Showing posts with label Yoga Sutra. Show all posts

Patanjali Yoga Sutra Ch 1 Sutra 14 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 14

Sa-Tu-Dirghakala-Nairantarya-Satkara-Asevitah-Drdhbhumih

It becomes firmly rooted when it has been habituated for a long time, without interruption and with sincere belief.

Sa : that (practice)

Tu : however

Dirghakala : for a long time

Nairantarya : without interruption
Satkara : with devotion, sincerity, respect, positive attitude

Asevitah : Pursued, cultivated
Drdhabhumih : Solid foundation

Dr. Jayadeva Yogendra:

“The sutra gives an importance to Abhyasa (perseverance) of the highest kind. Our efforts are absolutely meager and we don’t succeed or even care. Here, the person is very very clear about gaining that kind of mental attitude and result.

So it is that kind of determination, clarity and certainty. There is no other thought except to achieve the goal. We sometimes come across such examples in different areas. During the Kargil war, a commander asked a team of soldiers to capture a certain very strategic area. They struggled and probably lost half of their men but the orders were to continue. Ultimately there was only 10% of the original team left, but they succeeded. So that spirit is needed. Abhyasa is full-hearted, continuous, non-stop effort.

So to make Abhyasa your cornerstone, you have to practice yoga. It requires extreme faith, respect and totality. One single order and we are just after it. But we just have these things to read, none of it is in practice. Not even the simplest thing like Asana. Tradition says that if you sit in the same place at the same time every day for a year, you will gain what you want. But these are just stories…We, in the deep of our hearts, do not have the determination."

“The problem is that we take things half-heartedly. When learning yoga, there is only half interest, when practicing, there is quarter interest. It is just ‘touch and go’ so naturally, the good of yoga does not come. But if we have a single thing which is done sincerely, it could bring results. As they say, by sitting in Sukhasana every day even for 15 minutes, at the end of the year, you will be a different person.”

Smt. Hansaji J. Yogendra:

“The sutra tells us how we should pursue in yoga.

1. Efforts for a long long time: We should not have anxiety about the result. Many times we complain that I have been practicing for 4 days but did not reduce or see the result. This result oriented mind is very negative and should be avoided. Just be positive and walk the path.

2. Without interruption: It should become part of your personality. Yoga is not like other subjects that we can say I studied for 4 hours today.

3. Have full respect and faith: Do not have a doubting mind. With full dedication, get established in the work you have taken in hand.

The human mind gets bored very easily. However, yoga is not boring, in fact, it deals with life, it is interesting. Efforts have to be applied in these three directions.”

About Parisamvad

On every Monday, Tuesday, Thursday and Friday, The Yoga Institute, Santacruz holds Parisamvad sessions - Free interactive sessions that are open to all. These session begin at 7:20 am and end around 7:45 am.

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Click Here to learn more about The Yoga Institute

Patanjali Yoga Sutra Ch 1 Sutra 13 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 13

Tatra-Sthitau-Yatno-Abhyasa

Exertion to acquire Sthiti or a tranquil state of mind devoid of fluctuations is called practice.

Tatra : of these two (Abhyasa & Vairagya )

Sthitau : stability , undisturbed calmness

Yatno : sustained or persistent

Abhyasa : by or with repeated practice

Dr. Jayadeva Yogendra:

“Abhyasa is stopping the current, being stable on one particular state, objective and not having too many interests. Efforts have to be made continuously, not just once. This is a very distinguishing point. We get excited, decide and do, but it doesn’t last. This idea has been taken up in several Sutras subsequently.

Keeping the mind fixed on 1 Tattva – friendship, compassion and such kind of virtue – they all imply that the mind should be full of certain ideas, thoughts, images – that also can hold the mind. Making the mind free of all kinds negativity and full of positivity – that can also help. A mind that is free of desires, aversions – that can help. Taking help of deep sleep, sleep and dreams, that also can help. Deciding on something and keeping up to that – like that, various techniques are mentioned.

