Patanjali Yoga Sutra – Chapter 4
Kaivalya Pada:
Verse 1
janmaushadhi-mantra-tapah-samadhijah siddhayah
janma – birth, particular species; ausadhi – drugs; mantra – special sound; tapah – physical bodily austerities in Hatha Yoga; Samadhi – continuous effortless linkage of the attention to a higher concentration force, object or person; jah – what is produced from; siddhayah – mystic skills
The mystic skills are produced through taking birth in particular species, or by taking drugs, or by reciting special sounds , or by physical bodily austerities or by the – continuous effortless linkage of the attention to a higher concentration force, object or person.
Commentary:
The mystic XE “mystic” skills are inherent in the subtle body of each creature but the manifestation of these depends on particular circumstances. Taking birth in a particular species either as an animal, angel, or human being, can cause one to express unusual powers. Taking narcotic drugs or stimulants may cause shifts in pranic force in the subtle body. This would activate some paranormal powers. Repeating special sounds or having these recited on one’s behalf might affect the pranic arrangement in one’s subtle body, resulting in paranormal powers. And of course yoga austerities in Hatha Yoga would definitely cause the development of psychic powers. Samadhi, which is listed last by Sri Patanjali, is definitely yielding of paranormal perceptions.
Paul’s Notation:
Why then do certain individuals choose these different means? This then is a continuation of my previous comments, in that why do people go through all of this to achieve that? In this case we are talking about paranormal or psychic powers and how they can be achieved. Samadhi as a means seems simple enough if we only now just picked up the book and just began reading. But the background requirements of Samadhi greatly exceed and sometimes include some of the other methods listed like Hatha Yoga. My interest here is that different temperaments take up these different means to achieve a similar desired end. But again, what is this end that we are really looking for in all of this, and once obtained, will it ever be enough?
Verse 2
jaty-antara-parinamah prakrity-apurat
jatyantara =jati – category + antara – other, another; parinamah – transformation; prakriti – subtle material nature; apurat – due to filling up or saturation
The transformation from one category to another is by the saturation of the subtle material nature.
Commentary:
Modern authorities like Timothy Leary and Aldus Huxley, preferred the use of drugs for the development of higher perception. But Sri Gorakshanath wanted us to use the Hatha Yoga austerities. Sri Babaji Mahasaya recommended the Samadhi continuous effortless linkage of the attention to a higher concentration force, object or person. However modern spiritual masters from India usually hawk the mantra special sounds as the means of perfection. And some psychics say that a person should be gifted from birth with mystic abilities.
When a living entity develops a higher quality and when that expression becomes saturated in his nature, he is automatically transferred into a higher species of life, either as an elevated human being, an angelic personality or a divine being.
Sri Babaji Mahasaya gave me a notation for verse one:
“Each of the methods for developing or manifesting the mystic skills are listed in order of the particular efforts made by the yogi. The fist is janma or birth opportunity. That is based on efforts in the past lives. Thus in the current life, no effort is required. Some might take the janma or appearance in higher realms like in siddhaloka. There, taking a siddha yoga body, one experiences the result of his previous austerities. Others take an earthly body again and by the force of their past penance, experience mystic skills even in another gross body.
Ausadhi means hers, drugs or chemical means of adjusting the gross and subtle body. This used to be a method in the Vedic period. This is why one might read about the soma plant. This does not require much endeavor, only the acquirement of the particular plant species. By ingesting that plant in its concentrated form, pranic energy in one’s subtle body is affected and certain abilities of the subtle body become manifested. This method was used by shamans, the religious leaders of primitive people.
The herbal method is a risky one, since the dosage may be wrong. It might be too high or too low, too concentrated or too diluted. It might kill or disable the body. Mantra special sounds is the general method preferred by most human beings. This operates confidence energy of the person. By he may or may not succeed in experiencing something about the subtle body. This is an easy method requiring only the working of the vocal chords or silent mental sounding. This method remained popular for thousands of years due to human tendency for relying on hope for calling on superior authority for assistance.
Tapah means the Hatha Yoga austerities which purify both the gross and subtle bodies. This includes kundalini yoga for changing bad subtle energy. This is the classic method for attaining purity of the intelligence energy of material nature; an energy mentioned in verse 56 of the last chapter:
When there is equal purity between the intelligence energy of material nature and the spirit, then there is total separation from the mundane psychology. (Yoga Sutra 3.56)
If that energy is not purified, then the progress will be erratic causing the yogi to fall to a lower level sooner or later. The Hatha Yoga austerities are the definite way for such purity. Study what Krishna said in the chapter 65 verse 12 of His Bhagavd –Gita discourse.
