Yoga Darshan - Yoga by Maharshi Patanjali
Who was Maharshi Patanjali?
Maharshi Patanjali, an esteemed Indian saint thought to have existed in the 5th century BC, is credited with organizing and standardizing the practice of yoga. Although yoga had existed prior to his era, Patanjali was credited with methodically organizing it in his renowned work, the Patanjali's Yoga Sutra, a text on the philosophy of Patanjali Yoga Darshan.
Not only a self-realized saint, Maharshi Patanjali was also a versatile personality as an eminent psychiatrist, Sanskrit grammarian, and Ayurvedic physician. His profound research on the mind and its functions was insightful. His work on yoga is widely regarded as one of the most authentic and classical texts on the subject, translated into many languages worldwide. Nowadays, the name of Patanjali has become synonymous with yoga.
How Yoga has been defined by Maharshi Patanjali?
Ancient Indian Sages pondered over questions such as who they were, where they came from, their relationship with God, and how to achieve liberation. Patanjali's yoga philosophy emphasizes that the primary aim is to cease all mental fluctuations -,योगश्चित्त वृत्ति निरोध: as it is in this state that our true self can be realized. According to Patanjali, yoga is defined as the cessation of all mental fluctuations or thoughts, which entails the complete cessation of mental activities, such as thoughts, desires, passions, and emotions.
How to bring this thoughtless state?
Now the question is how to bring about this situation and for that he has suggested eight limbs or eight stages (Ashtanga) of Yoga. We will look at each one of them briefly.
Yama
Niyama
Asanas
Pranayama
Pratyahar
Dharana
Dhyan
Samadhi
The initial five limbs are classified as Bahiranga (external) yoga, as they involve external practices, while the final three form Antaranga yoga.
Yama
Rules that dictate our social interactions are essential. They primarily comprise prohibitions and serve as constraints. These rules form the foundation of yoga sadhana. Progress on the spiritual path is only possible if we adhere strictly to Yama. These rules were significant in the past and remain just as important today. Many of the challenges we encounter result from neglecting the yamas, which total five.
1. Nonviolence (Ahimsa)
This principle is advocated for all world religions. The essence of ahimsa is that we should refrain from causing harm to anyone physically, verbally, or mentally. Criticizing someone or harboring negative thoughts about them also goes against the principle of ahimsa. It is not just about outward actions, but about inherently detesting violence. Looking at it from another perspective, it entails showing love and compassion towards all beings, as love breeds love. When one embraces love for all, the idea of causing harm to others becomes inconceivable.
It is clear in reality that when we hold negative emotions towards someone; it is our own mind that becomes unsettled. Even if we were to strike someone and they did not react or retaliate, we would still feel disturbed, experiencing a sense of guilt within.
It is said that one who is established in Ahimsa, in his presence even ferocious animals, lose their cruelty. Such is the power of ahimsa.
2. Truth (Satya)
It is important to always be truthful. Truth should reflect what you have observed and experienced without being influenced by your own perspective and biases. Truthfulness is when your thoughts, words, and deeds are aligned. It prevents mental turmoil and unease and also the discomfort that comes with lying.
It is said that when one is established in truth, whatever one says comes true.
3. Non stealing (Asteya)
Asteya is the practice of not taking what belongs to others. This concept extends beyond physical possessions to include refraining from appropriating someone's ideas or claiming credit for another person's accomplishments. Essentially, it involves being content with what one already possesses.
A person who is established in Asteya he receives knowledge of past, present and future.
4. Celibacy (Brahmacharya)
The key is to uphold sanctity in your interactions with individuals of the opposite gender. It is essential to exercise full mastery over your senses, encompassing not just sexual matters but also food and other desires. Swami Vivekananda emphasized that abstinence leads to remarkable control over the mind, enabling you to discipline your wandering thoughts. In the contemporary era, the focus should be on mutual respect for individuals of the opposite gender, honoring their uniqueness, and channeling all your efforts towards loftier pursuits and goals in life.
5. Not to amass objects (Aparigraha)
Aparigraha is centered on the absence of desire. It involves finding contentment with one's current possessions and avoiding the temptation to constantly seek more. This principle holds particular relevance in the present day. Despite having clothing and footwear, the persistent desire for additional items, whether in terms of colors, styles, or trends, only serves to clutter our wardrobes. This cycle of desire leads to feelings of frustration and anxiety, with no clear endpoint. Practicing Aparigraha also involves refraining from accepting gifts. By cultivating a mindset free from craving, one can naturally achieve a greater sense of tranquility and inner peace.
Niyamas
The second stage of the eight-fold path is known as Niyama. Niyamas are practices that involve actions taken in life. These are the things that we should do. They pertain to our own selves and comprise five principles.