The idea is to see that the mind remains one-pointed for a long time and continuous effort is in that direction. It is considered as one of the two virtues in yoga – Abhayasa and Vairagya. Through them, one can gain the highest. There is a story in the Mahabharata. The teacher is teaching archery. The instruction is to aim at a particular spot. After the trial, the teacher asks and students to speak out various things that they can see. Somebody’s attention is on the tree, somebody’s attention is on leaves and it goes on. Finally when Arjuna’s turn comes, he says I am able to see just the eyes of the bird. The teacher says, here is the person who will succeed. So that kind of a determination, not getting frustrated, impatient – that is the essence.

These are two important words - Abhyasa and Vairagya. They are stepping stones for stopping the Citta. Stopping the Citta is the proposition and continuous, non-stop effort and total disinterest in anything else, is the answer. To start with this continuity, the motivation has to be very clear. If there is a variety of interests, we will not succeed. If the interest is just one, we may succeed. We have to examine ourselves – have we created that sort of strong motivation? Generally we have not. Learning yoga is a side business. There are other main businesses and we are interested in them. Any spare time, thinking is used in that manner. This is true in any art. Great musicians don’t keep one hour for rehearsal. Right from the time they get up in the morning, they begin and it goes on the whole day. That is how they become great musicians. The objective has to be such that it totally grips us. We don’t allow that to happen. We get bored. Sometimes we get frightened. Are we born to be just musicians? These are the arguments. That continuous effort is not there."

Smt. Hansaji J. Yogendra:

“Abhyasa is very very necessary. The human mind is so restless, anything can effect us. We have to make our mind steady and one-pointed. The whole attention has to be diverted to God. We have to put in a good amount of effort for years.”

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Patanjali Yoga Sutra Ch 1 Sutra 12 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 12

Abhyasa-Vairagyabhyam-Tannirodha

By practice and detachment these can be stopped.

Abhyasa : with repeated practice , effort , perseverance

Vairagyabham : non attachement , desirelessness, without attraction or aversion

Tannirodha : control , regulation

Dr. Jayadeva Yogendra:

“This author Patanjali, we don’t know who he was, he says things very cryptically, very shortly and it has lot of meaning. The entire yoga system is in 195 Sutras. He tells us about the basic steps in yoga and they are two, Abhyasa and Vairagya – effort and disinterest. These are very very difficult things. Continuous effort till the result is obtained can bring success in anything. We begin and then half way we leave it and then complain – we followed and did not get the result. Our interests get varied. In the beginning there is particular zest. We have no control, desires keep coming. What is required is constancy. Are we clear why we have taken to yoga? What do we want to gain? There should be a disinterest to everything else. One should have a single minded devotion to one’s self development. When we are after a certain thing we achieve it.

The difficult question is how to control the mind. Practically it is impossible. Every moment thoughts come, actions are carried out. So long as we are living, we are active, thinking. The proposition in yoga is that these thoughts are the cause of our pain. Either we suffer all our lives or we stop the suffering. Apparently we all like to stop the suffering, but the cost is heavy. The cost is to stop the mind which we can’t imagine. The mind not thinking, not worrying, not imagining – this can’t happen. A little while it is all right but immediately it gets busy. No sooner it is busy, pain is immediately there.

The solution is there in yoga – the entire techniques in yoga are to create that condition – Abhyasa and Vairagya. Abhyasa is perseverance and Vairagya is disinterestness. If a person can cultivate a disinterested attitude to life, if he can function in life but not terribly attached, not terribly desiring, carrying on what is required to be done, and stopping it there. Not continuously pursuing, not dreaming, which unfortunately we are doing. We have things but we can’t get apart from those things. We have a good fountain pen and we are thinking about it, talking about it, taking it out to see, write. This is our normal tendency. That is true of everything we have. If it is ours, we want to establish our right, we want to put it to use. That’s our mind. The unfortunate thing is that as soon as the mind starts, the whole phenomenon starts, senses are busy, perception, action and life in its multiplicity.

We have responsibilities, work to do – these are our arguments. The solution is suggested – Abhyasa and Vairagya. Vairagya doesn’t say throw the things away, run away – the attitude is the thing. We are dealing with everything but we are not so attached that we can’t be without it. We just can’t do that. We have stories of great Rsis. Janaka was one such person – totally unattached. He once goes for a bath, keeps aside his royal dress. An ordinary fakir is also in the water. Then there is a fire that starts. Seeing the fire the fakir runs out of the water, gathers his langot etc. Janaka doesn’t do anything. The fakir shouts, "The fire is coming this way, why don’t you come out?" But Janaka is unmoved. He has removed his clothes and forgotten. He is a king, if the clothes are burnt, he will be supplied others. The problem with us is we can’t let go, we can’t give up. Once we are attached to something, we are permanently attached."

