Part 4.4 - Yogic techniques for control of Vrttis (2): Astangayoga

[Full title: The Concept and Content of Patanjali Yogadarsana (4): Yogic techniques for control of Vrttis (B) Astangayoga]

One more set of practices which is the most popular even as on today is “astangayoga”. Sage Patanjali has included most of the techniques which any person of any level, constitution or age can practice and get relevant benefits. The range of practices is from following disciplinary and ethical rules, purification of body and mind, body postures and breathing practices to controlling mental modifications with internal Yoga.

There are eight limbs of yoga or a set of practices called astangayoga, where the ultimate stage is samadhi. It is a stage where the ultimate realization of the discrimination between purusa and prakrti takes place is attained. Impurities in the form of layers of obstacles have been removed; the ever-present atman or the pure form of seer is immediately revealed.

The eight limbs of self discipline of Yoga as suggested by Patanjali^[1] in his Yogasutra are as under:

1. Yama (self restraints, vows of abstention from evil doing);
2. Niyama (various fixed observances, rules or code of self discipline);
3. Asana (postures);
4. Pranayama (regulation or control of breaths);
5. Pratyahara (withdrawal of mind from sense objects);
6. Dharana (Concentraion on any auspicious subject by restraint of citta);
7. Dhyana (Meditation, continuity of dharana to the subtler level);
8. Samadhi (Absorption within);

These eight parts are internally related but practicing them in sequence is not strictly suggested in all cases by Patanjali as he has used the word “limbs” (angas) and not “steps”. Though, certain sequential relationship is recommended as we can understand from these sutras. Each anga follows a certain order in natural manner with the other ones.

As soon as all the impurities are removed successively through the practices of spiritual disciplines in the form of limbs of Yoga (astangayoga), spiritual illumination (jnana-dipti: inner light of knowledge) arises from within, and continues till vivekakhyati is reached^[2]. This vivekakhyati is of the nature of sattva principle but mind retaining the latent impressions alone. To achieve this state, practice of limbs of Yoga (yogangas) should be continued on regular basis.

First two angas of Yoga namely yama and niyama provide us the moral foundation for the Yoga training. Both are rules for regulating one’s behavior. As value of a diamond depends upon the quality of stone from which it is made and not on the polish on its facets. Sameway, yama and niyama are foundation stones of the entire building of spirituality. Both transmute the lower human nature; transform one’s character and attitude. A true spiritual practioner tries to start implimenting these transcedenting ethical laws recommended by Patanjali and most of the world religions to accelerate his journey towards the final goal. So, they are prerequisites for the practice of other angas like asana, pranayama and internal practices.

A modern man will feel that these rules of yama-niyama are not practicable in current scenario. Patanjali however recommends these values for the potential power attached to them which manifests in one’s life if followed properly. Though, they are not obligatory or compulsory according to other Yogic scriptures, the observance as per one’s capacity would definitely accelerate the journey towards the final goal of yoga.

For example, Hathapradipika (sutras: 1.57, 3.92) mentions at several places that practice of such virtues helps us for rapid and good success in yoga. This morality is based on the higher laws of nature and organized with a view to bring about the liberation of the individual from the bonds of illusion and ignorance.

Different and difficult situations will arise in daily life and how the person acts and reacts and makes use of these virtues will decide his progress towards spirituality. We can isolate each yama or niyama to understand and practice it separately or one by one as all are closely inter-related. For example, nobody can practice non-violence only in absence of truth and love. Patanjali has not mentioned about consecutive steps of practice of yama and niyama unlike many other angas. We need to minimize or get rid of all vitarkas (improper thoughts) to get success in practicing these virtues. These spiritual practices are explained here in the sequence of Patanjali’s yogasutras (from sutra no. 2.30 to 2.45) as under:

1) Yama

Yama^[3] consist of five self restraintsor rules of observation for a sadhaka. These are, ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacarya (Celibasy, continence), and aparigraha (non-acquisiveness). Yama word is derived from the verb root “yam”, which means to control or restrain. These practices are moral and prohibitive. Apart from making a well behaved and disciplined society, practice of yamas produce a comparative peaceful condition of mind which is essential for the advancement in Yoga. All yamas should be practiced at all three levels i.e. by body, speech and mind. At subtler and greater level, they should be practiced as mahavratas as explained later in this chapter. Each yama is explained here as per yogasutra.

i. Ahimsa:

Violence, performed by self, got done by another or approved by self out of anger, greed or delusion at mild, moderate or intense level is the cause of infinite misery and unending ignorance according to yogasutra^[4]. Once a person gets established in non-violence (ahimsa), he can create around him an atmosphere of non-violence and carries an “aura” surcharged with love, peace and compassion without expressing it at emotional level. The violent and hatefull vibrations of those who come near to such Yogi are over-powered at that time by the much stronger vibrations of love and kindness emenating from him. All living creatures, many of them though are life-long enemies of one another will cease to feel enmity in his presence.^[5] He will create a harmless atmosphere, where no violent activity finds reciprocation and cessation of hostility will come close to him. Maharsi Ramana, Lord Mahavira and Lord Buddha are some of the live examples from our history who had demonstrated this aura. The life-stories of such saints and incidences of non-violence do not demonstrate any miracles but, happen as a result of natural law.

