes both. Because the breath is the grossest manifestation of this vital function, the science of prank is also called the science of breath. Continuous regulation of the breath strengthens the nervous system and harmonizes all mental activities.
Yoga texts say that prank is the creator of all substances and
the basis of all functions. The Brhadaranyaka Upanlsad says that
the thread of prank (vayu) runs through and holds together the
whole universe. This thread is the cause of the creation, sustenance,
and destruction of all substances in the world. The same life force on
which humankind depends is also the cause of the animal and vegetable kingdoms. As long as prank is in a normal condition, the cells and tissues remain healthy and perform their functions properly, but the moment its vitality starts decreasing, the cells begin o decay. The intrinsic nature of prank is to be active and to move. and this is the very quality that distinguishes the organic world from the inorganic. Life begets life from the life force prank; it is because of this life force that cells live and multiply~, transmitting the same vitality to new cells and tissues. Food water, temperature, andoxygen are the serving, preserving, and maintaining conditions of the life force in cells and tissues. Though bodily organs are working under various known and unknown principles—such as the physical, chemical, panic, mental, and so on—the supreme force of life is the undefinable y~et undeniable vital activity on which all other principles and laws are dependent. Because prank establishes a link between human beings and the surrounding atmosphere, it is also the link between individual and cosmic beings. The breath is the thread through which prank travels from the cosmos to the individual and from the individual to the cosmos.
Depending on its function in different organs, prank is divided into ten types. The ten pranks are prana, upana, samana, udana vyana, naga, kurma, krkala, devadatta, and dhananjaya. Of these ten, the first five are the most important.
Prana. Prana here is used to designate a specific type of prana, the vital force of inspiration. In this context the word prana (pra + ana) means “that which draws in or takes in.” The life force that receives the fresh cosmic vitality from the atmosphere activating the diaphragm, lungs, and nostrils, is called prana. The head, mouth, nostrils, chest (heart and lungs), navel, and big toes are said to be the main centers of prank. This important vital force resides in the brain and governs the functions of the senses and the process of thinking. Certain physical activities—such as the ability of the cerebrum to receive the sensations of smell, sound, taste, touch, and vision, the function of the cranial nerves, and the power that governs all mental activities—are the functions of prana. Primitive instincts, emotions, intelligence, self-control, memory, concentration, and the power of judgment or discrimination are manifestations of prana. As long as prana is in its normal state, all the organs function properly. Bodily toxins, intoxicants, mal-nutrition, the aging process, frustration, fatigue, restlessness, and physical and mental shocks disturb the vital force. When the vitality of the mind starts to decay due to such conditions, then higher abilities such as intelligence, memory, concentration, discrimina-tion, and patience start to diminish, and the lower instincts or emotions become predominant.
In the cosmos and in the body there is a continuous flow of solar and lunar energy, also referred to in Yoga texts as positive and negative energy, as pitta and kappa, bile and phlegm, fire and water, light and darkness, male and female, and so on. When prank is predominated by solar energy, it is active and the right nostril is open. But when lunar energy predominates, it is passive and the left nostril is open. The flow of prank through the right or the left nostril provides specific conditions and changes in mood and behavior.
Apana. Apana is the excretory vital force. Expulsive movements occurring in the bowels, bladder, uterus, seminal vessels, and pores during defecation, urination, menstruation, procreation, perspiration, and all other kinds of excretions are due to the function ofapana. The penis, anus, thighs, scrotum, ribs, root of the navel, and the abdomen are said to be the abode of apana. When the excretory vital force, which functions through the thoracic and abdominal muscles, is disturbed, then symptoms such as sneezing, asthma, croup, ox hiccups are observed.
Samana. Samana is the digestive and assimilating force that makes food suitable for absorption and then assimilates it. This vital force is seen in the entire body, not just in the digestive system. Because of samana’s presence in the skin, vitamin D can be absorbed from the ultraviolet rays of the sun. The region between the heart and the navel center is predominantly involved in the absorption and digestion of food, and this part of the body is therefore considered to be the main center of this vital force. This it Al force is responsible for growth and nourishment. Ab-normalities of cue assimilating vital force result in nervous diarrhea, dyspepsia (impaired digestion), intestinal colic, spasmodic or nervous retention of urine, constipation, and the like.
Udana. Udana means “energy that uplifts.’ It is the force that causes contraction in the thoracic muscles, thereby pushing air out through the vocal cords. it is, therefore, the main cause of the production of sound. All physical activities that require effort and strength depend on this vital force. It is said to be situated in the larynx, the upper part of the pelvis, all the joints, and the feet and hands.