Smt. Hansaji J. Yogendra:

“We have to be disinterested in the material world. Slowly the realization should come that we have seen enough of the world. Then the disinterest comes. Then put in effort to control the Vrittis. New Samskaras should be created. A good amount of effort is required.

The second Sutra says, yoga is Citta Vritti Nirodha. The subsequent Sutras tell us how the mind works – Pramana, Viparyaya, Vikalpa, Nidra, Smrti. This mind has to be brought to a good state - full control on the mind. The negative tendencies have to be stopped. If you have to think, think positive otherwise don’t. This firm decision has to come. All this requires training and so, Abhayasa and Vairagya. Slowly, steadily the mind has to be controlled. If we are too immersed in the world we will not be able to control the mind, so Vairagya is necessary. How many times have you eaten Gulab Jamun (an Indian sweet)? Do you get a feeling, that's enough? Would you travel 20 kms to buy Gulab Jamun from a known shop?

Abhyasa and Vairagya are two sides of the same coin. Without Vairagya, Abhyasa is not possible. Vairagya is not something negative, it is understanding. If you keep your finger close to the eyes, you can’t see it, but if you take it away and keep it at a distance, you can see it clearly. When there is Vairagya, we can do our duties well.”

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Patanjali Yoga Sutra Ch 1 Sutra 11 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 11

Anubhut-Vishay-Asamprosha-Smriti

Recollection is the mental modification caused by the reproduction of the previous impressions of an object without adding anything from other sources.

Anubhut : experienced

Vishay : objects of experience , impressions

Asamprosha : not being lost , not having addition

Smriti : memory, remembering

Dr. Jayadeva Yogendra:

"The Sutra tells us about the mechanism that can help or harm. Things are seen, heard, felt and somehow this gets retained. This is called as Smriti, memory. Some exciting fact registers, not everything is registered. Once it is retained it repeats again. This is the first stage. In case what is registered is helping us – that’s a better position. We see mistakes, we decide on some good things – this can also happen. As a result, good habits get formed, life proceeds on a better path. Otherwise the retention is of bad things. They keep repeating and strengthen themselves and spiritually they weaken us. So it is a mechanism that is there. If we can understand and handle it, it can help. If you don’t, like children, just remember things that were pleasing, they are retained and forgotten. A person who has taken to yoga will have to be careful – what is it that is getting registered? Things that are good, try and see if you can retain them and repeat. That is the way of yoga. So Smriti is an important part of our mental construction. A French psychologist made a famous sentence that he wanted everyone to repeat every morning if they wanted to improve. The sentence was, ‘Everyday, in every way, life is getting better and better,’ and he promised good results. So this is based on the same principle."

Q : Can one have control over what is registered in the mind?

A : If a person has a certain attitude, a certain value, naturally the thing he selects or indulges is going to be different. A musician will recollect some pleasant notes. This is the way the mind works.

If there is something bad - for example, we like to read news. If a dog bites a man it’s no news. If a man bites a dog, it’s big news and we want to remember it, and tell others. Unfortunately that’s the way we are made.

Q : How to eradicate past traumas, suffering?

A : Don’t mention it – that’s the first step.

Smt. Hansaji J. Yogendra:

"Whatever we discussed in the last few weeks, Pramana, Viparyaya, Vikalpa, Nidra – we are creating new new memories. It’s like black box of an aircraft. Whatever happens gets registered in the black box . The same is with our mind. You can’t stop memories. You can create much less memories by living in the present. Past thoughts will come but keep them aside. Now, there is a chair on which some family member used to sit. Now that person meets with the accident and dies. Whenever that chair is seen, the memory of that person will come. You see someone who has spoken harshly to you in the past, that old memory will come. The memories are dormant but when the situation arises, the old memory surfaces. We should be alert. Each and everything, every person has a memory. Through memory you keep a person alive, although he may not be there.