Ahimsa has broad sense of not injuring or hurting anybody by our actions, words or thoughts. Harmlessness also includes love, compassion and absence of jealousy. It is dynamic quality of universal love and kindness which is much more than harmlessness.

ii. Satya

The person, who has acquired this virtue of truthfulness^[6] perfectly, will get fruits of his actions without fail. Satya is observing truthfulness in every way of life. A state of connection between one’s action or words and its consequences as fruits gets established. It is maintaining total uniformity in our speech, thoughts and behavior or attitude. He is pure like a mirror reflecting the divine mind. According to scriptures, words and actions of such a person merely reflect God’s will and can anticipate the happenings of the future. Satya creates power that words of the follower come true. A true Yogi never thinks of changing the natural laws and his lifestyle also is truthful, so when he thinks of something, his wishes are granted. But an act of deceit or even an idea of deceiving is against satya, which is asatya (non-truth).

iii. Asteya

Asteya is non-stealing. One who firmly gets established in non-stealing and honesty, people of this world offer everything including gems and jewels at the service of him.^[7] Asteya is not having anything which rightly does not belong to one. The practice brings treasures of all kinds and wealth one needs. Unforunately, such persons are very rarely found around us. Normally most of us have tendency to misappropriate or grasp things even if they don”t belong to us. This is because we are governed by ordinary law of nature. Even an intention to possess things which belongs to others is a mental asteya (stealing). According to late Pandurangashastri Athavale, the famous saint, honesty is not the policy but should be a way of life. Through Yoga practices, we can reach above this ordinary level.

iv. Brahmacarya

Brahmacarya is observing disciplined life of self-restraint and maintaining sensual control, not allowing senses to take control over us. It is a mode of behavior which is conducive for reaching the highest goal for the spiritual aspirant. Obviously, the person practicing abstinence from chastity will always try for spiritual upliftment and would always practice other virtues also. Thus brahmacarya includes all other yamas. Such practitioners called brahmacaris have complete mastery over the senses and related instincts. Virya is not only conservation of strength and sexual energy, but vibrant vitality too. The conserved energy of the body can be sublimated to serve the higher purposes of the soul. When such Yogi is established in non-acquisitiveness, he gets full knowledge of the purpose of his own birth^[8].

v. Aparigraha

With the steady practice of aparigraha^[9], knowledge of previous birth and present life is attained. Aparigraha is non-receiving and possessing and not accumulating of things. It means not accepting anything which is not immediately needed for one’s life maintenance and other essential duties. Though practice of this yama is more at physical level, it improves our sense of mental detachment. It goes with sanyasa which is desirelessness and disattachment. Aparigraha in strict sense is the most difficult virtue to follow. The development of intense non-possessiveness frees us to a very great extent from habit of identifying ourselves with our bodies (“I” consciousness) and surrounding things.

Observance of these yamas should not be conditioned by or restricted to birth, class, place, time, social status or occasion and extending to all stages constitute great-vows (mahavrata)^[10] as per yogasutra. No exceptions can be allowed in the practice of great vows. It involves great hardships on occasions. It is sarvabhauma, which means obligatory in all circumstances and under all conditions. The universality of the vows leaves no loop-holes through which one’s mind may tempt him to escape and his course of action on most occasions will be quite clear. He will follow this right path consistently and religiously with full faith and confidence.

Whenever we have inhibitions in following any of yama, niyama due to vitarkas i.e. erroneous ways of thinking and feeling, cultivate contemplation (bhavana) on opposites as suggested in yogasutra.^[11] Normally, such types of actions or vices like violence, lies, stealing, loss of control over senses and needless accumulation of materials are results of vitarkas or wrong thinking (avidya). When deviant thoughts present themselves inhibiting restraints and observances, the true aspirant can try to cultivate opposite tendencies in case of such disturbances or vitarkas rather than suppressing them.

“Vitarkas are done by own-self, got done by others or approved by own self and those are preceded by greed, anger or delusion and such actions are mild, moderate or intense. They are unending consequences or fruits resulting from pain and ignorance. They are eliminated by opposite thoughts.”

It also indicates that each vitarka has twenty seven divisions or ways of doing it.^[12]

It is necessary for each one of us for healthy life to wipe out the negative thoughts from our mind and replace them with positive thoughts with such practices. Lots of techniques are suggested by sage Patanjali and other great thinkers of our past and modern era.

2) Niyama

The second anga of Patanjali’s astangayoga is niyama (observances). These practices are disciplinal and constructive. They should be carried out actively and consistently i.e. on regular basis with full of awareness and involvement. Purity, contentment, austerity, self-study and self-surrender constitute five niyama (sutra 2.32). Each niyama is briefly described here.

i. Sauca (Purity):

“sauca” is our ability to help the prakrti (vehicle) to serve efficiently as an instrument of the divine life expressing through it at the particular stage of evolution.^[13] Yogasutra 2.40 and 2.41 explain us the results of developing physical and mental purity respectively.

Sauca (physical and mental purity) creates an attitude of detachment to the aspirant by looking at the body and inside of it, which can never be pure and clean. So, dislike gets created towards own body and disinterestedness towards others” bodies arises. He is disinclined to have physical contact with others.

By internal purification (and practice of refinement of the intellect), the aspirant gets purity of self, cheerfulness (mental satisfaction), one-pointedness, control over senses, ability of perceiving the self and self-realization. He slowly moves to higher level of consciousness and internally oriented.

