Definition of yoga according to Patanjali

1. Yoga Sutras of Patanjali
Yoga Defined
Subhash Mittal
Subhash Mittal
Integral Yoga Studio
www.integralyogastudio.com ♦ 919‐926‐9717 ♦ subhashmittal@gmail.com
1

2. Invocation to Sage Patanjali
Invocation to Sage Patanjali
योगेन िचत्तःय पदे न वाचां | मलं शरीरःय च वैद्यकन || े
योऽपाकरोत्तंं ूवरंं मुनीनांं | पतञ्जिलंं ूाञ्जिलरानतोऽिःम ||
ो ो ि ि ो ि
yogena chittasya padena vAchAM | malaM sharIrasya cha
vaidyakena ||
y ||
yo.apAkarottaM pravaraM munInAM | pata~njaliM
prA~njalirAnato.asmi ||
quot;I respectfully bow down with folded hands and offer my
salutations to Sage Patanjali, the highest among the Munis
(sages), who has presented the remedies for removing the
impurities of the body through his treatise on Ayurveda, of
impurities of the body through his treatise on Ayurveda of
language through his treatise on grammar (Patanjala
Mahabhashya) and the impurities of the Chitta (mind field)
through his treatise on Yoga (Yoga Sutras of Patanjali).
through his treatise on Yoga (Yoga Sutras of Patanjali).quot;
2

3. Yoga defined
Yoga defined
Here now is the exposition/discipline of Yoga (1.1)
p / p g ( )
• Here, now (Atha): Authority of teacher,
Qualification of student, Auspicious
Commencement of subject
Commencement of subject
• ‘Yoga’: derived from root ‘yuj’ meaning either
‘samadhi’ (natural state of the spiritual self) or
samadhi (natural state of the spiritual self) or
‘union’ depending upon context
• Five states of the mind: disturbed (scattered),
somnolent/dull, partially distracted, one‐pointed,
l /d ll i ll di d i d
fully controlled
• Disturbed mind = disequilibrium of the three
Disturbed mind = disequilibrium of the three
gunas
3

4. Yoga defined (cont.)
Yoga defined (cont.)
Yoga is the control of the modifications (vrittis) of the
g ( )
mind‐field (chitta) (1.2)
Mind‐field: cognitive mind + intellect + ego + storage
(memories, impressions, unfulfilled desires)
( i i i f lfill d d i )
Modifications (vrittis) caused by the three gunas –
sattva (purity), rajas (activity), tamas (stagnation)
(purity), rajas (activity), tamas
Vritti: when the intellect takes on the same form as the
object perceived, it is called a vritti
Control: dissolution of the gunas into their source,
leading to final stage of ‘samadhi’
4

5. Yoga defined (cont.)
Yoga defined (cont.)
Then the seer rests in its own true nature (1.3)
e t e see ests ts o t ue atu e ( .3)
• Then: when the mind’s fluctuations are controlled
• Sankhya philosophy: Purusha (pure
Sankhya philosophy: Purusha (pure
consciousness), prakriti (matter)
• Seer = purusha/soul/atma/self: ever‐pure, ever‐
p / / / p ,
free, unblemished, untouched, without regard to
time, space or association with matter
• Own true nature: total isolation (kaivalya) – ‘seer’
is totally detached from the intellect
5

6. Yoga defined (cont.)
Yoga defined (cont.)
Otherwise, one remains identified with the
,
modifications of the mind‐field (1.4)
Otherwise: when the fluctuations of the mind are
not controlled
not controlled
Identification with the mind‐body complex makes
the self appear to be limited
the self appear to be limited
Ego, the main cause of this identification
Patanjali’s warning: control the mind and remain
j g
ever peaceful, joyful; or allow the mind to control
you which results in suffering
6

7. Modifications of the Chitta (Vrittis)
Modifications of the Chitta (Vrittis)
The mental modifications are fivefold and are
The mental modifications are fivefold and are
painful or not‐painful (1.5)
• Painful vrittis are caused by ‘kleshas (afflictions)
Painful vrittis are caused by kleshas (afflictions)
(ch. 2)’ and cause further ‘kleshas’ – leading to
accumulation of Karma and continuous bondage
accumulation of Karma and continuous bondage
• Unafflicted vrittis are driven by ‘sattva’ guna and
help cleanse the mind
help cleanse the mind
• Impressions (samskaras) are the intangible and
inactive state of vrittis, and vrittis are tangible
inactive state of vrittis and vrittis are tangible
and active outcome of samskaras
7

8. Vrittis – Correct Cognition
Vrittis Correct Cognition
These are correct cognition, misconception, fantasy,
ese a e co ect cog t o , sco cept o , a tasy,
sleep and memory (1.6)
g p p
Correct cognition is based on direct perception,
valid inference and verbal testimony (1.7)
Direct perception: the vritti produced in the mind
when an object is perceived through the senses
It determines the ‘specific’ – you see a man and you
know it is John
know it is John
All the senses must experience the object the same
way at all times
8