Memories could be positive or negative, worthwhile or worthless. The same bad memory can make you suffer again and again, which is stupidity. That time also we suffered, now also we are suffering and in the future also we will suffer – what nonsense! One has to create new thoughts in the mind; have a new way thinking. Whatever has happened in the past, there was a reason – somebody was ignorant so he spoke like that, somebody was angry so he spoke like that, somebody was frustrated so he spoke like that. We should give some logic to what happened. We don’t blame anybody as to why he behaved like that or spoke like that. That doesn’t have any meaning in my present life. Let’s not even talk about it or think about it. Thoughts will come but we should be able to laugh at it. If we got hurt in the past it was our stupidity. Now we should become wise and not get hurt. We should become matured. The past is there for our learning. Don’t hate anyone. According to our Karmas all the people are around us. Don’t blame, learn."

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Patanjali Yoga Sutra Ch 1, Sutra 10 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 10

Abhava-Pratyaya-Alambana-Vrttir-Nidra

Dreamless Sleep is the Mental Modification Produced by the Condition of Inertia as the State of Vacuity or Negation (Of Waking And Dreaming)

Abhava : non existence

Pratyaya : the cause , notion

Alambana : support ;leaning on, dependent on

Vrtti : activities , fluctuations

Nidra : deep sleep

Dr. Jayadeva Yogendra:

“Sleep is also considered as mental activity. We are discussing the various states. It’s not just a total blank run. Awareness is there. That is why that state also has to be controlled and checked. When you say, Citta Vritti Nirodha, the stoppage of the Citta includes the stoppage of Nidra. Not that when you fall into sleep you are in Samadhi; the mind keeps busy. So in the yoga sutras, they go into details. The mind has to be controlled completely - that is the idea. Activities that create sleep, dreams, etc. are also suspected. We have to recognize that even when we are sleeping some activities still go on. We don’t lose that awareness.

Q : Doesn’t a Yogi need sleep?

A : The mind is aware. Awareness is there. You don’t switch off awareness.

Madhavdasji was a Yogi. He used to meet people, answers questions, say things. It was noticed that there were times when he suddenly stopped. He was sitting. People were around, he was trying to say something and suddenly he stopped. It was found by convention and custom that now onwards he is not going to answer any questions or even be aware of the surroundings. So all those sitting around would quietly leave and for hours this man would be sitting, not saying anything, not doing anything. Just quietly inward and they would consider that as a Yogic state.

Naturally it was unusual and during this state much clarity occurs, much understanding can occur, that is why he would encourage it. Otherwise just sitting blank is not desirable. In our usual day-to-day life we want to think, and think endlessly. Occasionally we stop but for a split second, but then again start. So all that time mind is busy and the thinking is not a very Yogic kind. It is undesirable thinking. We should be able to stop, but we can’t. Whereas a Yogi who is at a different level, talking about Samadhi, techniques, experiences, he is able to be in that state and he remains sometimes in that state.

‘Deep sleep’ should not be misunderstood with this word ‘sleep’. It is a state of consciousness, where the person has consciously withdrawn, but it is a conscious activity and it can be prolonged and during that prolonged time, the mind doesn’t run after anything at all. It just enjoys that state. It may be that the state is so interesting and worthwhile that the person remains in that state for very long time any maybe it is close to death.

Such people like Madhavdasji on his last day, he told the gathering that today I will go to my room and please don’t trouble me. You can open the room tomorrow morning or a little later. He did that. He went into the room, closed the door, didn’t bolt it. He sat and was continuously sitting till next morning. When the disciples opened the door, he was sitting but not living. They realized that he has passed away. Now that was a voluntary control. So this is all about sleep, I hope you are not sleeping.

Q : Why is it that as age advance people sleep less and less?

A : They lose control, the thinking becomes more. A younger person can control the mind and stop the mind.

Ordinarily we are at mercy of nature and sleep just comes to us. If only effort is put then we can go to a different state, a deep sleep state where we are not conscious of anything and can remain like that for hours and that is considered as a good state. In case of Yogi, if he has no other interest, he just switches off. The Yogis can consciously do this. Not that they enjoy doing it, but since they have nothing else to think and prefer rather, to think of God or to remain in a condition where there are no thoughts, but they get into that state and they remain in that state for long.