Sage Vyasa^[14] explains in his bhasya that complete and long lasting purity of the body is impossible. Inspite of the knowledge that body under the skin is a mass of flesh, blood, bones and all kinds of secretions and waste products, we do not feel disgust for it. Rather, one regards it as most loved possession. The Yoga practitioner slowly starts getting rid of its attraction and attachment. Through concentration and meditation, the personality reaches to the highest (sattva) aspect which is so pure that it can mirror the light of the transcendental Self without distortion. He would seek seclusion and avoid contact with the worldly matters.

Purity should be at both the levels: physical and mental. Physical purification could be done externally and internally. Hathayoga prescribes various purifying processes in the form of satkriya (six types of cleansing techniques) which bring about cleansing of internal systems of our body. They are dhauti, neti, basti, lauliki, trataka and kapalabhati. This brings about cleansing of external organs like eyes, nose, throat, ears and internal organs like respiratory passages, entire alimentary canal and other internal cavities.

Any other method including these kriyas for cleansing body from outside and inside can be included in sauca. Patanjali’s techniques like astangayoga, cittaprasadana, kriyayoga are more relevant for mental purification. Other forms of Yoga like mantrayoga, bhaktiyoga, karmayoga, jnanayoga, layayoga, nadayoga and spiritual practices like prayers and chanting mantra also purify mind and emotions. Lots of active and consistent efforts are needed to bring about complete purity in our body and mind.

ii. Santosa:

The real contentment gives unexcelled happiness to the practioners as per Patanjali^[15] which is second niyama. Santosa (contentment) gives unsurpassed happiness. It is mere contented acceptance of one’s allotted life, without envy and restlessness. It is totally a mental attitude unlike other niyamas. A true aspirant should actually put it into action. Contentment only can give equibrium to our mind. In his Yogabhasya, Vyasa explains it as not coveting more than what is at hand. It is an expression of renunciation. But, this can not be attained without constant alertness and training the mind for right attitude on regular basis. Therefore, this virtue is put under niyama. Though, it is comparable with aparigraha of yama, we should be able to come out of illusory feeling of quite desirelessness. Consciously we should eliminate each personal desire from root of the mind. One gets the real happiness from within independent of external circumstances. Contentment can be attained by changing the state of constant disturbance into a state of constant equilibrium and stillness by a deliberate exercise of the will, meditation and other means one can practice. It is an extremely positive and dynamic condition of the mind.

iii. Tapas:

The fire of tapas burns and destroys all impurities and gives perfection

of sense organs and body.^[16] Tapas (austerity or mortification) is one type of self-discipline, progressing towards the goal with consistent efforts and hardwork. Tapa is to “heat” or to glow. To melt and mould a tough metal, heat is needed. The fruit of such asceticism is the perfection of the body, which becomes robust like a diamond according to bhasyakara Vyasa. It is a whole science of character building. It also purifies our body and improves will power.

Practice of tapas includes regular Yogasadhana like observance of moral virtues, attaining physical firmness through postures, Pranayama (regulation of life force to gain perfection of functioning of senses), Meditation, consumption of sattvika diet, fasting or mitahara (controlled diet) and other spiritual practices till one attains the goal. The ultimate purpose is getting dissociated from consciousness.

iv. Svadhyaya:

The next niyama is svadhyaya (self-study). Svadhyaya^[17] results into union with the desired diety. He will be able to meet his guru, guide or the most trust worthy person who does not exist now. The aspirant has to study sacred scripture, gain knowledge of philosophy, literatures, practices and other aspects of Yogic sciences, reflect continuously on it and try to get absorbed into it. He gets connected to divine within. By study (svadhyaya), Yoga is developed; by Yoga the study is confirmed; and the highest-self is revealed by the combined power of the study and Yoga^[18].

According to one historical scholar King Bhoja in his literature Rajamartanda, svadhyaya is equated exclusively with recitation. It opens up a channel between sadhaka and the object of his search. A free flow of knowledge, power and guidance starts from higher to the lower consciousness. A broad and intellectual background clear and broad grasp of the subject are necessary elements for the steady progress. Along with detailed knowledge, constant reflection and contemplation will help the aspirant to know the reality from within. Slowly and gradually, the sadhaka will leave support of books and scriptures, dives into one’s own mind for his entire quest. Thus, it is self-development through self-study. This experience actually is an indicator to the spiritual aspirant that he is on the right path towards the goal. Then, he can continue his journey towards samadhi.

v. Isvara-pranidhana:

Yogasutra^[19] 2.45 defines Isvara-pranidhana as accomplishment of samadhi from resignation to God. It is merging individual will with the will of God. The only way to get freedom from limitations and illusions of life due to one’s asmita (ego) is by getting rid of this veil of “I”consciousness. Isvara-pranidhana helps in this mission by systematic and progressive merging of individual will with the will of Isvara and destroying the root of all klesas. A yoga aspirant can practice devotion to Isvara. Slowly, he can reach to a state where surrender happens spontaneously. This is the threshold of samprajnata samadhi.

