Patanjali Yog Darshan
or
Patanjali's Yog Sutras
New article! Wisdom from a distant past: Uniting intellect with emotions
The Philosophy of Patanjali, an overview
Samaadhi Paad, chapter 1, verse 12
On Vairaagya (non-attachment), according to Patanjali
1.
The Philosophy of Patanjali:
an overview
The philosophy of Patanjali Yog Darshan represents an irreproachable thought for the ones who are on the path of transformation, of emancipation. Patanjali expresses himself with pragmatic surety though he is describing an abstract reality; that of human consciousness and its potential. The direct experience that he had is obvious, he understands the aspirant and directs him with compassion. Patanjali leads us beyond duality, gradually. In 196 verses, he describes the universe as being an inseparable reality that he calls Kaivalya; he recognises simultaneously the initial incapability of the human consciousness to perceive this truth, as it is buried in a cloud of ignorance. Thus each verse carries an equal importance, leading the intellect towards it’s source, towards the calm and lucidity of the pure Consciousness as One and All-permeating.
Each individual follows his own ambition; nonetheless Patanjali asserts that the actual basic desire of everyone is identical: we all wish to live with satisfaction. This is why this manual remains of a contemporary interest, since the humanity has been seeking satisfaction from times immemorial and that it will cease its quest only once it will obtain it. Many respectable philosophical and religious movements carried an analogous objective. Inspired by Vedant, the philosophy of Unity, great movements were developed with a similar objective in mind: satisfaction.
The sages have always spoken unanimously that satisfaction will only truly arise when the entire universe will be perceived as being One and only One big universal family. Patanjali was inspired by the most ancient Darshan, the Vedant philosophy, just as were the other Darshans (Patanjali and Vedant are part of the 7 main Eastern philosophical systems or Darshans) Vedant signifies in Sanskrit: Ved, knowledge, and ant, the ultimate, the end, the apogee. Darshan signifies a vision, a philosophy. Consequently Patanjali is supporting this principle of unity, as his objective is Kaivalya, the vision of the One who alone is, as the universal life, unique and omnipresent. To reach this realization—which has to be based on a direct experience, or Samaadhi— it is essential to be on a path which will transform our human consciousness from being confused to being concentrated; toward the well-being and freedom of our own true nature. It is a certainty that meditation leads to the realization that a concentrated mind is manifestly happy, satisfied.
Patanjali describes the nature of experience. It is through the very attention, whose unprecedented power never ceases to amaze us, that the individual turns onto himself; consequently, he reaches an identical realization, as truth is unique. Even though the paths used may vary, the results lead to the pure Consciousness, to the Subject-knower, to the very source of our existence and of our consciousness. This source represents our ultimate objective, because in it resides clarity, stability, and happiness. Naturally, the human consciousness will become free from the many precepts that it carries when it will return back to the source, the inner quietude. The second verse of the first chapter: Yogash Chitt Vritti Nirodhaha explains it all. When mental activity becomes quiet, the state of Yog, or Unity, is attained. A regular meditation practice as well as the study of wonderful texts such as Patanjali’s treatise, will lead towards this vision, towards this sense of unity.
Patanjali explains brilliantly that it is essential to take a step back from our emotions, from our individual mental universe, that we must detach ourselves from our egotistic obsessions so as to reach mental clarity. Ritambhara Pragya is this capacity to make a distinction in between mind and its experiences and the Pure Consciousness. From the ability to discriminate in between mental perceptions, the ephemeral universe of emotions and conceptions, and the stable Consciousness, immutable and eternally calm, comes the ultimate realization.
When the individual de-identifies with his own thoughts, when he turns his attention towards their source, he realizes a state named Vritti Nirodh, the inner calm, a state of concentration absolute. He is thus detached from his own mind, and can unite with life in its purest aspect. From this level of consciousness he perceives only unity, he realizes the unity within the diversity. This truth is unavoidable, unique, and eternal.
An unquenchable interest absorbs me in this text, for now over 20 years. A prolonged stay in India allowed me to study this text directly from the Sanskrit, and to consult many erudites on the subject. I also wish to especially thank my friend Soorya, with whom I share a great interest for the truth, as well as for the thoughts of Patanjali. We met regularly for over 10 years to reach a standard that we consider adequate on the levels of the melody of the singing and pronunciation of the verses, as well as of the interpretation of the Sanskrit text.
