Light on the Yoga Sutras of Patanjali. Литагент HarperCollins USD
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ripe for meditation, the senses rest quietly and stop importuning the mind for their gratification. Then the mind, which hitherto acted as a bridge between the senses and the soul, frees itself from the senses and turns towards the soul to enjoy its spiritual heights. This is the effect of disciplines laid out in sadhana pada. Pratyahara, the result of the practice of yama, niyama, Asana and pranayama, forms the foundation for dharana, dhyana and samadhi. Through practice of these five stages of yoga, all the layers or sheaths of the self from the skin to the consciousness are penetrated, subjugated and sublimated to enable the soul to diffuse evenly throughout. This is true sadhana.
In samadhi pada, Patañjali explains why the intelligence is hazy, sluggish and dull, and gives practical disciplines to minimize and finally eliminate the dross which clouds it. Through these, the sadhaka develops a clear head and an untainted mind, and his senses of perception are then naturally tamed and subdued. The sadhaka’s intelligence and consciousness can now become fit instruments for meditation on the soul.
In vibhuti pada, Patañjali first shows the sadhaka the need to integrate the intelligence, ego and ‘I’ principle. He then guides him in the subtle disciplines: concentration (dharana), meditation (dhyana) and total absorption (samadhi). With their help, the intelligence, ego and ‘I’ principle are sublimated. This may lead either to the release of various supernatural powers or to Self-Realization.
Samyama
Patañjali begins this pada with dharana, concentration, and points out some places within and outside the body to be used by the seeker for concentration and contemplation. If dharana is maintained steadily, it flows into dhyana (meditation). When the meditator and the object meditated upon become one, dhyana flows into samadhi. Thus, dharana, dhyana and samadhi are interconnected. This integration is called by Patañjali samyama. Through samyama the intelligence, ego and sense of individuality withdraw into their seed. Then the sadhaka’s intelligence shines brilliantly with the lustre of wisdom, and his understanding is enlightened. He turns his attention to a progressive exploration of the core of his being, the soul.
Intelligence
Having defined the subtle facets of man’s nature as intelligence, ego, the ‘I’ principle and the inner self, Patañjali analyses them one by one to reveal their hidden content. He begins with the intellectual brain, which oscillates between one-pointed and scattered attention. If the sadhaka does not recollect how, where and when his attention became disconnected from the object contemplated, he becomes a wanderer: his intelligence remains untrained. By careful observation, and reflection on the qualities of the intelligence, the sadhaka distinguishes between its multi-faceted and its one-pointed manifestation, and between the restless and silent states. To help him, Patañjali explains how the discriminative faculty can be used to control emerging thought, to suppress the emergence of thought waves and to observe the appearance of moments of silence. If the sadhaka observes and holds these intermittent periods of silence, he experiences a state of restfulness. If this is deliberately prolonged, the stream of tranquillity will flow without disturbance.
Holding this tranquil flow of calmness without allowing the intelligence to forget itself, the seeker moves towards the seer. This movement leads to inner attention and awareness, which is in turn the basis for drawing the consciousness towards integration with the inner self. When this integration is established, the seeker realizes that the contemplator, the instrument used for contemplation, and the object of contemplation are one and the same, the seer or the soul: in other words, subject, object and instrument become one.
Bringing the intelligence, buddhi, to a refined, tranquil steadiness is dharana. When this is achieved, buddhi is re-absorbed by a process of involution into the consciousness, citta, whose inherent expression is a sharp awareness but without focus. This is dhyana. The discrimination and unwinking observation which are properties of buddhi must constantly be ready to prevent consciousness from clouding and dhyana from slipping away. Buddhi is the activator of pure citta.
When the sadhaka has disciplined and understood the intelligence, the stream of tranquillity flows smoothly, uninfluenced by pleasure or pain. Then he learns to exercise his awareness, to make it flow with peace and poise. This blending of awareness and tranquillity brings about a state of virtue, which is the powerful ethic, or sakti, of the soul, the culmination of intelligence and consciousness. This culturing of intelligence is an evolution, and virtue is its special quality. Maintenance of this civilized, cultured, virtuous state leads to a perfect propriety, wherein the intelligence continues to be refined, and the sadhaka moves ever closer to the spiritual zenith of yoga.
Properties of yoga
Patañjali guides the refined sadhaka in tracing the movements, order and sequence of each action and thought that arises. By retracing his steps through yogic discipline, the sadhaka coordinates his thoughts and actions so that there is no time gap between them. When there is absolute synchronicity of thought and action, the yogi is freed from the material limitations of time and space and this generates extraordinary powers. Patañjali describes these powers as vibhutis, or properties, of yoga.
The properties of yoga are many. Experiencing even one of their extraordinary effects is an indication that the sadhaka is on the right path in his practice of yoga. However, see the next section, ‘Caution’, on page 37.
1 He begins to know the past and future
2 He understands the language of all people, birds and animals
3 He knows his past and future lives
4 He reads the minds of others
5 If necessary, he can define even the precise details of what is in the minds of others
6 He becomes invisible at will
7 He can arrest the senses: hearing, touch, sight, taste and smell
8 He knows the exact time of his death by intuition or through omens
9 He is friendly and compassionate to all
10 He becomes strong as an elephant and his movements are as graceful as a peacock
11 He clearly sees objects near and far, gross and fine, and concealed
12 He knows the working of the solar system
13 He knows the functions of the lunar system and through that, the position of the galaxies
14 He reads the movements of stars from the pole star and predicts world events
15 He knows his body and its orderly functions
16 He conquers hunger and thirst
17 He makes his body and mind immobile like a tortoise
18 He has visions of perfected beings, teachers and masters
19 He has the power to perceive anything and everything
20 He becomes aware of the properties of consciousness
21 By knowing the properties of consciousness he uses consciousness to light the lamp of the soul
22 Divine faculties which are beyond the range of ordinary senses come to him because of his enlightened soul
23 He leaves his body consciously and enters others’ bodies at will
24 He walks over water, swamp and thorns
25 He creates fire at will
26 He hears distant sounds
27 He levitates
28 He frees himself from afflictions at will and often lives without a body
29 He controls