The other practices for this aim are karmayoga, bhaktiyoga and true love for all and the supreme. Yogabhasya by Vyasa explains it as “On account of devotion, through a particular love (bhakti towards him), the lord inclines and favors him alone by reason of his disposition. By this disposition only, the Yogin draws near to the attainment of samadhi and fruits of ecstacy, which is liberation”^[20]. Through this practice of Isvara-pranidhana, one starts believing that will of the God is supreme in the world, over which He rules. One submits to this Will willingly and happily. He comes out of all types of stress, undergoes deeper process of transformation, finally reaching the state of samadhi. Thus, by refining and intensifying progressively an attitude of self-surrender to God, we can attain the supreme enlightenment. The leap from individual experience to ecstatic self-realization is a matter of divine intervention.

Thus, such practices of yama-niyama explained above not only help us to make accelerated progress in our spiritual journey, but also reduce stress and problems in our life due to various klesas. One should try to follow them as per their own level best making that habit in his life.

3) Asana

Out of all eight angas of Yoga practice, the third limb asana is the most popular and demonstratable limb. Basically, these are physical postures having specific manner of performing them, and gives lots of benefits on our body flexibility and strength (musculo-skeletal system), endocrine glands on balancing hormones, vital capacity, neuro-muscular coordination, concentration power and finally total health. The goal of performance of this practice is to minimise physical disturbances and to make our body a suitable vehicle for descend of higher spiritual forces.

Hathayoga puts a strong emphasis on preparing physical body by going through various asanas, kriyas and physical exercises. This results into changes in deeper level of consciousness. This activates different energy centres (cakras), awakening dormant spiritual power in the form of kundalini (that which is coiled up). Practice of asanas is the first step in Hathayoga practices, for spiritual progress.

Rajayoga talks of tackling the mind and its vrttis through physical body initially and taking care of moral values (yama-niyama) simultaneously while going through journey. So, in this also asanas are practiced first to take control over both body movements and steadiness. Maintaining a particular posture steadily for long time through regular practice, body ceases to be the source of disturbances to the mind. Patanjali has tried successfully to explain philosophy of practice of postures (asana) in only three sutras.

The first sutra^[21] for asana simply defines asana as steady (sthira) and comfortable (sukham) posture. These are two essential requirements in practicing any asana. Patanjali has not given any name of asana, but one can practice any posture of his choice as per technique shown by him. Comfort (s ukha) is the first requisite which makes the second prerequisite of steadiness possible. Hathayoga mentions 84 asanas, the prime ones are meditative postures like sidhhasana, padmasana for stabilizing the body for meditation. In short, immovability (steadiness) and relaxation are two essential parts of asana according to Patanjali.

If we continue the practice as shown by Patanjali in this way and according to yogasutra^[22], this state of equanimity could be attained. While doing asana, one should gradually minimize the efforts and meditate on infinity (ananta) for mastering it. Though, duration of practice is not mentioned here, but as it is essential prerequisite for pranayama, should be practiced accordingly. Due to above changes, these asanas are very useful sutracho-spiritual techniques.

Though fixing mind on infinity in the final position of asana is very difficult, one can proceed systematically. First one can develop awareness on muscular tension, different sensations, nerve impulses and all other changes occurring within the body. Thus, the practitioner shifts his awareness from gross to subtler level. During practice of cultural postures, he can feel the subtler changes in circulation of blood, pressure in the visceral organs, nerve impulses passing through the spinal column followed by sound vibrations though out the body. With prolonged and consistent practice of asanas, one can attain a state where he feels body apartness to get visualization of infinity and then, experiencing merger with that.

Initially an aspirant finds it difficult to realize above mentioned changes in attitude, hormones and vital capacity and is unable to detect inner changes as he is busy in paying attention to the tension and musculature. For this, one should slowly and gradually transfer his control of body from conscious mind to subconscious mind. Thus, conscious mind is withdrawn from body without affecting the stable, fixed condition of the body. The same sutra (2.47) has also been explained by some translators as to maintain steady pose effortlessly so that mind becomes free to contemplate on infinity. Thus the citta is to be directed to some object of infinite dimensions like sky and ocean and then, try to become one with that. Both prayatnasaithilya (minimizing efforts) and anantasamapatti (meditating on infinity) always go hand in hand. If these two are well coordinated, then the asana becomes the ideal posture. This experience brings many positive physiological changes like reduction in heart rate, pulsation and respiratory rate. The practitioner becomes immune to the pairs of opposites^[23]. If above said process is adopted then, the result is destruction of dvandas. Dvandas are pair of opposites like heat and cold, pleasure and pain, good and evil or mental conflicts accompanied by tension. It resolves all conflicts. So, immunity is developed against duality of mind.

Similar type of mental state and position is mentioned by Goraksanatha, the disciple of great guru Matsyendranatha in his collection of nectar-like words (amrtavakyam, sutra 215) as under:

“Where there is neither sorrow nor happiness, neither joy nor grief, neither dream nor wakefulness, neither hunger nor food, neither arrival nor departure, neither speech nor silence, in such place one should maintain one’s position with consistent feeling.”^[24]

Through such practices, moderate diet and seclusion, one can attain liberation.

As per Taimni,^[25]

“Gaining control over body by mastering the asana brings about an extraordinary influx of the spiritual force which expresses itself in outer life as will-power”.

A meditative pose is an erect posture holding the back, neck and head in astraight line without strain to allow our mind to forget the body and concentrate on object of meditation. When mind becomes deeply absorbed, according to Hathayoga, a spiritual current is felt to rise through the spine and the passage for this current must be kept straight and open.