The last method which is the best is Samadhi, the continuous effortless linkage of the attention to a higher reality. This is the choice method. However this is merely an advancement of the tapah or Hatha Yoga austerity method. It does not stand alone. One cannot attain Samadhi without doing the Hatha Yoga austerities proficiently.
In summary, janma means efforts in a past life. Ausadhi means eating, drinking, smelling or otherwise ingesting chemicals which affects the sublet body. Mantra means using ones faith or confident energy. Tapah means physical austerities which eradicate impurities in the subtle form. Samadhi means using ones psychic force to reach higher realities.
Paul’s notation:
So here we see in this last sentence, “To reach higher realities”.
All of these different means to “To reach higher realities”. And what might we ask does the conditioned soul think it will gain if and when it reaches these higher realities?
How does he hope to profit? Each Sunday in America where I currently live the churches fill up with people with hope of something or perhaps fear of something. It seems as if most of them do not really know why they are there. In the east people go to temples and mosques for similar reasons…looking for hope, trying to make sense out of their lives, looking for something better than what they are faced with each day. Again, is taking place yet another “unholy war” a religious war between the Jews and Moslems and Christians. The Hindus will also be involved. The whole world is being involved, and some people are trying to make sense of it? The people who live in a place like Baghdad for example will have a difficult time finding a way to practice yoga and meditation as a means to escape being very much involved in avoiding being blown up, in having their homes destroyed and their government stripped away and replaced with a different kind of totalitarian regime called democracy. So one would think that for a man in a war zone, a higher reality would be one that did not mean living on a plane of raw survival.
Some translators refer to these Yoga Sutras as Raja (royal, or yoga for kings)Yoga. It is understandable that a person in a kingly position would be free to consider reality in this way. Would have the luxury to not have to deal with the realities of the common man, and would be free to explore these “higher realities” in a more direct way, than say a person who had a family to support and an office to go to every day. Now this may seem contradictory seeing that the author of this book did not live in that way, and was not afforded those luxuries. In fact during the time I have known him I have personally seen him go to a nine to five job, come home to a family, help with chores around the house, raise children and STILL have time to practice Yoga, teach others and write these books. Anyone who uses the argument that there isn’t time for such practice is deceiving himself. A better question would be “How do I learn to use the time I do have more constructively? “
And so what are we really talking about here? If Yoga is the suspension of the mental emotional energies, then how do we go on with our lives between the time we begin this practice and the time that there is no further need to “practice”?
Verse 3
nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat
nimittam – cause, motive, apparent cause ; aprayojakam – not used, not employed, not causing; prakrtinam – of the subtle material energy; varana – impediments, obstacles; bhedah – splitting, removing, disintegrating; tu – but , except; tatah – hence; ksetrikavat – like a farmer
The motivating force of the subtle material energy is not used except for the disintegration of impediments, hence it is compared to a farmer.
Commentary:
Even though a yogin is assisted by material nature, which exhibits powerful motivating forces from time to time, still his spiritual progress is not really caused by nature. It is just that sometimes nature removes its own forces which acted as impediments to the efforts of the yogi. Even though a farmer does so many things to facilitate the growing of seeds, still that does not mean that any of his actions are the real causes of plant growth. The development from seeds to plant has more to do with the potential within the seed that it does with the farmer’s efforts. Similarly material nature does not cause a yogi’s development, even though nature may facilitate that progression.
Verse 4
nirmana-chittany asmita-matrat
nirmana – producing, creating, measuring, fabricating; cittani – regions within in the mento-emotional energy; asmita – sense of identity which is developed in relation to material nature; matrat – from that only
The formation of regions within the mento-emotional energy, arises only from the sense of identity which is developed in relation to material nature.
Commentary:
Even though the spirit’s attention is one only, still because of the mento-emotional energy, there appears to be various regions within the mind and feelings of a personality. A yogi by mystic research in kriya yoga, within his psyche, traces all these mental regions and emotional moods to the sense of identity which he experiences anytime his attention goes in the direction of the gross or subtle material nature. Thus eventually he develops a disgust (virvedah), and becomes very serious about spiritual progression. He no longer wants to be entertained by the various imaginings within the mind.