There was this young man in Maharashtra who would come near the river bank and sit, just sit, quietly. His family was a little worried that this young boy may become a Sanyasi. So they got him married early. After the marriage also, he would go and sit for long at the same place. One day they found that he was sitting but he had passed away. This thing can happen because the person had reached a state where there was no interest in external things. He just enjoyed this quietness, steadiness, possibly understanding and maintained it. So these incidents do happen."

Smt. Hansaji J. Yogendra:

“Nidra is one of the characters of Citta. A small little creature also needs sleep. Humans can definitely alter this state. When the awareness is not there, then the person gets into a sleepy state. Nidra is definitely a biological need. If a person doesn’t sleep well, quite a lot of problems can occur. If a person doesn’t sleep for 3 days, psychiatric problems start. We have to be really, really particular about sleep because this is one of the Vrittis.

Sleep can be Klista and Aklista. When you get up in the morning very fresh and fine, you feel positive – that awareness is there. Such sleep is Aklista. If the person gets up in a dull state and wants to again go back to sleep then it is Klista. We have to work to get a good sleep. We have to change these Vrittis from Klista to Aklista. A good positive sleep can relieve a lot of major problems. When you are not feeling comfortable, sleep early. Three hours of sleep before midnight (i.e. 9 p.m. onwards) and then wake up by 4, 5 or 6 a.m.

Seven to eight hours of sleep or rest is a must. We use our mind too much. So even if you get up early, don’t think. Thought is action, just rest. Do Savasana, Nishpandbhava, Dradhasana, Makrasana, but don’t think. There are various classifications in sleep - orthodox sleep, REM sleep, etc. At least 2 ½ hours of sleep is a must. The other hours could be reduced by meditation, by slow Pranayama, Asanas, relaxation techniques, music, etc. The sleep can be reduced from 8 hours to 5 hours or 4 hours depending on the purpose. Unnecessarily reducing sleep will not be right. One has to consciously experience a relaxed and peaceful state.”

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Yoga Sutra Ch 1 Sutra 9 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 9

Sabda-Jnan-Anupati-Vastu-sunyo-Vikalpa

The modification called ‘Vikalpa’ is based on verbal cognition in regard to a thing which does not exist. (It is a kind of useful knowledge arising out of the meaning of a word but having no corresponding reality)

Sabda : word , sound

Jnana : by knowledge , knowing

Anupati : following , depending upon

Vastu : a reality or real object

Sunyo : devoid , without

Vikalpa : imagination

Dr. Jayadeva Yogendra:

The object is absent – Vastu Sunya. That is called imagination and yet words are used, ideas are put forward. When we are using words, using ideas, imagining – the thing as such doesn’t exist. It’s on the strength of our own words, ideas that we influence others and that goes on in life. We talk a lot, arguments are there, plans – it grows. We are never idle but what we produce is just Kachra (garbage). There is nothing in it. We can go on talking for hours, we can write. So this is the point – using words, behind that there is nothing – Vastu Sunya. They are dangerous. They are unreal. We can go into day dreaming. If the thinking is done and the actual things are there then the thinking is a reality, if the actual things are not there and we go on imagining, we can get into trouble. Many people get into trouble. We get lost into imagination. It doesn’t match the reality, it just satisfies our ego. They tell us to beware of imagination. Be firmly fixed on reality and then you can think. But if the thing is not there and you go on imagining on that basis, you predict things , then it’s going to hurt.

Smt. Hansaji J. Yogendra:

Imagination is fertile, you can imagine anything looking at the clouds, children imagine it to be lion, elephant, etc. There was this girl , the moment she would see a cloud, she would get an Asthma attack. So Vikalpa could be Klista or Aklista. There was another small girl who was once returning home from school with her mother. It was rainy season and there was a lot of thunder. The mother was scared, but this little girl was very amused. Whenever lightning struck, the girl would look up towards the sky and smile. The mother asked her, ‘What are you doing?' The girl replied. ‘God is taking my picture and so I am smiling.’ The girl didn’t feel any fear or tension. We have to be child like. We grown-ups imagine all wrong things. There was this lawyer who married late in life. After 3 days of marriage, we went to see him. The lawyer was very upset. On inquiring, he said. I have made a mistake by marrying. Soon my wife will get pregnant and pregnancy at this late age will be very expensive. When the child comes, admissions into a good school will again require a lot of money, then his education, etc. The expenses are running into lakhs of Rupees. I don’t have all that money.’ Now it so happened that this lawyer died early without any child. When a parent sees the child not studying, they start imagining that he will not even get the job of a peon. The best is to stop this mind. Your spouse is talking smilingly with someone. Now you can imagine that there is some affair going on or you can imagine, they may be sharing something good – let’s find out what. The mind needs to be disciplined.