When one sits relaxed in the asana, he starts feeling slackening of breath as if pranayama or alteration in regulariry of breathing is happening spontaneously (gativiccheda) without voluntarily trying to control it.

4) Pranayama

prāṇāyāmo bhavedevaṃ pātakaindhan pāvakaḥ | bhavodadhi mahāsetu procyate yogibhiḥ sadā || (yogacūḍāmaṇi upaniṣada)

Pranayama is considered as the best spiritual practice according to Upanisad. The fire of Pranayama burns all the unwholesome karma. Pranayama is like a bridge to cross the oceon of samsar (our worldly life).

The next activating station on the journey to spiritual goal is pranayama, one of the most important for controlling our mind. Patanjali defines pranayama^[26] as: “After getting established in asana, cessation of inspiration and expiration is called pranayama.” Practical meaning of prana is breath and ayama is expanse. So, expanding or elongating prana is pranayama. Actually, the breath is only an external aspect or manifestation. Prana, the life force or the vital energy which exists on all the planes of manifestation is connecting link between matter and energy on one hand and consciousness and mind on the other. Thus, it is able to serve as an instrument for actions and reactions of matter and consciousness with each other. There is an intimate relation between prana and mind. This relation is utilized in defferent ways in different schools of yoga. Hathayogapradipika mentions proportionate relationship between breath (vata) and mind (citta). Anyone can be controlled by controlling the other. The Bhasyakara Vacaspati says that pranayama can be accomplished with the aid of puraka, kumbhaka and recaka.

Hathayogapradipika discusses pranayama at length and describes eight types of kumbhaka as pranayama. They are suryabhedana, ujjayi, sitkari, sitali, bhastrika, bhramari, murchha and plavini. In another important Hathayoga text “Gheranda Samhita’, instead of sitkari and plavini pranayama, sahita and kevali kumbhaka are explained.

“The whole adventure of Yoga is but a play of the Pranic force”.^[27] Prana, the vital force, is a specialized kind of composite energy with a material basis. The vehicle which carries it is pranamaya kosa. On a very raw basis, it can be identified by our breaths. This prana has different functions in different parts/organs of our body. Mainly there are five main and five upa-prana are described in the scripture. They are classified according to their functions and location. Accordingly, it gets located in different forms and with different names like prana, apana, vyana, samana, udana as main prana and naga, kurma, krikara, devadatta, dhananjaya as upa-prana. Pranayama is restraint or control of this prana and not simply and only our breath, as commonly understood.

Breath is just one of the many manifestations of actions of prana in our physical body. Definitely, there is a close connection between these two, which enables us to manipulate the currents of prana by manipulating breathing. Prasna Upanisad holds prana as the most powerful primal energy responsible for all functions of our body and the entire universe.

Above sutra (2.49) of Patanjali defines pranayama as controlling prana (breath) by stopping the movements of inhalation and exhalation after mastering asanas and after destroying the opposites with practice of asana. This also means a break or cessation in the movement or regularity and rhythm of breath. Pranayama is beneficial for physical and mental health, but should be practiced under the proper guidance of the competent guru (expert teacher). After adequately preparing our body and mind setup by the practices of yama, niyama, asana and kriya (cleansing process), one should practice it regularly with full awareness, efficiency and understanding of its rationale and limitations. Slowly and gradually with consistency in the practice, intervals between inhalation and exhalation should be increased, which is called retention of breath or kumbhaka as per Hathayoga terminology. That is how one gains control over flow of pranic currents.

Kumbhaka unlocks the doors of unexpected powers. If it is accompanied by controlled inhalation with full awareness (puraka) and controlled exhalation (recaka) followed by controlled cessation of breath is sahita kumbhaka. When it gets stopped automatically, the effortless cesassion of breath is called sahaja or kevala kumbhaka. One should practice kumbhaka with great care and precautions only after mastering puraka and recaka. Though Patanjali has never used these three terms (puraka, recaka and kumbhaka), they are very commonly used in practice of pranayama as mentioned in various texts of Vacaspati (9^th century), Hathayogapradipika (13^th century), Gheranda Samhita (17^th century)^[28].

As per various Hathayogic scriptures, huge reserve of spiritual energy is situated at the base of spine in the form of kundalini, the serpent power . When it is aroused with consistent practice of pranayama and internal yoga, it travels up the spine piercing through six cakras (centres of consciousness) reaching the seventh at the centre of the brain producing various degrees of enlightenment.

The whole treatment of astangayoga is given in such a light progressive way that each stage prepares for the next stage and needs an adequate degree of perfection in the preceeding one. The two Yogasutras (2.50, 2.51) explain the process in four modes of pranayama.

When pranayama is observed according to space, time and number, it results into the prolongation of breath (dirgha) and also becoming finer and finer indicated by word suksma in first sutra.^[29] Three operations of pranayama are mentioned here. The first mode, which is bahyavrtti pranayama, one has to practice modified, prolonged and faint exhalation. The second abhyantara-vrtti-pranayama is prolonged and finer inhalation. Third mode is stambhavrtti where breathing is suspended for sometime as per the capacity of the aspirant.