Paul’s notation:
It’s interesting, is it not, that he/they would wait to tell us this in chapter four. But what does this mean “all these mental regions and emotional moods to the sense of identity which he experiences anytime his attention goes in the direction of the gross or subtle material nature.” Neither the author nor the commentator have paused to explain this to us. What makes up this “identity”? and is the “identity “ the product of the material nature…? Is it different than it? Is it a separate entity or is it part of a larger process, which happens to see, think and feel that it is separate? Man, throughout his lifetime has many identities. He is a son to his parents, a father to his son, and employee to his boss, and a brother to his brother a husband to his wife and so on. Each role requires a certain kind of response based on a sense of conditioning in each of those stations. But who is it that has been conditioned? And does that identity have any reality to it? Where is it located? Is it a thing and if so how can it be located? Does it have any kind of actual existence? What is the imagination itself? How are these images created?
Is the mind I think is mine different than the mind you regard as yours?
Verse 5
pravritti-bhede prayojakam chittam ekam anekesham
pravrtti – frantic activity, disperal of energy; bhede – in the difference; prayojakam – very, much used or employed; cittam – the mento-emotional energy; ekam – one; anekesam – of what is numberless
The one mento-emotional energy is that which is very much used in numberless different dispersals of energy?
Commentary:
With this in mind, a yogi takes steps to stop the innumerable impulsive operations of the mind.
Paul’s notation:
With WHAT in mind? What does this verse mean? When I look at the simple book by Alistair Shearer that I picked up for the sake of simplicity and some need for balance in relation to this translation…he translates this verse in this way: “All these expressions of individuality however highly developed , are the impulses of the force of evolution.
All the same, what does this mean and why is he giving this information at this stage of the text? What Alistair is calling the force of evolution must be this chitta…this mind, this mento–emotional energy in some kind of primal state. How can a grain of sand in relation to the cosmos stand up and try to overpower this titanic force?
Verse 6
tatra dhyanajam anashayam
tatra – there, in that case; dhyanajam – produced by the effortless linkage of the attention to a higher reality; anasayam – without harmful emotions
In that case only subtle activities which are produced from the effortless linkage of the attention to a higher reality are without harmful emotions.
Commentary:
Asayam is the seat of feelings, the place in the mento-emotional energy with which is derived endearing but harmful emotions. This location is difficult to tract since it is in a mystic domain. Until a yogi gets clarity of consciousness he cannot transcend his feelings. He is continually fooled by them. When he masters the effortless linkage of the mind to higher realities, then he gains objectively and can sort out the endearing but harmful feelings, even the memory which is a storehouse of these.
Paul’s Notation:
There always seems to be a catch…always a carrot for the donkey mind to persure…be it a mystical object or a beautiful woman on the street. These considerations are fatiguing.
Verse 7
karmashuklakrishnam yoginas trividham itaresham
karma – cultural activity; asukla – not white, not rewarding; akrsnam – not black, not penalizing; yoginal – of the yogis; trividham – three-fold; irtaresam – for others
The cultural activity of the yogis is neither rewarding nor penalizing, but others have three types of such action.
Commentary:
An advanced yogi who has mastered the dhyana effortless linkage of the mind to a higher reality, may perform cultural activities, just as others do but for him, these do not result in rewarding, penalizing nor fruitless results.
What then does the yogi gain from cultural activities? He gains absolutely nothing, because his detachment allows the reactions to fall back into material nature without a claimant.
Paul’s notation:
We see the words cultural activity stated again. What other activity is there and why is not all activity the same. At one time the word Karma was translated and carried the meaning, that what you sew you reap, or for every action there is an equal an opposite reaction. But now in this translation, we see a very different meaning given…a very specific meaning implied.
Verse 8
tatas tad-vipakanugunanam evabhivyaktir vasananam
tatah – subsequently; tad – that, those; vipaka – development, fruition; anugunanam – of the corresponding features; eva – only, alone; abhivyaktih – manifestation; vasananam – of tendencies within the mento-emotional energy
Subsequently from those cultural activities there is development according to corresponding features only, bringing about the manifestation of the tendencies within the mento-emotional energy.
Commentary:
Everything in the material creation works according to innate tendency, manifesting according to time and place. Sometimes it takes thousands of years before something can manifest or be given any type of satisfaction.