Vyana. Vyana is the contractile vital force. All rhythmic or nonrhythmic contractions take place because of this vital force. It pervades the whole body and governs the process of relaxing and contracting the voluntary and involuntary muscles. This force also governs movements of the ligaments and sends sensory and motor impulses through the nervous tissues. It is involved in the opening and closing of the eyes as well as the opening and closing of the glottis The ears, eyes, neck, ankles, nose, and throat are said to be the main centers of this vital force in the body. Fibrosis, sclerosis, atrophy, and pain in muscular and nervous tissues are the result of abnormalities in the contractile vital force.
Food and breath are the main vehicles through which prank enters the body. Food contains a grosser quality of prank than does the breath; one can live for a few days without food, but without breath one cannot function normally for even a minute. This is the reason that the Yoga system places so much importance on the science of breath. The regulation of the movement of the lungs is the most effective process for cleansing and vitalizing the human system. It purifies and strengthens the nervous system, which coordinates all the other systems in the body. Yogis have developed a most intricate and deep science related to the nervous and circulatory systems, but this science goes beyond the mere study of nerves, veins, and arteries. The science of breath is related to subtle energy channels called nadis. According to yogis, the body is essential I a field of energy, but only a very small part of that energy IS utilized, and so a great part of it remains dormant. With the help of pranayama (the science of prana, however, a student of Yoga can unveil that energy field, expand it, and channel it to explore higher states of consciousness. Yogi texts say, “One who knows prank knows the Veda’s highest knowledge,” and one of the Upanisads proclaims that prana is Brahman. The science of prank and the science of breath are thus of central importance in the Yoga system. According to Patanjali, pranayama means to refine and regulate the flow of inhalation and exhalation. When one can breathe deeply and noiselessly without jerks or pauses, one can allow one’s prank to expand and to be awakened for higher attainments. Patanjali does not advise the practice of pranayama until one has achier en a still and comfortable posture. Postures that remove physical tension and provide stillness are therefore the prerequisites to pranayama. Patanjali lists four kinds of pranayama: external (bahya vrtti), in which the flow of prank is controlled during the exhalation; internal (abhyantara vrtti), in which the flow of prana is controlled during inhalation; and intermediate (bahya-bhy antara-visayaksepi) in which the other two pranayamas are refined, and the fourth (caturtha), in which pranayama is transcended. The first three pranayamas must be regulated within space and time, but
The fourth pranayama is highly advanced and transcends these limitations. Whir: the external and internal pranayamas become very subtle, then, because of intense concentration in a perfect, relayed state, one loses awareness of time and space, and thus the fourth pranayama happens automatically. In this pranayama, the breath becomes so fine and subtle that an ordinary breathing movement cannot be observed. Without practical instruction from a competent teacher, it is now possible to understand and apply this method of pranayama successfully~. The practice of pranayama prepares fertile ground for concentration. The first four stages of Yoga discussed thus far—that is, yama, niyama, asana, and prana-yama—are sometimes collectively known as Hatha Yoga.
The fifth limb of Yoga is pratyahara, the withdrawal or control of the senses. In outward activities the mind contacts external objects through the five senses of sight, hearing touch, taste, and smell. The interaction of the senses with their objects is like the blowing wind that disturbs the surface of the lake of mind and causes waves to arise. Withdrawal of the senses is a technique through which a student acquires the ability to voluntarily draw his attention inward and keep his mind from distractions.
Patanjali defines pratyahara as the withdrawal of the senses
from their objects and their establishment in the mind. The senses
are constant]y wandering from one object to another, and the mind
also wanders with them, although the mind is more subtle than
the senses. The senses are the vehicles of the mind as it travels on
its journey, but the mind is master of the senses because without it, the senses could not contact or experience any objects. Wherever there is contact of the senses with their objects, the mind is necessarily involved, so withdrawal of the senses actually means withdrawal of the mind. Vyasa, the Yoga Sutras’ commentator, therefore says that when the senses are disconnected from their objects, they dwell in or dissolve into the mind. Once the modifications of the mind are controlled, it is not necessary to make any extra effort to control the senses. When the queen bee (mind) flies, all the bees (senses) fly, and when she sits, all the bees sit around her. Relaxation is actually the practice of pratyahara. When one wants to relax a limb of his body, he simply disconnects the communication of the mind and the senses to that particular limb. This is called releasing tension, and when one has mastered voluntary relaxation in this way, he attains perfect control over the senses and mind and enters a state of concentration. The process of withdrawing the senses and the mind is actually the process of recollecting the scattered forces of the senses and mind. When these forces are no longer dissipated, concentration naturally takes place.