Another meaning given by different scholars and translators is suspension of breath has three modifications: antar-kumbhaka (stoppage after inhalation), bahya-kumbhaka (stoppage after exhalation) and instant stoppage or kumbhaka (sthambhavrtti). Pranayama can be measured in three modes: “desa” is the limits of the distance of inward and outwards flow, “kala” is the period and “samkhya’ is the number.

The fourth or caturtha is described as bahyabhyantara visayaksepi^[30] ” is automatic cessation of breathing without any dependence of inhalation or exhalation. It is involuntary and natural operation transcending the realms of both inwards and inward modalities. Maharsi Vyasa has suggested that the fourth pranayama is different and very subtle where the breathing stops automatically. This practice of spontaneous retention of breath is possible only after mastering all the previous three varieties. So, this one transcends the sphere of influence of external and internal operations. This experience actually takes us towards the state of samadhi.

Pranayama should be practiced in any comfortable posture. Any modification or alteration of normal mode of breathing should result in slackening of breath. The breath may be stopped externally or internally or checked in mid-motion and regulated or measured according to place, time and fixed number of moments or number of rounds, so that the stoppage is either protracted or brief. The fourth type of pranayama is retention of the breath. Here, when breathing gets stopped automatically, almost a state of no activity is experienced in the body. At this stage, with the regulation of pranic currents, desired changes can be made in our system. This fourth pranayama is the real one or the final results of all others.

Patanjali has just mentioned principles and prime benefits of techniques and not the details of processes of asana or pranayama. Main benefits of pranayama according to him are explained in two of his sutras^[31].

By practice of pranayama, the veil over prakasa (over revelation of true knowledge) is attenuated. The mental vision of the practioner gets cleared as the covering sheath of avidya (ignorance) gets removed slowly with the regular practice of pranayama and the real light of knowledge and wisdom hidden under the cover illuminates or shines. Citta gets cleansed giving us the knowledge of discrimination. This makes the citta ready for the sense-withdrawal towards pratyahara and dharana. Mind becomes fit for concentration.

This “Inner Light” is the light of spiritual discrimination between the real and the unreal. Thus, it results into fitness of mind for dharana (power of concentration). As now, he can see very clearly and can focus sharply preparing his mind for internal yoga (antarangayoga) i.e. dharana, dhyana, samadhi.

5) Pratyahara

The next step of astangayoga after all above preparations for inner yoga is pratyahara, which is withdrawal of senses, as it were and following the essential nature of mind by those very indriyas when separated from their corresponding objects. Not allowing sense organs to have contact with their respective objects is pratyahara.

The senses are diverted inwards to the origin i.e. ultimately to citta. With consistent efforts, the aspirant starts loosing contact with the external objects. As they are the sources of enjoyment for the mind, the destraction or fluctuation of the mind gets reduced with this practice. This is the necessary prerequisite for the further stages of meditation–dharana, dhyana and samadhi. Thus, pratyahara plays the role of connecting bridge between bahiranga (external) and antaranga (inner) yoga. This stage is attained spontaneously by intensive practice of pranayama. Then, the mind becomes fit to enter into the state of dharana (sutra 2.53). The practice of pratyahara results into complete subjugation or control of the senses.

Patanjali has used the word ‘iva’ (as if) to indicate that the turning inward is not yet complete. The stage is compared with a tortoise, which withdraws its limbs within from all sides. The determined mind, the intellect, the ego and the citta together can make it possible. For this the awareness should be natural, effortless, total and choiceless.

If we check our mind and its normal contents at any given time, there are several constantly changing images which are following types:

1. Ever-changing impressions of external world through our sense organs
2. Memories of the past experiences producing certain impressions
3. Impressions connected with anticipations of the future

Out of these three, a) is the direct result of our contact with the outer world, which needs to be eliminated through the practice of pratyahara to fecilitate and prepare our mind for meditation. The other two, b) and c) are purely mental and are controlled through practice of dharana (concentration) and dhyana (meditation). Pratyahara is shutting our windows of senses, disconnecting mind from senses or withdrawal of senses from worldly objects. Thus it isolates our mind from the external world. This is possible only if one tries to practice yama and niyama religiously to eliminate emotional disturbances due to moral defects in one’s nature, gains mastery over asana and pranayama to bring body under complete control and breathe under voluntary control. Once we succeed in this, no longer we remain slave of our senses. All the senses become orderly and obedient servants of the self-controlled mind. Thus we gain the great mastery over senses^[32]. The mind gradually grows calmer taking total control over senses. Sanmukhi mudra recommended in Hathayoga is a deliberate attempt and technique helpful for pratyahara for withdrawal of senses. The guru helps here according to Swami Satyananda Saraswati.

With these practices of five angas, all together as all are interconnected, external limbs (bahirangayoga) of Patanjali’s astangayoga is established and the aspirant become capable of treading further spiritual stages of antaranga yoga.

The first five limbs explained above are external practices as compared to next three limbs namely dharana, dhyana and samadhi. These are practically consecutive angas as suggested by sage Patanjali. The previous stage one culminates into the next stage and all three together namely concentration, meditation and spiritual absorption results into samyama^[33] when it is confined to the same object. The true nature of an object is known by this three-fold process.

6) Dharana

The verbal root of dharana is “dhr” means “to hold”. Here, it means holding one’s attention and fixing it on an internalized object. It also is one-pointedness (ekagrata). Dharana is defined as confining citta on a spot or object within a limited sphere or holding the mind within a centre of spiritual consciousness in the body.^[34] The object should be an internal conceptual region or sphere.