In terms of the time of the earth, modern civilization is very recent. Still we see that the majority of people feel comfortable within the modern world. This is due to latent desires, which are being fulfilled under the present circumstances.
Because a yogi has mystic insight, he understands how numberless different dispersals of energy arise in the mento-emotional force by its proximity to the spirits sense of identity. Thus withdraws that sense and de-activates the mundane consciousness, freeing himself from being a slave to desires which arise in the seat of feelings. Others however must comply with the urges.
Verse 9
jati-desha-kala-vyavahitanam apy anantaryam smriti-sanskarayor ekarupatvat
jati – status; desa – location; kala – time; vyavahitanam – of what is placed apart or separated; api – even, also; anantaryam – timeful sequence; smrti – memory; samskarayoh – of the impressions formed of cultural activities; ekarupatvat – due to one form
Even though circumstances are separated by status, location and time, still the impressions form cultural activities and the resulting memories, are of one form and operate on a time full sequence.
Commentary:
This has to do with why past lives affect the present one, even though the individual may or may not recall his past. A different status, a different place and a different time, though separated from a cultural activity of the past, is in fact time full and in sequence according to how it was laid into the memory within the mento-emotional energy of the individual concerned. Something that makes sense subjectively may seem totally misappropriate to the conscious mind which takes into account only what it can grasp about the present. Irrespective of the present circumstances, the memory and the urges from past lives, operate in timeful sequence.
Verse 10
tasam anaditvam chashisho nityatvat
tasam – those; anaditvam – what is without beginning, primeval; ca – and; asisah – hope and desire energies; nityatvat – what is eternal
Those memories and impressions are primeval, without a beginning, hope and desire energies are eternal as well.
Commentary:
When a yogi sees that the hope and desire energy is eternal, he makes a decision to let it be and to detach himself from the urges. He must, by all means, get himself separated from the mento-emotional force or remain a victim of it. The memories and the circumstance-forming impressions will be there for all eternity. A yogin has no choice but to extract his existence from the realm of it.
Verse 11
hetu-phalashrayalambanaih sangrihitatvad esham abhave tad-abhavah
hetu – cause; asraya – storage place, causal plane supportive base; alambanaih – by what supports or lifts; sangrhitatvat – what holds together; esam – of those, these; abhave – in what is not there; tad – them; abhavah – not existing
They exist by what holds them together in terms of cause and effect, supportive base and lifting influence. Otherwise if their causes are not there, they have no existence whatsoever.
Commentary:
For a yogi, his involvement is the supportive element which makes the subtle material nature exist for him and engage him or use his consciousness.Thus if he detaches himself the supportive element being removed, material nature no longer affects him.
Verse 12
atitanagatam svarupato ‘sty adhva-bhedad dharmanam
atita – the past; anagatam – the future; svaruptah – true form; asti – there is, it exists; adhvabhedat – due to different courses or events; dharmnam – of the characteristics
There is a true form of the past and future denoted by the different courses of their characteristics.
Commentary:
Sri Patanjali establishes that the past and future are real existences, having contents, which cause the present. Time is not an illusion. It is real in that sense. Because of definite characteristics, there is a certain course which time takes from the past into the present and into the yet-emerging future. The inherent characteristics (dharmanam) from the past mold the future. The changes which come about in the present are stockpiled by time as the basis for slight or major differences which are to come.
Verse 13
te vyakta-sukshmah gunatmanah
te – they; vyakta – gross; suksmah – subtle; gunatmanah = guna – subtle material nature + atmanah – of itself
They are gross or subtle, all depending on their inherent nature.
Commentary:
The three phases of time, the past, present and future, are perpetual, having a relationship one with the other. They are reliant of their inherent energies which comprise the subtle and gross material nature. A limited being cannot permanently affect these, even though he may take part in their operations according to how he is positioned in time and place.
Verse 14
parinamaikatvad vastu-tattvam
parinama – transformation, change ; ekatvat – singleness, uniqueness; vastu – object; tattvam – essence, actual composition
The actual composition of an object is based on the uniqueness of the transformation.
Commentary:
Each object no mater how similar, has certain unique qualities which are based on the particular transformations which caused its production. The varieties in material nature are researched by a yogi. Underlying all this, he finds the manifesting force of time along with the inherent qualities of material nature, mixed in various ways.