Sauch
Santosh
Tapa
Swadhyaya
Ishwar pranidhan
Cleanliness (Sauch)
It revolves around the concept of cleanliness - both outward and inward. External cleanliness involves maintaining personal hygiene, keeping our surroundings tidy, and wearing clean attire. Internal cleanliness, which holds greater significance, pertains to nurturing a positive mindset. In ancient times, cleanliness had a broader meaning. People recognized the importance of a clean environment and established rituals like Yajna (यज्ञ), havan, or oblation (हवन) to purify the surroundings. They revered natural elements such as rivers (like the mother Ganga), mountains (such as sumeru and Kailash Parvat), trees (like the Peepal and banyan trees), animals (especially the mother cow), and birds (like गरूड़). To them, everything held sacred value. This reverence helped preserve the environment, a practice we seem to have abandoned, leading to severe consequences such as global warming, erratic weather patterns, natural disasters, and outbreaks of diseases.
Contentedness (Santosh)
Contentment lies in not constantly seeking more. Being satisfied with what one already has is enough to sustain one's life and work. Although the mind may desire more, it never reaches a point of fulfillment, leading to perpetual dissatisfaction. Contentment is the lack of longing for material possessions or other things. However, this does not imply that we should cease striving for personal development and progress. It simply suggests that material goods cannot bring true happiness; therefore, strive to live with what you deem essential.
Austerity (Tapa)
This text discusses the importance of exerting effort, striving to accomplish goals, and strengthening our determination. Success in life typically requires facing challenges and hardships. These are the sacrifices we make in pursuit of our objectives, whether it involves maintaining silence, fasting, dedicating ourselves wholeheartedly to a specific task, committing to overcoming a negative habit, or any other action that adds value and purpose to life.
Study of self/ Scriptures (Swadhyaya)
Vivekanand emphasizes the importance of studying both oneself and scriptures. He suggests that the greater the aspiration, the more rigorous the practice required. It is essential to consistently contemplate one's own nature, distinguishing between what is favorable and unfavorable, and eliminating the undesirable.
Surrender to God (Ishwar Pranidhan)
Surrendering to God's will involves offering all actions to God without focusing on the outcomes. One performs all tasks to the best of their ability but remains indifferent to the results, being content with whatever God grants.
Asanas
The third stage in the practice of yoga involves performing asanas to prepare the body as a capable tool for advanced spiritual exercises. Through a variety of asanas, the body is twisted and stretched from multiple perspectives to ensure a thorough massage of all body parts, including internal organs. This process enhances both strength and flexibility of the body.
Many of us perceive yoga primarily as a form of physical exercise involving asanas. Our focus is on this aspect of yoga, often viewing it as a means to improve our physical fitness, lose weight, or address bodily imbalances. Our attention is predominantly directed towards the outward appearance, as it is the most visible aspect of yoga that we engage with.
When addressing the asanas, Patanjali has used merely three sutras from 195. He defines asana as a stable and comfortable physical posture. स्थिरं सुख़म आसनम् । Patanjali further elaborates that during the practice of asanas, our efforts should gradually diminish, with the execution of the posture being graceful and the mind focused. प्रयत्न शैथिल्य अनन्त समापत्तिभ्याम। The outcome of such dedicated practice is the liberation from the dualities and conflicts of life. ततौ द्वन्दानभिघात । Nowadays, yoga is often perceived solely as asanas, reflecting a lack of understanding of the comprehensive nature of yoga.
Pranayama
Once the asanas are perfected, the practice of breathing exercises follows. This practice is highly effective in stabilizing and calming the mind, highlighting the close relationship between the body and the mind. By achieving physical fitness through asanas, the mind also experiences a sense of tranquility, which is further enhanced through consistent pranayama practice. According to Patanjali, pranayama occurs when there is a pause between inhalation and exhalation. Mastering pranayama helps in removing the veil of ignorance. तत्: क्षीयते प्रकाशावरणम् 2.52।
Pratyahara
Pratyahara involves controlling the senses to prevent them from straying towards external objects. The primary issue we face is a mind that is constantly agitated, restless, and wandering. It chases after sensory stimuli, leading to agitation and disturbance. Practicing pratyahara helps us direct the mind inward and subdue the senses. This practice serves as a link between the initial four limbs (bahiranga yoga) and the final three limbs (antaranga yoga).
The last three limbs of Patanjali yoga are known as antaranga yoga. These are:
Dharana
Dharna is synonymous with concentration. It involves focusing the mind on a specific object and maintaining that focus.
Dhyana
Dhyana is meditation, characterized by a continuous flow of knowledge towards a single object. Sustaining this meditative state is the essence of Dhyana, where one directs all efforts towards eliminating distractions. Removing distractions effectively allows the mind to transition into the state of dhyana.
Samadhi
Samadhi is a state of deep absorption achieved through meditation or dhyana, where the self-nature seems to vanish and the object being meditated upon becomes prominent. Unlike in Dharana and Dhyana, where there are three components - the meditator, the object, and the process, in the samadhi, only the object of meditation remains as everything else fades away.
Patanjali describes three types of samadhi - sabeej, nirbija and dharma Medha. The realization of the self occurs solely in the last samadhi, known as dharma Medha.
Practitioners refer to the final three stages of yoga (Dharana, Dhyan, and Samadhi) as antaranga yoga and collectively know them as samyama.
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