9. Vrittis ‐ Inference
Vrittis
• Inference: cognizes the generic nature
Inference: cognizes the generic nature
primarily
– You hear footsteps and you infer a man is walking
You hear footsteps and you infer a man is walking
• Verbal testimony: the vritti of acquiring the
meaning through words spoken by an
meaning through words spoken by an
accomplished person who has seen or inferred
the subject matter
the subject matter
– Includes knowledge revealed through scriptures
9

10. Vrittis ‐ Misconception
Vrittis
Misconception is illusory knowledge based upon
Misconception is illusory knowledge based upon
what is other than itself (1.8)
• It is misconception because it can be refuted
It is misconception because it can be refuted,
contradicted and annulled by correct cognition
– Someone with double vision sees two moons – can be
Someone with double vision sees two moons can be
refuted by the sight of a single moon
• Ignorance is the cause of the five afflictions
g
(kleshas) (ch. 2) – ignorance, I‐am‐ness,
attachment, aversion, fear of death
10

11. Vrittis ‐ Fantasy
Vrittis
Fantasy (imaginary cognition), empty of
Fantasy (imaginary cognition) empty of
substance, is engendered by words and
concepts (1.9)
concepts (1 9)
• Not a result of Correct Cognition or Inference;
only driven by words without an actual object
only driven by words without an actual object
– The word ‘time’ is not an object but creates a vritti
– concept of time when heard
concept of time, when heard
11

12. Vrittis ‐ Sleep
Vrittis
Sleep is the modification engendered by the absence of
p g y
mental contents (1.10)
Sleep is a vritti because you can look back and say, “I
slept well” etc.
l t ll” t
No other vrittis are present during deep sleep (dream
may be thought of as imaginary cognition )
may be thought of as ‘imaginary cognition’)
An obstruction in the path of meditation and needs to
be avoided
Dominated by the guna ‘tamas’
Consciousness remains active during sleep
12

13. Vrittis ‐ Memory
Vrittis
Memory is the not letting go of an object or image
y gg j g
of subjective experience (1.11)
Memories are a result of all the five vrittis
Like other vrittis, memory may result in pleasure,
pain or stupefaction
Cognition creates impression (samskara) which
Cognition creates impression (samskara) which
manifests as memory in the mind
Intelligence records the process and instrument
g p
of cognition (e.g., a sound or a sight); the actual
form (the actual words or object) form the
memory
13

14. How to achieve Nirodhah (Practice and
Detachment)
h )
The restraint of these mental modifications comes
through assiduous practice (abhyasa) and dispassionate
detachment (vairagya) (1.12)
Practice (abhyasa) is the continuous effort to abide in a
Practice (abhyasa) is the continuous effort to abide in a
steady state (1.13)
Stillness is the one‐pointedness of the mind when it is
without rajasic and tamasic vrittis
without rajasic and tamasic
One who is neither pleased or displeased on receipt of
sensory input which is pleasant or unpleasant is called
calm (has steady mind)
l (h d i d)
Effort: zeal and enthusiasm, courage, steadfastness and
p
patience, pursuit of spirituality, and attitude of service
,p p y,
14

15. Practice
This is indeed firmly grounded when it is
s s deed y g ou ded e t s
persistently exercised for a long time, without
interruption, and with earnest, reverential
attention and devotion (1.14)
dd ( )
Interruption in practice allows accumulation of
negative vrittis negating earlier gains
ti itti ti li i
Reverence entails ascetic practice (tapas), control
over sexual passion, knowledge and unflinching
over sexual passion knowledge and unflinching
faith
Long time could mean multiple lives
Long time could mean multiple lives
15

16. Dispassionate Detachment
Dispassionate Detachment
Detachment (vairagya) is the consciousness of
etac e t ( a agya) s t e co sc ous ess o
perfect mastery in one who has ceased to crave
for objects, seen or unseen (1.15)
Perceptible objects of attraction may include
persons of opposite sex, food, drink, music etc
Imperceptible attractions may include paradise or
heaven, achievement of ‘siddhis’ etc.
Considered the lower form of ‘vairagya’ and has
C id d th l f f‘ i ’ dh
these steps: initial effort, ascertainment, pertains
to a single sense (ie, mind) only, perfect mastery
to a single sense (ie mind) only perfect mastery
16

17. Supreme Detachment
Supreme Detachment
That is the supreme dispassion when there is
That is the supreme dispassion when there is
cessation of all craving for the attributes (gunas),
owing to discernment of the Self (purusha) (1.16)
g (p )( )
• This level of control leads to final stages of
‘samadhi’
samadhi
• Complete discriminative power (viveka) has been
established
• The ‘gunas’ have merged back into their source
(prakriti)
17