Verse 15
vastu-samye chitta-bhedat tayor vibhaktah panthah
vastu – object; samye – in the same; citta – mento-emotional energy; bhedat – from the difference; tayoh – of these two; vibhaktah – separated, divided; panthah – ways of viewing, prejudices
Because of a difference in the mento-emotional energy of two persons, separate prejudices manifest in their viewing of the very same object.
Commentary:
Separate prejudices lie dormant in the mento-emotional energy of each living entity. When viewing the same object which has the same composition, persons react differently. These prejudices are sponsored in material nature by the time which regulates itself in past, present and future.
Verse 16
na chaika-chitta-tantram vastu tad-apramanakam tada kim syat
na – not, nor; a – and; eka – one; citta – mento-emotional perception; tantram – dependent; ced = cet – if, otherwise; vastu – object; tat – that; apramanakam – not being observed; tada – then; kim – what; syat –would occur
An object is not dependent on one person’s mento-emotional perception. Otherwise, what would happen if it were not being perceived by that one person?
Commentary:
Sri Patanjali refutes the idea that world is dependent on a limited mind or on a group of such minds. Otherwise if that or those limited minders were to lose perception of any object the item would no longer exist.
Paul’s notation:
This is similar to the age old question: “If a tree falls in the woods and no one is there to hear it, does it make a sound?”If no one is there to perceive an object does the object cease to exist?Why does it matter?Why does Patanjali bring this up at this point of the text?
Verse 17
tad-uparagapekshitvach chittasya vastu jnatajnatam
tad =tat- that; uparaga – color, mood; apeksitvat – from the expectation; cittasya – of the mento-emotional energy; vastu – object; jnata –known; ajnatam – unknown
An object is known or unknown, all depending on the mood and expectation of the particular mento-emotional energy of the person in reference to it.
Commentary:
The application or non-application of consciousness is what brings objects into purview.
Verse 18
sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat
sada – always; jnatah- known; citta- mento-emotional energy; vrttayah- the operations; tat- that; prabhoh- of the governor; purusasya – of the spirit; aparinamitvat – due to changelessness
The operations of the mento-emotional energy are always known to that governing because of the changelessness of that spirit.
Commentary:
Here an explanation is given as to why the spirit appears to be affected by the operations of the mento-emotional energy of the psyche. It is due to the changelessness of the spirit, which serves as a background for the movements of consciousness.
Verse 19
na tat svabhasam drishyatvat
na – not; tat-that; svabhasam- self-illuminative; drsyatvat – for it is due to being something to be perceived
That mento-emotional energy is not self-illuminative for it is rather only capable of being perceived.
Commentary:
The mento-emotional energy has for its nature the capability of being perceived but is not self-illuminative. This has to be studied objectively in meditation by the particular yogin.
Verse 20
eka-samaye chobhayanavadharanam
ekasamaye – at the same time; ca – and; ubhaya – both; anavadharanam – of what cannot focus
It cannot execute the focus of both at the same time.
Commentary:
This means that the mento-emotional energy cannot both focus on itself and the seer at the same time. This has to be verified in deep meditation.
Paul’s notation:
This simple verse might be the second most important statement in the entire text. Surely it is the most mystical statement thus far in that where then is this illusive self, and is there a slight of hand taking place…at one moment there is identification with the citta and the next with the seer, but never both because they are not two different objects…the object and subject are interdependent…and have this subtle marriage going on. So is there really an “I” that is independent of thought…a thinker separate from thought? Or does the thinker vanish when the thoughts are suspended.
This identity that one thinks one is, be it of the body or the culture, whatever culture, surely cannot maintain itself indefinitely…but what we see here that can happen is that this illusive “I sensation” can assume different forms…and it can to it very very rapidly.
Verse 21
chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha
cittantara – drsye = citta – mento-emotional energy + antara- another person + drsye – in the perception of; buddhi-buddher = buddhi- the intellect organ + buddheh – of the intellect organ; atiprasangah – absurd argument, unwarranted stretching of a rule or argument; smrti – memory; sankaras – confusion; ca- and
In the perception of mento-emotional energy by another such energy, there would be an intellect perceiving another intellect independently. That would cause absurdity and confusion of memory.
Commentary:
Sri Patanjali states here that it is absurd to think that without a spirit one mind could perceive another mind. It would be absurd. Unless there is a spirit behind a mind, there would be no perception in that energy.
