Om
Review of Chapter II,
Sadhana Pada,
“Yoga Sutras of
Patanjali”,
Commentary by Sri Swami
Satchidananda
Introduction
Yoga
practice, to a layman, is the hatha yoga and pranayama for keeping the people
healthy and stress-free. The real study of yoga is for the mastery of mind. It
consists of mainly 4 branches- Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja
Yoga.
Here for
the review I have chosen Raja Yoga as in Yoga Sutras of Patanjali, Chapter II.
As the name suggests Raja Yoga is the king over all other branches of Yoga
encompassing other branches as well in its practice. The hatha yoga and
pranayama which are the most common things practiced in yoga classes are also
part of Raja Yoga. It employs practical
methods to bring mastery over the mind and one day reach the highest Samadhi. I
have chosen only the Chapter II for book review as I am more interested in the
practice of Raja Yoga. The other chapters can be read for knowledge sake, in my
opinion. Any student inclined in Raja Yoga path may do the same.
The primary
text of Raja Yoga is called the Yoga
Sutras of Patanjali (sometimes also called Patanjali Yoga Sutra or Yoga
darsanam). Sutra literally means “thread,” each Sutra being the barest thread
of meaning upon which a teacher might expand by adding his or her own “beads”
of experience or example, etc for the sake of the students.
There are
almost 200 Sutras, traditionally divided into 4 sections. The first is the “Portion
of Contemplation,” (Samadhi Pada with 51 sutras). It gives the theory of Yoga
and a description of the most advanced stages of the practice of Samadhi or
contemplation. The second sutras in this chapter, Yogascitta vritti nirodhah – the restrain of the mental modification is
yoga , summarises what Yoga’s goal is. Rest of the sutras are the extensions
of this key sutra. The second is the “Portion on Practice,” (Sadhana Pada with
55 sutras). There is philosophy is
this section also, but of a more practical nature. And the first five basic
steps out of the traditional eight limbs of Raja Yoga are expounded, along with
their benefits, obstacles to their accomplishments and ways to overcome the
obstacles. The third section is called the “Portion on Vibhuthi Pada”, (on
Accomplishments with 56 sutras) and discusses the final inner steps of Raja
Yoga plus all the powers and accomplishments which could come to the faithful
practitioner. The final section is called the “Portion on Absoluteness,” (Kaivalya
Pada with 34 sutras) and discusses yoga from a more cosmic, philosophic point.
It is not
known exactly when Sri Patanjali lived, or even if he was a single person
rather than several people using the same title. Estimates of the date of
sutras range from 500 B.C. to 300 A.D. In any case he did not in any sense
‘invent’ Raja Yoga, but rather systematized it and compiled the already
existing ideas and practices. Since that time he has been considered the
“Father of Yoga” and his Sutras are the basis for all of the various types of
meditation and Yoga which nourish today in their myriad forms.
The Yoga Sutras of Patanjali with Sri Swami Satchidananda’s
commentary is a simple and easily understandable explanation of the Sutras. Sri
Swami Satchidananda, the founder of Integral Yoga and disciple of Swami
Sivananda, has been a beautiful instrument to guide us in the study of Raja
Yoga. This book is unique commentary on the Yoga Sutras in that it is based on
Swamiji’s informal exposition of the Sutras at lectures and yoga retreats. It
was not written for any scholarly or intellectual purpose, but it is the
recorded conversation of a yoga Master to his students in true Sutra exposition
tradition.
The “I” perspective – How am I affected by the
Raja Yoga Sutras?
Few years
ago I had read and perused Yoga Sutras, out of personal enthusiasm. The
experience was life- changing. I felt like I was not reading the Sutras, it
became my sadhana (personal practice).
Each sutra absorbed into my body and mind and turned me inside out. It
was a deja-vu feeling. It dawned upon me that the knowledge in the Sutras
resonates with my true self or that I must have read them in my past lives. It
has been taking me closer to the Truth. Then onwards there is space between the
thoughts to realize if a thought is from the present, past or future. Each time
I refer some Sutras again, they gave a different meaning, plus an insight into
my true self. Hence the review of this chapter is a re-visit to find a little
deeper meaning of the Sutras and to keep my mind’s attention inward so that
this book review also becomes my sadhana to establish myself in the Truth,
rather than an intellectual exercise.
Yoga practice
as mentioned in the 2nd sutra of chapter I, is intended to restrain
the mental modifications of the mind. I felt that by studying Raja Yoga or the
Ashta-anga Yoga (8 limbed yoga), I am practicing control over the body, mind
and senses. It is allowing me to control the gross substances such as the body
or the breath to control the subtler levels of being such as my mind and the
senses. I felt as mentioned by Patanjali in the 2nd Chapter the 8
limbs represent 8 stages; by practicing the yogic values, Yama and Niyama, then
moving on to the asana (controlling and making the body supple to be sit
comfortably in one posture) and thereafter learning pranayama (practicing
retention of breath in the prescribed ratio both naturally and as an exercise),
helps to sit in meditation in a posture for prolonged period (2 ½ - 3 hours).