Having withdrawn the senses Ann the mind from external objects, the mind must then carry a single thought pattern in a desired direction. Concentration, the sixth limb of Yoga, is a process through which one withdraws the mind from all directions and focuses its powers for further journey inward. To facilitate this process, one selects a suitable object for concentration. such as a mantra, a form, or a center in the body, to name a few. In a relaxed state, past impressions accumulated in the mind rise to the surface, disturbing the mind’s ability to stay on one thought pattern. In daily life, one unconsciously and involuntarily concentrates in many ways. In extreme happiness or sorrow, for example, the mind becomes concentrated on one single thought pattern. But such external concentration is motivated by emotion, instinct, or im-pulse and is therefore not considered to be yogi concentration. According to Patarjali, concentration is an internal process that takes place in the mind and is volition ally directed by the will.
There are five factors that are helpful in bringing the mind to a stave of concentration. One cannot focus the mind unless one has interest in the object on which one wants to concentrate, so developing interest is the first step. With interest, attention can then be developed. Voluntary focusing based on interest and directed by will power and strengthened by determination results in paying full attention to an object. Practice is the next requisite. Regulars repetition of definite techniques and processes that help the mind to flow spontaneously without a break helps form the habit of concentration. For example, setting a specific practice time, creating a favorable environment, keeping a proper diet, regulating sleep and sex, and selecting a definite method make it easier to concentrate the mind. Next, using the same straight, steady, and comfortable seated posture every time one practices and using a smooth, deep, and regular diaphragmatic breathing pattern help one keep the mind and body calm, yet alert. Finally, a calm mind is necessary because an emotionally disturbed mind cannot concentrate. An attitude of detachment from external objects and of witnessing one’s own physical and mental activity calms the mind and develops emotional maturity. When the student practices concentration, he is advised not to exert undue effort because effort leads to tension, and tension dissipates or disturbs the nervous system and senses as well as the mind.
There are various kinds of concentration: gross and subtle, outer and inner, subjective and objective, and so on. According to Vyasa’s commentary on the Yoga Sutras, one can concentrate internally on some point within the body, such as the cardiac center, the base of the bridge between the nostrils, or the tip of the tongue; or one can concentrate externally on any selected object. If the object of concentration is pleasant, beautiful, and interesting, then it is easy for the mind to focus on it for a long time. Using a mantra or the breath for the object of concentration is considered to be the best method for learning to focus the mind one-pointedly in preparation for attaining a meditative state.
Concentration is the gateway through which one enters into meditation and attains samadhi. In the words of Swami Rama:
Without concentration the energy of the mind is dissipated in vague thoughts, worries, and fantasies. A disciplined man expresses himself more clearly through concentration; a man of ordinary intellect with highly de-veloped concentration is more creative than the highly intellectual man of poor concentration. Through concentra-tion a direct link with the cosmic mind is established so that the mind can attend to several things simultaneously. Concentra-tion is no substitute for labor or action, but it does assist the indi~idual in gaining unique experiences and truths hidden in the deeper recesses of the mind.
Patanjali gave elaborate treatment to the science of concentration, for he realized its utility in calming an agitated mint. Modern scientists now concur with this view and are convinced that only through concentration can one gather together scattered forces and emotions and resolve conflicts. With steady practice the nervous system and the mind are relaxed, and the mind then becomes steady, one-pointed, and free from the shackles of desire. The aspirant is thus led, through concentration, to the super conscious state where he experiences the bliss divine.*
The seventh step in the practice of Yoga is meditation. Meditation is an advanced state of concentration in which one single object of concentration flows without interruption. In this state, the mind becomes fully one-pointed, and this one-pointedness starts expanding into a super conscious state. Ultimately there comes a state of samadhi—complete spiritual absorption. This is a spontane-ous expression of the unbroken flow of Supreme Consciousness.
The process of withdrawal of the senses, concentration, and meditation can be compared to a river that originates when many small streams gather and merge into one large flow of water. The river then flows through hills and valleys without being stopped by bushes and rocks, and it then finds the plains, where it flows smoothly and harmoniously, passing through forests and villages until it reaches its final destination and merges with the sea. So it is with the process of meditation. At the initial stage, the senses and mind are withdrawn and made one-pointed. Then that one-pointed mind flows constantly toward one object without being distracted by petty emotions, thoughts, memories, and anxieties. Then it enters into the smooth, uninterrupted flow of the meditative state in which , siddhis (supernatural powers) are experienced. These are analogous to the villages through which the river flows undistractedly. At last the mind ultimately enters samadhi and merges with the ocean of Supreme Consciousness.
The word samadhi is closely related to the word samahitam,which means “the state in which all questions are answered,” or “thestate in which one is established in one’s true nature.” Out of curiosity regarding the basic questions that the mind wants to solve, the mind flits from one thought to another and becomes restless. But the moment the mind resolves its curiosity, it has no reason to wander here and there, and thus it naturally establishes itself in its true nature. Then the mind is in a state beyond the concept of language in which it is accustomed to think or produce modifications. Samadhi is a state beyond thinking and feeling in which individual consciousness expands and becomes one with the Supreme Consciousness. In the state of samadhi, the individual soul merges into the Supreme Soul, casts away all limitations and causations, and enjoys eternal bliss and happiness. It is not a state of the dissolution oil individuality but rather of the expansion of individuality. When individual consciousness expands to its fullest capacity, that is called samadhi.