Verse 22
chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam
citeh – of the spirit; apratisamkramayah – not moving from one position to another; tad – tat- that; akara – form, aspect; apattau- turning into, changing, assuming; sva – itself, oneself; buddhi- intellect organ; samvedanam – perception
The perception of its own intellect occurs when it assumes that form in which there is no movement from one operation to another.
Commentary:
Until the mind is still and the mento-emotional energy ceases to fluctuate, one cannot perceive one’s intellect objectively. Otherwise, one feels as though oneself and one’s intellect were part of an homogeneous consciousness.
Paul’s notation:
This is interesting because from what had been said earlier and throughout the text one would think or assume that by the terms used throughout the text such as “complete restraint of the mento-emotional energy” etc, that this would by now mean, that all of this had already been accomplished…but here we find that there is still oscillations taking place.So what does this mean?Does it mean that the yogi had deluded himself into thinking he had accomplished something when in fact the complete cessation had not yet taken place…or does it mean that stopping the mento-emotional energy is just not possible at all…a nice idea, but in reality simply not something within the realm of possibilities for most people…or perhaps anyone.
Verse 23
drashtri-drishyoparaktam chittam sarvartham
drastr – the perceiver; drsya – the perceived; uparaktam – prejudiced; cittam – mento-emotional energy; sarvartham – what is all evaluating
The mento-emotional energy which is prejudiced by the perceiver and the perceived is all evaluating.
Commentary:
When the mento-emotional force absorbs energy from the spirit, as well as from an object, it seems to be all-evaluating. Thus the spirit becomes absorbed by its operations of analysis, conclusion and action.
Verse 24
tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat
tat – that; asankhyeya – innumerable; vasanabhih – subtle impressions; citram – diversified; api – even, although; parartham – for another’s sake; samhatya – because of it
Although the mento-emotional energy is diverse by innumerable subtle impressions, it acts for the sake of another power because of it’s proximity to that other force.
Commentary:
Everything done by the mento-emotional energy, even those subtle actions which seem to imperil the spirit are done for the sake of the spirit itself, even though the spirit may not deliberately motivate the psyche.
The proximity (samhatya) of the spirit is itself, the cause of the innumerable moods and urges.
Verse 25
vishesha-darshina atma-bhava-bhavana-vinivrittih
visesa – distinction, specific perception; darsina – of the one who sees; atma – the spirit; bhava – feeling; bhavana – absorption in feelings; nivrttih – total stopping of the operations of the mento-emotional energy
There is total stopping of the operations of mento-emotional energy for the person who perceives the distinction between feelings and the spirit itself.
Commentary:
This is repeated again and again in different verses. A yogin has to sort out between his spirit and his mento-emotional energy. He has to transcend the proximity of the two.
Verse 26
tada hi viveka-nimnam kaivalya-pragbharam chittam
tada – then; hi – indeed; viveka – discrimination; nimnam – leaning towards, inclined to; kaivalya – total separation from the mundane psychology; prag – towards; bharam – gravitating; cittam – mento-emotional force
Then, indeed, the mento-emotional force is inclined towards discrimination and gravitates towards the total separation from the mundane psychology.
Commentary:
The yogi has to achieve this. It does not come by wishful thinking. Only through higher yoga can this be achieved consistently.
Paul’s notation:
Notice the word cittam once translated as mento-emotional energy is now translated as mento-emotional force.
Verse 27
tach-chidreshu pratyayantarani sanskarebhyah
tat- that; chidresu – in the relaxation of the focus; pratyaya – conviction or belief as mind content, inlaid impression in the mento-emotional energy; antarani – in between, interval;
samskarebhah – from the subtle impressions
Besides that, in the relaxation of the focus, other mind contents arise in the intervals. These are based on subtle impressions.
Commentary:
The yogi has to work through this without being disappointed or frustrated. He should not give up the higher yoga practice. He faces failures at every step but he must forge ahead. He must work for emancipation from his helpless alliance with the mento-emotional force. His main energy is the mind’s content, which is deeply inlaid, in the mento-emotional force as urg-producing impressions from the past. Some of these surfaces as memory and others surface as pictures, sound formation, and then are expanded into meaningful or meaningless picturizations and sounds which distract the yogi by keeping him occupied in the picture-sound show of the mind. A yogi has to fight this to gain self-conquest.