This meditation would automatically lead to Samadhi. Therefore as Swami
Satchidananda says self-realization is our birth right and everyone has the
potential to realize in this birth itself if we can practice Raja Yoga.
The key
learning about asana and pranayama for me, using RajaYoga sutras is that-
cultivating the habit of being comfortable in one of the meditative asanas such
as padmasana , sidhhasana, swastikasana,etc is enough to reach the meditative
state and later on Samadhi through dharana and dhyana. Nothing more is required
for an advanced yoga practitioner, is a consolation and an amazing learning
curve for my mind. My mind has the tendency to desire to study more asanas and
different styles, then the way I comfort my mind is to remember this key
learning point from the Raja Yoga sutras. Patanjali has not mentioned any other
asanas in the whole of Yoga Sutras.
Choosing
one yama and Niyama (yogic values) is a beginning step to practice the theory
of Yamas and Niyamas in our daily life. Swami Satchidananda in his commentary
explains how even sticking even to one yogic value can make us a saint with the
example of one of the saints, of 63 Saivite saints or the Nayanars. The fear of
death could not deter them from their chosen value hence they all realized
before leaving the body. I deeply enjoy this inward journey possible by this review.
The meanings I perceived in my initial study of these sutras have shed off. Now
there is a realization in me that some of the sutras are not for the mind, they
come from a higher consciousness and it is above the understanding of the lower
minds.
Summary
In the
first sutra of the Chapter II itself Patanjali emphasizes practice of Yoga is
nothing but austerity, self-study and surrender to God. This will lead you to
self –realization. But there are 5 obstacles namely ignorance, egoism,
attachment, aversion and fear of leaving the body, in the order of this
sequence. These obstacles prevent us from knowing our real –self. In the Yoga
Psychology class too we learnt that it is when there is modification of the
mental state that we face these obstacles and they veil our knowledge of the
real self(Purusha). In the twelfth sutra, there is a beautiful representation
of the forms of obstacles – the future Karma, present Karma and the past Karma.
The sutra goes on to say our present and the future Karmas are controllable,
whereas the past karmas cannot be controlled easily. Here Swamiji Satchidananda’s
explanation with the analogy of 3 types of arrows in the archer’s quiver is
also interesting; one arrow has already left the bow (past Karma), another is
in the bow (present) and the other is still in the quiver (future). We, as
archers can controlled the last 2 types of arrows but the one that has already
left the bow (past actions) cannot be controlled.
In the
Sutra 14, it is clearly mentioned that happiness or unhappiness in this life
time is due to our own Karmas, so if we remember that we will not blame anybody
else for the difficulties in our life.
Another
important lesson for a spiritual seeker is that pain and pleasure are unreal so
a yogi uses his spiritual discrimination for detaching oneself from all worldly
pleasures, then only the ultimate bliss can be experienced.
In sutras
17 to 23, it is stated how we can mis-identify Prakriti as Purusha, then a
clarification is given that Prakriti is not an enemy; it is there to give us
experience and ultimately liberates us from its bondage. As in Jnana Yoga,
using viveka and vairagya, we can be a liberated person then the prakriti (nature)
is destroyed, and such enlightened ones can serve the world but be unattached
to it. In Sutra 24, Patanjali says after Prakriti unites with the Purusha, that
individual would laugh at his own ignorance of how I have forgotten myself?
The Sutra
25 and 26 are similar to that of self- enquiry in Jnana Yog. Once the
individual asks questions such as who I am and who is happy etc, the junction
created by the ignorance is removed, and then the Seer (Purusha) rests in his
own nature. “Aham Sakshini” – I am the eternal witness is realized.
The Sutra
27 is a gauge to see where we stand in the spiritual path. It explains
Purusha’s different stages of attainment as he gradually goes upwards to rest
in his own nature. Referring to the Saptada buddhi (7 wisdoms) mentioned here we
can ask ourselves where we are: have we lost the desire to know more, the
desire to do anything, etc.
The same
ideas given in above Sutras are structured by Patanjali in Sutras 29 to 55.
These sutras systematize the method to develop discriminative discernment,
thereby leading to self-realization. He has summarized them as Ashtanga Yoga or
8-limbed Yoga. The 8 parts or the steps are namely, yama, niyama, asana,
pranayama, pratyahara, dharana, dhyana and Samadhi. In the chapter II only the
first 5 limbs are covered, because they are the external or the bahiranga yoga.
When we practice these limbs sincerely, the last 3 steps (dharana, dhyana and
samadhi) happen on their own.
Summing up,
I believe, Raja Yoga principles if followed systematically, as mentioned by
Patanjali is applicable even now to realize our true self. Once again, as
mentioned by Swami Satchidananda in the commentary, self-realization is our
birth right. Once we practice this highest type of Yoga, we all can reach the
highest Samadhi in this life time itself.
I dedicate
this work to all my teachers and God, who gave me this opportunity to analyze
these Sutras and there by analyze myself through this book review.
May all
beings realize in this life time!
Hari Om!