“Desabandha cittasya’ is fixing a region of the citta. The aspirant can fix his mind upon one point which may be such places as the naval sphere, the lotus of the heart, the head, the shining part or inner light, the nose tip, the forepart of the tongue as per Vyasa bhasya or the form of chosen ideal. All the ideas arising in the mind are closely related to the object chosen and that is initial part of dharana, involving savitarka samapatti. In the beginning of anataranga sadhana (inner practices), it is very difficult to keep one’s mind on the subject chosen for concentration. It starts wandering everywhere except the the object. Hence, consistent efforts are needed on regular basis to keep mind focused, after which the similar thoughts of the same subject visit our mind. The previous practices help here to eliminate uncontrollable desires and emotions with the practice of yama and niyama. Asana and pranayama help to minimize physical and vital disturbances. And pratyahara supports detachment of mind from the sense-organs, which are sources of distractions.

Each object has innumerable aspects and the mind can consider these aspects one by one. Thus, mind is continuously moving on various aspects of the same object doing dharana, where the region of movement is confined (desa-bandha) and an unbroken awareness remains on the same object.

7) Dhyana

The higher degree of unbroken awareness as mentioned above and power of attention makes us eligible for entering into the state of dhyana. From dharana to dhyana; there is a move from gross to subtle and from multiple to a single thought. Here, there is complete elimination of distractions and interruptions. There if the attachment on the experience of one object continues, moving mind gets one-pointed, it becomes dhyana as per ‘pratyayaekatanata’.^[35] One-flowingness towards an object is uniform consciousness of a single content in mind and that is the state of dhyana. It is an unbroken and prolonged flow of thought towards the object of concentration also called as meditation. Here, the object of meditation occupies the full content of the mind. “Ekatanata’ means uniformity and “pratyaya’ here is total content of the mind or experience. Mind remains fixed in continuous contact with it during dhyana. There will be continuous flow of thoughts in mind but confined to single object similar to water flowing in a river, but confined between two banks. Actually, meditation is a process by which a person concentrates more and more upon less and less. Thoughts also get reduced to many to single. It is a method of emptying our mind while, paradoxically, remaining alert.

Initial purpose of meditation is to intercept the flux of ordinary mental activity (different vrttis as explained earlier). The first two vrttis namely, pramana (knowledge derived from perception, inference and authoritative testimony) and viparyaya (misconception) are disposed of by the practice of pratyahara (sense-withdrawal). The tendency toward third vrtti, vikalpa (conceptualization) gradually diminishes as meditation diminishes. Nidra (Sleep), the fourth vrtti is overcome by maintaining a state of wakeful attention in the practice of dharana and dhyana. Smrti (memory) is still active in the lower states of samadhi and is fully transcended only in the highest type of ecstatic realization which is a samprajnata samadhi.^[36]

8) Samadhi

Acute concentration leads to meditative absorption, the ecstatic state or samadhi. It is the experience of complete fusion between subject and object. The citta almost merges with the object of meditation. The subject-object relationship almost comes to an end. Sri Ramakrsna Paramahamsa, the great spiritual saint, used to explain this state with the illustration of “salt-doll”, which jumps into ocean to know it and never comes back to tell how is ocean. This spiritual journey is irreversible.

The continuity of thoughts should be regarded as a gauge for measuring the necessary control over the mind and intensity of concentration. Prolonged practice of meditation takes the experiencer beyong thought as his mind becomes one with the object. This process of meditation ends into samadhi (absorption) in which the true nature of the object shines forth in its essence, not distorted by the mind of the perceiver.^[37] Thus, the samadhi is just that condition in which only the object of meditation shines forth and the self is absent as it were.

As the meditation reaches further to the deeper level, the object is perceived in its subtlest aspect finally loosing its form (svarupasunya). From the subjective point of view, citta (subject) having totally identified with itself with the object of meditation, devoid of form, looses its own subjectivity (svarupa). It is the pure subjectivity, the self-consciousness which serves as a veil to keep it separated from essence of the object and the reality that the aspirant is looking for. So, this self-consciousness has to disappear for the progress towards samadhi (svarupasunyam eva). The essential nature of the mind or svarupa seems to be disappeared during samadhi.

The details of samadhi are discussed later in this chapter.

Footnotes and references:

[1]:

yamaniyamāsanaprāṇāyāmapratyahāradhāraṇādhyānasamādhayo'ṣṭāvaṅgāni || Patanjali Yoga Sutra, 2.29

[2]:

yogāṅgānuṣṭhānādaśuddhikṣayejñānadīptirāvivekakhyāteḥ || Ibid., 2.28

[3]:

ahiṃsāsatyasteyabrahmacaryāparigrahāḥ yamāḥ || Ibid., 2.30

[4]:

vitarkā hiṃsādayaḥ kṛtakāritānumoditā lobhakrodhamohapūrvakāmṛdumadhyādhimātrā duḥkhājñānānantaphalā iti pratipakṣabhāvanam | Patanjali Yoga Sutra, 2.34
A.Hariharananda, Yoga Philosophy of Patanjali with Bhasvati, University of Calcutta, 2000, p.217

