Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 2.29, English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Sūtra 2.29
Sanskrit text, Unicode transliteration and English translation of sūtra 2.29:
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ २.२९॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni || 2.29||
(29) Yama (restraint), niyama (observance), āsana (posture), prāṇāyāma (regulation of breath), pratyāhāra (withholding of senses), dhāraṇā (fixity), dhyāna (meditation and samādhi (perfect concentration) are the eight accessories (means of attaining Yoga).
Ancient and Modern interpretation:
Araṇya[1] explains this as, yama and niyamas weaken wrong knowledge, avidyā and lead to discriminative knowledge. For example, by practice of truth many vices like greed etc. are destroyed.Through āsanas, and prāṇāyāma, the body becomes steady, motionless and insentient. For example, the notion ‘I am the body’ diminishes slowly. Practice of yogāṅgas implies action based on right knowledge. Samādhi is the best form of direct perception.
Osho[2] interprets steps as one should be followed before next one and limbs meaning all eight are interdependent. He says, ‘Yama is bridge between you and others. A man of yama controls himself, not others. Live consciously; relate consciously with people. Niyama and āsanas are preparations for prāṇāyāma. Prāṇāyāma is again bridge between body and mind. Pratyāhara and dhāraṇā are the preparation of mind. Dhyāna, again is bridge between mind and soul and Samādhi is the attainment. They are interlinked as a chain and that is your whole life.’
Here yama, niyama, āsana, prāṇāyāma, pratyāhara are called as bahiraṅgayoga as it is at gross level. Bahiraṅgayogasādhanā tries to control the mind. Dhāraṇā, dhyāna, Samādhi is antaraṅgayogasādhanā. In first chapter, five types of citta given by-Vyāsa are discussed. Bahiraṅgayogasādhanā takes the mind from kṣipta, mūḍha, vikṣipta to ekāgra and niruddha.The tendency of mind is outward oriented. Controlling outward tendency of mind and turning it inward is called as pratyakcetanā. Bahiraṅgayogasādhanā creates this pratyakcetanā and further journey to dhāraṇā becomes easy.In dhyāna, mind gets merged into subject and sādhaka enters Samādhi state.
Footnotes and references:
[1]:
Araṇya, op.cit., p.205-6
[2]:
Osho, op.cit., Vol 5,p. 64