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Yoga Sutra Ch 1, Sutra 8 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 8

Viparayaya-Mithya-Jnanam-Atad- Rupa-Pratistham

Viparyaya or illusion is false knowledge formed of a thing as other than what it is.

Viparyaya : wrong knowledge ; not seeing things clearly

Mithya : unreal , false

Jnanam : knowledge

Atad : not its own

Rupa : form , nature

Pratistham : based on , established

Dr. Jayadeva Yogendra:

This is a technical word, Viparyaya – more like imagination. It’s wrong but sometimes it can be right also. What is considered as definitely wrong – wrong knowledge; remains wrong. Illusions, misapprehensions happen in our life because we are not quite exact. We get some words, imagination and build up a story, this happens a lot. Sometimes it is for the good also. Here they distinguish, Viparyaya i.e. misapprehension from ignorance which is something that stays on. It doesn’t get corrected. Misapprehension means while passing, not seeing something clearly, which gets corrected. It is also one of those mental activities which are not healthy. We are discussing about those tendencies. Mithya Gyan is wrong knowledge, Atad Rupa Pratistham – not exactly tallying with the object.

So we are understanding how the mind works. Mind works in various ways. We don’t try and analyze and understand. A lot of mistaken things get into our mind and we believe they are right; and all our life we hold on to them. This is the problem. In yoga we are trying to become very exact, very clear, very sharp; see things as they are and build up on that basis. That needs time, energy, thinking, belief but we are in a hurry. Hence, most of our calculations are not very correct, but still we carry on. These kind of mistakes are part of our life. In yoga, we are interested in exact understanding. In exact understanding at the highest level, even thinking is wrong.

Today, we have become so very lazy; mistakes are accepted. We used the word, Chalao, carry on. We know something is not correct but we say carry on. This has got into our system and we are functioning even though knowing there are certain wrong people, wrong thinking, wrong belief, but we have no time. We are in a hurry and we want to carry on. We don’t want to go into the details. Some broad ideas we catch, but this is not correct. Things done like that go wrong. So Viparyaya is Mithya Gyan.

Smt. Hansaji J. Yogendra:

The common example given is that, there is a rope and you believe it is snake. In life, so many such things happen. We don’t even put in effort to get right knowledge, to get a little more detail about the thing, but we believe in that. That same Viparyaya can be Klista or Aklista. Here is a man who is reading philosophy and feels that the body is useless, nonsense. It is not right knowledge. Only through the body we can do everything in life. If with this knowledge, Vairagya (detachment) is increasing, understanding comes, then only is it an Aklista tendency.

Whatever we hear and see, first ascertain the fact. In law they say ascertain the fact before you believe it. A friend comes to Socrates and asks him, ‘Have you heard something about so and so’? Socrates stops him and tells him, ‘Have you ascertained that what you are going to speak is the truth?’ The friend says, ‘No, nothing like that.’ Socrates again asks, ‘By knowing what you are going to say, will it help in understanding life in anyway?’ The friend says, ‘No.’ Again Socrates asks, ‘Is it something good about him?’ The friend says, ‘No.’ Finally Socrates says ‘Then, I don’t want to listen.’ Do we have that clarity? We do thing anything, believe anything, listen to any gossip.

Another strong example is of a place called Shani Shignapur in Nasik. The people believe Lord Shani protects each one and so no homes have locks; the houses are open. They are simple people. If such belief can free us from tension, it’s fine. The solution of Viparyaya is Pramana.

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Yoga Sutra Ch 1 Sutra 7 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 7

Ptatyaksa-Anuman-Agamah-Pramanani

Perception, Inference and Testimony Constitute the Pramanas.