[5]:

ahiṃsāpratiṣṭhāyāṃ tatsannidhauvairatyagaḥ || Patanjali Yoga Sutra, 2.35

[6]:

satyapratiṣṭhāyāṃ kriyāphalāśrayatvam || Ibid., 2.36

[7]:

asteyapratiṣṭhāyāṃ sarvaratnopasthanam || Ibid., 2.37

[8]:

Swami Anand Rishi, Patanjalayogadarsana, Yoga Vidya Niketan, 2012, sutra 2.39, p.127

[9]:

aparigrahasthairye janmakathantāsambodhaḥ || Patanjali Yoga Sutra, 2.39

[10]:

jātideśakālasamayānavacchinnāḥsārvabhaumāmahāvratam || Patanjali Yoga Sutra, 2.31
Bengali Baba, Yogasutra Patanjali with the Commentary of Vyasa, Motilal Banarsidass Pvt.Ltd, Del hi, 2005

[11]:

Patanjali Yoga Sutra, 2.33

[12]:

vitarkahiṃsādayaḥkṛtakāritānumoditālobhakrodhamohapūrvakāmṛdumadhyādhimātrāduḥkhājñānānantaphalā itipratipakṣabhāvanam || Patanjali Yoga Sutra, 2.34
Bengali Baba, Yogasutra of Patanjali, with the Commentary of Vyasa, Motilal Banarsidass Publishers Pvt. Ltd, Delhi, 2005, pp.58-59

[13]:

śaicātsvāṅgajugupsāparairasaṃsargaḥ || Patanjali Yoga Sutra, 2.40
sattvaśuddhisaumanasyaikagrayendriyajayātmadarśanayogyatatvāni ca || Patanjali Yoga Sutra, 2.41, Ibid., p.199

[14]:

tatra śaicaṃ mṛjjalādijanitaṃ meghyābhyavaharaṇādi ca bāhyam | ābhyantaraṃ cittamalānāmākṣālanam | Bengali Baba, Yogasutra Patanjali with the Commentary of Vyasa, Motilal Banarsidass Pvt.Ltd, Delhi, 2005 , p.282

[15]:

saṃtoṣādanuttamaḥ sukhalābhaḥ || Patanjali Yoga Sutra, 2.42

[16]:

kāyendriyasiddhiraśuddhikṣayāttapasaḥ || Patanjali Yoga Sutra, 2.43

[17]:

svādhyāyādiṣṭadevatāsamprayogaḥ || Patanjali Yoga Sutra, 2.44

[18]:

Bangali Baba, Yogasutra of Patanjali with the commentary of Vyasa, Motilal Banarsidass Pvt.Ltd., Delhi, 2005, p.15

[19]:

samādhisiddhirīśvarapraṇidhānāt || Patanjali Yoga Sutra, 2.45

[20]:

G.Feuerstein, The Yoga Tradition, Motilal Banarasidass Publishers Private Limited, Delhi, 2002, p.330

[21]:

sthirasukhamāsanam || Patanjali Yoga Sutra, 2.46

[22]:

prayatnaśaithilyānantasamāpattibhyām || Ibid., 2.47

[23]:

tato dvandvānabhighātaḥ || Ibid., 2.48

[24]:

“Amrtavakyam” published by The Lonavla Yoga Institute (India), Lonavla, p.151

[25]:

I.K.Taimni, The science of Yoga, The Theosophical Publishing House, Chennai, 2005, p.230

[26]:

tasmiṃsatiśvāsapraśvāsayorgativicchedaḥprāṇāyāmaḥ || Patanjali Yoga Sutra, 2.49

[27]:

G.Feuerstein, The Yoga Tradition, Motilal Banarasidass Publishers Private Limited, Delhi, 2002, p.331

[28]:

Anand Rishi, Ananda Varsha, Patanjalayogadarsana, Yoga Vidya Niketan, Mumbai, 2012, p.139

[29]:

bāhyābhyantarastambhavṛttiḥdeśakālasaṅkhyābhiḥparidṛṣṭo dīrghasūkṣmaḥ || Patanjali Yoga Sutra, 2.50

[30]:

bāhyābhyantaraviṣayākṣepī caturthaḥ || Ibid., 2.51

[31]:

tataḥ kṣīyate prakāśāvaraṇam || Patanjali Yoga Sutra, 2.52, dhāraṇāsucayogyatāmanasaḥ || 2.53

[32]:

tataḥ paramāvaśyatendriyāṇām || Patanjali Yoga Sutra, 2.55

[33]:

Bengali Baba, Yogasutra of Patanjali with the Commentary of Vyasa, Motilal Banarsidass Publishers Pvt.Ltd, Delhi, 2005, p.67

[34]:

deśabandhaścittasya dhāraṇā || Patanjali Yoga Sutra, 3.1
P.V.Karambelkar, Patanjala Yogasutra, Kaivalyadham, Lonavla, 2005 (1987)

[35]:

tatrapratyayaikatānatā dhyānam || Patanjali Yoga Sutra, 3.2

[36]:

G.Feuerstein, The Yoga Tradition, Motilal Banarasidass Publishers Private Limited, Delhi, 2002, p.332-33

[37]:

tadevārthamātranirbhāsaṃsvarūpaśūnyamiva samādhiḥ || Patanjali Yoga Sutra, 3.3, Swami Prabhavananda, Patanjala Yogasutra, Sri Ramakrishna Math, Chennai, 2010, p.123