Lynne Cardinal
Ottawa, November 2000
2. SAMAADHI PAAD, CHAPTER 1, VERSE 12
1.12 Abhyaas vairaagyaabhyaam tan nirodhaha
"Nirodh, the suspension of mental perceptions, is reached by abhyaas, the constant practice of meditation, and by vairaagya, desirelessness."
Patanjali, the ancient author of the Yog Sutras, addresses all human beings of all times through philosophical and concise verses or sutras. Indeed, we still have, even in the 21st century, this same desire for Knowledge and Truth, this innate sense of our true, free and eternal nature. Patanjali was inspired by the ancient Vedantic scriptures one of the oldest known systems of thought, which originates from the Veda philosophy. Vedant philosophy affirms that existence is one and that we all are primarily inter-dependent, linked, as One. The etymological root of the word “Vedant” in Sanskrit, is “Ved” or “ knowledge” and “Ant”, “the ultimate objective”. Thus Vedant aims at the ultimate knowledge of oneself, of the world, of mind, of all that exists. However, Patanjali adds to those marvellous thoughts an essential pragmatic angle, that of the transformation of the dualistic consciousness or ego consciousness into Pure Consciousness.
Surely, the most significant aspect of the Yog Sutras is the transformation of the human consciousness into a unified consciousness, a consciousness free from the illusions, which serve to obstruct knowledge of our true Being. However, some contemporary authors and lecturers are seemingly making sustained and continued efforts to promote their own philosophy that is not in alignment with that of Patanjali. Their objective is to be relieved from the idea of an actual practice, as well as the sense of the objective of this practice. In it they perceive a heavy and cumbersome duality. They seem to wish for a clear unobstructed way of perceiving reality with no work or effort necessary.
They say that only a relaxed view, a maturity of perception, leads to the release of all human obstacles. However can this maturity exist without practice, without effort, without the gradual transformation of our whole being? The ancient alchemists used the metaphor of the transformation of metal into gold. In the same way, the thought of Patanjali is based on Tapasia, that is to say on efforts that deeply transform us on the physical, emotional, mental and spiritual levels. My personal life experience proved to me that we carry conscious and subconscious memories and that only a well founded practice, having a clearly established objective, can raise the veil of our illusions. That would lead to the birth of this authentic view on life, releasing us from the complexities of human nature. Patience, linked with a regular practice, transforms our bodies and our spirits. It seems to me that it is impossible to reach a true vision without effort, because the veil of mind remains present, even if, sometimes, it seems neither tangible, nor obvious.
I have met several self-proclaimed contemporary "gurus" and "masters" who affirmed without hesitation that they naturally incarnated or evolved a supreme vision, higher than everyone else’s. However, I saw no evidence of this vision in those who expressed having reached such perfection: all ended up exposing their human limitations, sometimes with traumatic results! It only takes a good look behind their delusional facades, to discover their exploitation of those who blindly follow them. Yet the integrity inspired by texts like those of Patanjali does not create an obstacle to our evolution; on the contrary one finds in it sincerity, and inner strength. Patanjali often refers to the importance of “vairaagya”, or “desirelessness”, as an essential means to purify the mind. In our present society, it is generally encouraged to try to fulfil our desires, by all possible means. Yet if we take a closer look at the origin of fulfilment, we see that it does not reside on the level of trying to satisfy all of our desires. On the contrary, detachment, desirelessness and awareness are seen as the only guaranteed source of contentment.
More than 30 years of practice confirm this fact for me: the great evolution of life and its movement will never cease. The purification of our human consciousness awakens an infinite potential. In this evolutionary movement a great satisfaction and a great happiness reside. To join the philosophical and esoteric principles, a practice must take place, founded on egolessness, perseverance and a true desire for increasing awareness. A sense of compassion will then be awakened, towards oneself and others, a capacity for unconditional love will permeate our lives.
In this light, the voyage of our existence remains attractive, each stage containing a rich and inspiring lesson. This path remains unique for all of us, according to our memories and the lessons we still need. However, the essential techniques do not change, and they will never change because they are applicable to all, transforming us at a fundamental level. Our present society has a great need for directions and information on the nature of the human consciousness and its potential. Indeed, one finds in the spiritual practice a great sense of purpose, because one perceives the fabulous transformations that result from it. Thus, arises the marvellous feeling that we are evolving, improving our life from within, in a gradual and naturally satisfying way.