Pratyaksa : direct perception

Anuman : inference

Agamah : testimony ;authority

Pramanani : valid means of knowing.

Dr. Jayadeva Yogendra:

This sutra deals with right knowledge – Pramana. This is very necessary in our life. It is a very clear and correct kind of knowledge. The problem is that we don’t have such knowledge. We are full of wrong knowledge and so the mistakes and so the pain. The simple suggestion is that our perception should be such that it shows us the momentariness of things – things that are continuously changing. Still that does not lead to the attitude of disinterest. Knowing things as momentary, we still hang on to them and that happens to anything and everything in life – whether it is money or individuals. We know that they are going to go, that they are momentary, but we don’t deal with it that way. We take that everything will remain permanent. We are so attached and so we are unhappy.

Vairagya is very much required – a kind of a detachment, objectivity, which is lacking. A villager took his son to a surgeon. The son had some obstruction in the nose and breathing problems. The surgeon advised operation in the nose. The father was standing there. The son was put on the operation table. The surgeon got out his knife. When the father saw the knife, he fainted. He could not stand watching the knife being used on his son. This is the kind of problem we have. We are not able to understand things. We get a suggestion to be detached and that terrifies us and our life is full of pain.

These things happen at our Institute also. An executive of a big organization came to learn in the 7 months teachers’ training course. He was a very nice person, strong, tall, well built. He stood watching as Jalneti being taught. He was apprehensive that when his turn will come, the water will enter the nose and he had a fear that the water will enter the brain. It so happened that he actually fell down and fainted. We revived him. We asked him, what happened? He said, “I will never do Jalneti, the water will go in the brain and the brain will get damaged.” He had his own ideas. Our perception and our imagination play havoc. The facts are not understood.

The fact is that here is a qualified surgeon, he knows what has to be done. Many have trusted him. He is well known and he will do good to my son also. But, no, this Pratyaksa, what we see, is misconstrued and the result is Anuman – logic / inference. That also is wrong. All this becomes the Pramana – truth. This is true of life. We have all kinds of relationships, all kinds of people around, but we are not clear. We want that the person who lives with us, remains with us. He is born to me and will remain with me eternally. We don’t say so, otherwise everyone will laugh at us, but deep within us we have that feeling. The statement is that this misconstruction is the cause of all suffering.

Smt. Hansaji J. Yogendra:

Pratyaksa is what we have experienced through our senses. Is that taking you to a better state, Aklista state or Klista state? Is your attachment increasing, ego increasing? Then despite Pratyaksa, it should be removed. Consciously increase Aklista tendencies. When Buddha saw a dead body, when he saw a sick person, he didn’t get attached to the world. He wanted to understand life. If we are getting entangled in the world, then don’t believe in the Pratyaksa. Develop Aklista tendencies. Anuman is inference. There are too many clouds so it will rain heavily. You can take it negatively (there will be flood) or positively (the weather will become pleasant). Agama is what the scriptures are telling, what wise people are telling you. These things should to be accepted and we should follow them. We don’t have to doubt them. One shouldn’t have ego of knowing the scriptures.

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Yoga Sutra Ch 1, Sutra 6 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 6

Pramana-Viparyaya-Vikalpa-Nidra-Smrtayah

Those harmful and harmless modifications are of five kinds, namely – Right Knowledge, Wrong Knowledge, Imagination, Sleep and Recollection .

Pramana: right knowledge

Viparyaya: wrong knowledge

Vikalpa: imagination, delusion

Nidra: deep sleep

Smrtayah: memory, remembering

Dr. Jayadeva Yogendra:

The objective is controlling the Citta (the mind), completely. So there is a discussion about how this mind functions. We have all these various aspects. The mind sometimes thinks correctly – Pramana. Sometimes it is thinking in a wrong way – Viparyaya. Sometimes it imagines – Vikalpa. Sometimes it is in sleep – Nidra. Sometimes it is in memory – Smriti. This is the usual way in which the mind works.