In different Yoga traditions this state is called soundless sound, the state of silence, or the highest state of peace and happiness. There are two staves of samadhi: sabija and nibija. Sabija samadhi means samadhi”with seeds’ In this state, the sense of individuality is retained and the seeds of desire and attachment still remain in latent form. Here the yogi realizes the Truth while a sense of “I” as different from that realized Truth is maintained. In the state of nirblja or seedless samadhi, however, the individual consciousness is completely united with the Supreme Conscious-ness. Here the yogi expands the sense of “I” and becomes one with the realized Truth within. This state of samadhi should not be confused with the state of dreamless sleep or death. In dreamless sleep there is a predominance of inertia (tamas), but samadhi is a state beyond the concept of all three gun as. In the words of Swami Rama:
There may seem to be some resemblance between withdrawal from the external world in deep sleep and the highest state of nirvikalpa samadhi. but there is a vast difference between them. One is an unconscious state while the other is the height of consciousness. Suppose two people go Jo see a king. One goes and sleeps before the king while the other remains awake and enjoys the king’s presence. The one who remains awake is like one in the blissful state of samadhi, while the other, being asleep, remains in the darkness of ignorance. In deep sleepy although very near to reality, one is not aware of reality.
Brahman, and in the waking state he remains as if asleep to worldly attachments. In this divine union of lover and beloved, the subject and the object are dissolved in an ocean of supreme love. It is difficult to express the joy of this super conscious state. Personal experience is the only way to realize that eternal joy.*
Patanjali uses the term samyama to describe the combined state of concentration, meditation, and samadhi. According to Patahjali, one can achieve whatever one wants to through the practice of samyama because it expands human potentials and allows one to explore higher and higher states of consciousness. Through the practice of samyama it is said that one can develop supernatural powers or perfections, called siddhis, which are described in the third chapter of the Yoga Sutras. Because the body is a miniature presentation of the cosmos, whatever exists in the cosmos is present in the body. Microcosm and macrocosm being one, an individual can thus have access to the powers of the universe. The practice of sarnyama upon any object brings perfection regarding that object. By practicing samyama on latent mental impressions (samskara), for example, one can realize their content and achieve knowledge of previous births. By the practice of samyama on the navel center, one can understand one’s entire physiology. By the practice of samyama on the throat center. One can eliminate hunger and thirst. By the practice of samyama on the distinction between Purusa and Prakrti, one can attain knowledge of Purusa the Supreme Consciousness. Many other kinds of supernatural powers, such as super powers of sight, sound, smell, touch, taste, and the powers of minuteness, lightness, greatness, and lordship arc a ho mentioned.
One who attains these partial perfections still has to go beyond their charms and temptations to establish himself in the state of perfect bliss and happiness beyond these siddhis. Constant awareness and the grace of the guru and God, who are one and the same in Yoga, help one to cross these stages. ‘As Swami Rama says:
The transition from the one-pointedness of the con-scious mind to expansion into the super conscious is possible, however, only through the grace of the guru, and without such grace the aspirant who, through concentration, stills the conscious mind, becomes aware only of the murky depths of the unconscious. This is a maze of diverse impressions, and one can lose himself in it so that he cannot transcend the unconscious to attain the super conscious state. Occult sciences, black ma~ic, and so on, are based on this experience of the dark shadows of the unconscious—a state which represents a fall from the conscious to the unconscious rather than an ascent from the conscious into the purity of the super conscious.
Patanjali accepts the existence of God. According to him God is a perfect supreme being who is eternal, all-pervading, omnipotent, omniscient, and omnipresent. God is a particular Purusa who is unaffected by the aMictions of ignorance, egoism, desire. aversion, and fear of death. He is also free from all karma actions), from the results of action, and from all latent impressions. This conception of God can give hope to human beings, for when one overcomes all aMictions (ignorance, egoism, attachment, aversion, fear of death) and does not allow himself to identify with his karrnlas or to reap their consequences, and when one becomes free from all samskaras, then he becomes a liberated soul and merges into God-consciousness.
Patanjali views the individual in essence as God, but because of the limitations produced by afflictions and karma, one separates oneself from God-consciousness and becomes a victim of the material world. There is only one God. It is ignorance that creates duality from the one single reality called God. When ignorance is dissolved into the light of knowledge. All dualities are dissolved and full union is achieved. When one overcomes ignorance, duality dissolves and he merges with the perfect single Being. That perfect single Being always remains perfect and one. There is no change in the ocean no matter how many rivers flow into it, and un-changeability is the basic condition of perfection.