Lynne Cardinal
3.
On Vairaagya (non-attachment)
According to Patanjali
One must observe that joy and grief are both transitory. All things are caught in a flux; they are all just momentary. Therefore, the feeling of non-attachment should be meditated upon. Vairaagya does not involve giving up relations nor employment, nor taking refuge in forests or monastery. It involves only the awareness of the world as ever changing and, as a consequence of this awareness, realising that our Self resides beyond the feelings, "I" and "Mine".
Four levels of Vairaagya:
1. Becoming aware of the mind, that it is malleable,
and that it carries concepts, memories (good and bad, and their side effects).
The practise of meditation begins here. In meditation we learn how to
go beyond our mind and emotions, by taking a step back and just watching
it. Using the mantra-meditation helps to focus the mind and to concentrate
it. Even if at times the mind seems to wonder often, at least there is
a sense of being above it, of detaching ourselves from it. With practise,
the usage of mantras leads to Self-awareness. It also teaches us how to
change our states of mind (from agitated to easy), so as to live with
greater awareness and mental clarity.
2. After some time in the practise of meditation we become
sensitive, or more aware. We become increasingly aware of the ignorance
that exists in our world. This is normal, as wisdom is within us all.
Mind has been strongly programmed by our cultural and social environment.
Meditation takes us deeper, to a level of true authenticity and awareness.
From this level, we come to grasp that we are all one universal family,
and that aggression or violence is unnecessary, and based on ignorance.
3. Further exploration will yield a very powerful message:
The world is in our mind. From there we work on ourselves, accepting that
each individual has a lesson to learn, a path to follow. We focus on our
own mental states, as opposed to other’s.
4. Further practise leads to detachment, which is called
knowing the distinction between mental conditioning and Self, going from
the unreal to the real Self. This leads to a state called mastermind.
Contentment resides on that level.
Non-attachment should never be thought of as an austerity, as something grim and painful, or even as inaction. As we progress and gain increasing self-mastery, we shall see that we are renouncing nothing that we really need or want; we are only freeing ourselves from imaginary needs and desires. When this is achieved, we enjoy our life and work and its creative potential, with renewed appreciation and energy.
Non-attachment is not indifference — this cannot be repeated too often. Many people reject the aims of yoga philosophy as "inhuman" and "selfish" because they imagine yoga as a cold, deliberate shunning of everybody and everything for the sake of working out one's own salvation.
It is important to understand that the end-result of Yoga is an extraordinary deepening of love and compassion for everyone
What is the simplest way to acquire non-attachment to the desires, objects and obsessions of this world? We must begin by cultivating attachment to the highest object we can conceive of: the absolute truth, Pure Existence, or the sense of Oneness with one and all. It is not that we become indifferent to other people or to our own work and duties. Our love for others is included in our love for our ideal; it ceases to be exclusive and possessive.
Yoga, deep breathing and meditation are effective, modern-day tools for people trying to cope with the stress of daily life and also to learn how to live with awareness. Throughout the ages, thinkers and philosophers have encouraged us to discover the benefits of knowing how to breathe, think properly and enjoy moments of deep stillness.
The nineteenth-century American author Nathaniel Hawthorne put it this way:
“Happiness is like a butterfly, which, when pursued, is always just beyond our grasp, but which, if you will sit quietly, may alight upon you”.
Lynne Cardinal
June 2002
4. Wisdom from
a distant past: Uniting intellect with emotions©
According to Patanjali's Yog Sûtras
The word Yoga automatically calls to mind Sage Patanjali, the founder and father of the philosophical text, entitled Patanjali Yog Darshan, the Yog Sûtras. Patanjali’s best-known work is his Aphorisms on Yoga, a text written thousands of years ago, in the ancient language Sanskrit. I believe that this text is important for anyone practicing yoga and meditation as, in addition to being pragmatic, it also addresses issues we may encounter during our practice. The philosophical aspect of yoga is vital in helping us on the path of transformation and liberation. It is concise and one of the most useful philosophical systems, even found today.