Verse 28
hanam esham kleshavad uktam
hanam – illing off, complete removal; esam – of these; klesavad = klesavat – like the mento-emotional afflictions; uktam – authoritively said
As authoritively stated, the complete removal of these is like the elimination of the mento-emotional afflictions.
Commentary:
It is a personal struggle. The God is there but each yogi has to master this himself. As a beginning yogi becomes pre-occupied removing all causes for the mental and emotional troubles, so the advanced yogi has to remove the mind content which poses a botheration and which the mind clings to automatically when it relaxed from the proper focus.
Great yogis went on before, but they cannot help us because this is a personal inner struggle. They encourage us to practice. They have shown the way by their personal lives on earth, or by their current austerities in higher dimensions. Besides that, each yogi has to endure this inner conflict alone.
Verse 29
prasankhyane ‘py akusidasya sarvatha viveka-khyater dharma-meghah samadhih
prasamkhyana – in the abstract meditation; api – even so; akusidasya – of one who has no interest or sees no gain in material nature; sarvatha – in all ways; vivekakhyateh – with super discrimination; dharmameghah = dharma – natures way of acting for beneficial results + meghah – mento-emotional clouds of energy; Samadhi- continuous effortless linkage of the attention to higher reality
For one who sees no gains in material nature, even while perceiving it in abstract meditation, he has the super discrimination. He attained the continuous effortless linkage of the attention to higher reality which is described as knowing the mento-emotional clouds of energy which compel a person to perform according to nature’s way of acting for beneficial results.
Commentary:
Dharma – meghah is usually translated as cloud (meghah) of virtue (dharma). However we took hints from I. K. Taimni, where he stated that dharma – meghaha- Samadhi, means the final Samadhi in which the yogi shakes himself free from the world of Dharmas which obscure Reality like a cloud.
He is perhaps, the first commentator who understood Sri Patanjali. That is to be regretted. The key to the meaning of this verse lies in the terms akusidasya. This is because kusida means a moneylender, or any money lent at a rate exceeding 5%. When “a” is added as a prefix, it means not having any desire to gain anything.
Srila Yogeshwarananda asked us to develop praravairagya, which is complete disinterest in this world. Sri Patanjali was specific in stating that one has to lose interest even in the very subtle aspect of material nature, aspects which we encounter in deep meditation on other levels of this reality. This is indicated by the term prasamkhyane which means that one may see something of value in deep meditation, in which case one cannot develop the paravairagya and one will not lose interest in the Dharmas or ways of righteous living which are legated by material nature for different beings on different gross and subtle levels.
If we want to benefit in any way (sarvatha) from material nature, on any level, we will be attracted proportionally, and we will fall under the cloud (megha) of values (dharmas) which dictate how we should act to gain in the particular realm of our interest. This will keep us in the material world.
Srila Yogeshwaranada, who warned this writer in the same way, that the main obstacle is the desire for name as a spiritual master, forewarns all yogis. From that comes the idea that one should develop a territory where one can have his own kingdom with loyal disciples. Material nature will then show one a layout of values which one must adapt for success as territorial spiritual master or god. This will cause a fall down. Be forewarned.
Even though Srila Yogeswarananda had left behind many books, as well as ashrams and spiritual missions, still when I see him come down from the causal level where he is completing more austerities and researched into our complication, I never see him with disciples. He is not interested in any of the rules and regulations or dharmas which are laid out for spiritual masters who want to be worshipped as exalted saviors or gurus.
Everything in the material world, in the subtle, super-subtle or gross parts of it, are dangerous. We should know this. There were many people who came to me to be disciples and who suggested that they become elevated so that they can help others. All of them are conceited.
Verse 30
tatah klesha-karma-nivrittih
tatah – subsequently; klesa – afflictions; karma – cultural activities; nivrttih – stoppage of the operation of the mento-emotional energy
Subsequently there is stoppage of the operation of the mento-emotional energy in terms of generation of cultural activities and their resulting afflictions.
Commentary:
The meaning of dharma-meghah in the preceding verse is now explained by the subsequently result of the stoppage of generation of cultural activities which are themselves dictated by various types of dharma righteous life style for particular results in the gross or subtle mundane world. None of these karmas or cultural activities are completely free from afflictions. Thus when the yogi reaches the causal level and sees the various clouds of energy (meghah) in which the dharmas or laws for righteous life, are created and maintained, he gets an ease in his higher yoga practice. He smiles for he will never again fall into the trap of making spiritual missions to help or to save others. Such things are a complete farce, and very disgusting to one who has seen the reality as it is.