In essence, Patanjali's sûtras have to do with the mind, and the potential to free ourselves from the mind’s bondage by transforming it through training. The ultimate objective of this training is to achieve a truthful vision, based on Oneness and Liberation. Mind is said to operate on two levels –intellectual and emotional. Both these levels must be transformed and purified in order to achieve a compassionate and truthful outlook. Constant enquiry (called Vichaar in Sanskrit) and discrimination between truth and ignorance (Vivek) are the two means of purifying the ego, which is enmeshed in the intellect and emotions. To do this involves a considerable amount of work, as the ego-mind is filled with blind spots, expectations, fears and illusions. As a first step, it is imperative for meditators to acknowledge that the mind needs to be transformed. They must not be afraid to seek help, nor to express emotions that live within them. An objective perspective is the only way to expose tendencies and transform them. In doing so, real progress can be made. But it takes time. That is why it is said that patience is the very heart of our practice. With time we will build a strong foundation upon which we can attain perfection.
Three verses come to mind regarding the process of evolution, as outlined by Patanjali:
Patanjali Yog Darshan, chapter 2, verses 43, 44 and 45:
Chapter 2, verse 43: Through disciplined effort (tapasia) to transform the body and the mind, one destroys impurities and gains perfection. In Sanskrit, tapasia refers to the intensity of effort and commitment, whether it be through meditating for longer periods of time, pondering texts that are spiritually inspiring, or integrating the truth into our daily lives. Tapasia also involves facing our shadows, the blind spots—fears, insecurity, pride, etc.— that are often hidden in the deep recesses of our minds. In the process we may realize that we carry fears, or that we lack confidence in certain areas of our life, perhaps that we feel jealousy or resentment, or even that we have a certain degree of mental rigidity. We can work on those issues, either through self-analysis or consultations, through addressing them directly, or simply by counteracting them with their opposite affirmations. Until the mind is completely purified, it is recommended that we question it, maintain an objective perspective and understand that, just perhaps, we may sometimes be wrong!
Chapter 2, verse 44: By studying the Self, we can reach our objective of uniting with our essence, which is always free and peaceful. In addition, conversations or books about yoga, meditation or philosophy can be enlightening and inspiring, and can lead us forward towards our objective. We will understand that our essence is Absolute Truth, Consciousness and Bliss (Sat Chit Aanand), three synonyms referring to our basic nature. Through perseverance, we come to grasp that our mind is filled with illusions and that, despite the fact that those illusions are powerful; they do remain malleable as we can transform them. We learn to focus on our Inner Light, instead of giving power to the negativity that prevails either in our own habit patterns, or simply in the world. It takes a conscious effort to reach that objective and it takes good company (satsang). It is next to impossible to attain freedom from the inferiority/superiority syndromes of the mind when we are in bad company. Bad company could mean people with a negative, untruthful nature, possibly manipulative or abusive. The aspiring yogi learns that it is preferable to be alone (in the desert as the scriptures say!) than to be in bad company. This is not selfish, it is an ancient wisdom; it will be difficult to reach our objective otherwise. It is not that we wish to lack compassion. It is simply that we are living with greater awareness, understanding that there are situations that are to be avoided for us to spiritually grow further. Every situation will differ and should be considered carefully. Once we do reach our objective, it is automatically shared by all and becomes a very important source of inspiration for everyone. Not to do so would make this shadow—our fears, blind spots, and insecurities—grow and become strong.
Chapter 2, verse 45: Through dedicating time to achieve our Highest Objective, through a sincere commitment to realizing our Truth, we attain perfection in samaadhi, the state of mind’s total Enlightenment. This dedication has to be done with our heart and mind, respecting, honoring and loving our practice with our entire being. In grasping our essence, we realize that our mind is filled with conditioning imposed by time; by an accumulation of concepts and ideas, and that our divine essence is where Truth abides. Focusing on our essence leads to liberation.
Seeing that our Essence is everywhere, all permeating everything, enables us to alter our ways of perceiving the world. Like Llewellyn Vaughan-Lee, of the Sufi Order said: “We look for the purpose of our life. Our purpose is happening right now, it is you reading this text, being in this place, and then it will be going on with your life and learning, ever learning, how to live with authenticity and Truth.” We think that enlightenment is tomorrow. It is here and now. It is in the lessons to be learned, and the evolution that it entails. This is the very and only reason for incarnating on earth; everything else is transitory and will lead to disappointment. We come to one ultimate conclusion: happiness is within our very own mind, in its luminous essence. It is never outside.
Lynne Cardinal, June 2006
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