An example of a yogin who left aside such things is Swami Satyananda of Bihar, who though he complete all duties given to him by his spiritual master, the great Swami Shivananda, did not himself continue to be a guru in this world, but carefully and efficiently left all that aside to proceed honestly with his advancement. Such a high-class person is neither selfish nor conceited. If anything, he is realistic.
Verse 31
tada sarvavarana-malapetasya jnanasyanantyaj jneyam alpam
tada – then; sarva – all; avarana – mental darkness; mala – impurities; apetasya – of what is removed; jnanasaya – of knowledge; anantyat – due to being unlimited; jneyam – what is known; alpam- small trivial
Then, because of the removal of all mental darkness and psychological impurities, that which can be known through the mento-emotional energy, seems trivial in comparison to the unlimited knowledge available when separated from it.
Commentary:
For this world, the mento-emotion energy is the linking agent. It is the means of praying into various things. It shows us how to be interested in and how to invest in this world for a benefit. But once we become freed from that energy, and we experience the self by itself, we no longer consider this world as being essential.
Paul’s Notation:
One might ask here WHY an experience of the self by the self would be so fulfilling? And what are the risks of becoming Narcissistic in this whole process. Mostly thus far we have heard what the self is not. But what is it? The question “Who am I” remains. And Who is it, which is fixated on these mental and emotional processes?
What Force holds his attention there? It seems that Sri Patanjali has given the answers to these questions, but now it seems that each of us must experience them first hand.
Verse 32
tatah kritarthanam parinama-krama-samaptir gunanam
tatah – thus; krtarthanam – having done their purpose; parinama – changes, alteration; karma – a step, succession, progression, process of development; samaptir = samaptih – end conclusions; gunanam – of the influence of the subtle material nature
Thus, the subtle material nature, having fulfilled its purpose, its progressive alterations end.
Commentary:
This is only for the yogin who achieved isolation from his mento-emotional energies and their impulsive operations. For him, the natural power transfer from his spirit to the mento-emotional force ceases. For others it continues just as before.
Verse 33
kshana-pratiyogi parinamaparanta-nirgrahyah kramah
ksana – moment; pratiyogi – corresponding, being a counter-part; parinama – change, alteration; aparanta – the end; nirgrahyah – clearly perceived; kramah – process
The process, of which moments are a counterpart, and which causes the alterations, comes to an end and is clearly perceived.
Commentary:
The advanced yogi alone achieves this. This is an individual accomplishment, where the yogi sees the moments, which in sequence make up time which is itself the changing mundane energy (gunanam). The yogi clearly perceives this from afar. What hypnotizes other and keeps them under its control subjectively and objectively, is looked upon by the yogin, just as the God would normally see it.
sa esah purvesam api guruh kalena anavacchedat
He, this particular person, being unconditioned by time is the guru even of the ancient teachers, the authorities from before. (Yoga Sutra 1.26)
What is natural for god, becomes natural for the yogin who made that much endeavor and who completed the course of higher yogi described by Sri Patanjali Muni.
Verse 34
purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va chiti-shakter iti
purusartha- the aims of a human being; sunyanam- devoid of; gunanam- of the influences of material nature; pratiprasavah- re-absorption, retrogression, neutralization; kaivalyam- separation of the spirit from psychology; swarupa- own form; pratistha- established; va- thus, at last
Separation of the spirit from the mento-emotional energy (kaivalyam ) occurs when there is neutrality in respect to the influence of material nature, when the yogi’s psyche becomes devoid of the general aims of a human being. Thus at last, the spirit is established in its own form as the force empowering the mento-emotional energy.
Commentary:
This ends the Yoga description of higher yoga practice, given to us by Sri Patanjali Muni, that authority for all times. Undoubtedly, Sri Patanjali Mahamuni covered everything in the mystic practice of yoga. All glories unto him.
Introduction to Yoga Darshana | Bhakti Yoga | Raja Yoga | Jnana Yoga | Karma Yoga | Patanjali Yoga Sutras chapter 1 | chapter 2 | chapter 3 | chapter 4