The important thing is, thousands of years back the Yogis could divide the mind and its functioning which today we are not able to do. Today we just have perception, emotion. We are not able to go into these finer areas. The Yogis had to go into this because they wanted to control the mind. Sometimes we may call it perception but it might be faulty. We take it that whenever I perceive, it’s the truth, reality. Just as when I go to a court and say whatever I will speak will be true. Our perceptions are not always very correct.

The same is about the other things. Sleep is a dull state – Tamasic. We can’t depend on the perception or experience of sleep. The traditionalists have divided the functioning of the Citta into five categories and these are not necessarily the best. This is the point that comes in because in yoga you want to control these things because these things are not the best. If perception could be 100% correct, there is no fear. But sometimes it is correct, sometimes it is not. Yoga is concerned with gaining correct knowledge. So ultimately it comes to the conclusion that none of these are correct and they also have to be controlled.

When yoga talks of controlling the mind, it means controlling these things also, though we may call it as perception, right knowledge – it is not. Today we may consider it as correct; tomorrow it might be proved wrong. So yoga has gone into this kind of details, at a very minute level. But the purpose is that this mind is undependable and we should not rely on it. We have to finally experience the Yogic kind of a mind that is considered as totally correct. It is intuitive; something that comes right from the heart and that is always true. This capacity has to be developed, because we don’t have that capacity. When we are in good mood we see something different, when in a bad mood we see something totally different. So these are very fine observations and they are necessary in yoga.

In yoga we want to go beyond this. The ultimate purpose of yoga is complete stoppage of Citta. The Citta, i.e. our mind as it is functioning, is not very dependable. So let us go beyond it. Something like intuition, something like trance, meditation – that is dependable. The Yogis wanted to get at the fact and not depend upon mere hearsay or arguments. That, they know is not correct. Only when the mind is stopped that intuitively, the right understanding comes. But we cannot stop the mind so the understanding is always poor. Only in some very unusual conditions the mind does stop and then we come to a conclusion and that conclusion is right. But that is unusual. When we get mixed up then we get lost. When we are observing a thing, already our mind as affected. If we are in a good mood, the perception will be correct. So we are not sure. These moods keep changing and that is what is affecting our life. We want to come to a stage where we are absolutely sure, not just fluctuating. That inner conviction is yoga. The usual thinking is all uncertain, doubtful.

Smt. Hansaji J. Yogendra:

Today’s sutra explains how human mind works, what type of thoughts come in the mind and what type of thoughts the mind should have. Then a stage should come when this human mind should stop. There are five kinds of thoughts (Vritis) that we have. Vrittis are the Citta’s activities. One is scientific mind – Pramana – there is proof and you believe. That could be negative or positive. Science is still struggling to say whether God is there or not there. You can use science to have positive way of living. You can use science to create more Klesas and negativity. Every type has its plus and minuses, Klista and Aklista tendencies. By believing in God if you feel that your ego is reducing, your attachment is reducing, hatred is reducing, then you believe it.

Viparyaya is unscientific mind – Since there are number of accidents at a particular spot so people believe that there must be some demon, witch; so people don’t go there. People don’t say we will drive properly. They get afraid. You have sneezed so don’t go out. You see something hanging and you take it as a snake. This is another kind of mind. Third is Vikalpa – imagination. We imagine a lot. A person can imagine good or bad, both – nobody knows the reality. Science has created a lot of good things through imagination. Why did the apple fall down? Why it didn’t go up. In science one begins with imagination and then comes to a conclusion. Lawyers use imagination in their cases – was the gun fired from this angle or that angle? A lady finds out that she is having baby girl in her stomach – she imagines that she will have to spend so much in her studies; so much dowry will have to be given and ultimately kills the child. So the imagination can be dirty. So, first from negative we become positive and from positive one stops thinking – this is the formula.

Fourth is Nidra – sleep. In sleep also mind is functioning. During the day someone insulted you, you kept quiet, but in the night in your sleep you will use good amount of abuses to him, because you want to hurt him. Dreams could be positive or negative. Good, beautiful dreams can elevate the mood. The best sleep is the one without dreams. Then comes Smriti – memory of experience. Whatever you experience goes into the memory. That memory creates problems. Someone has cheated you in the past. He has apologized also. But that memory is still there. Whenever that person comes in front of you, your BP shoots up, anger comes again. We suffer from the same incident again and again. There is a fracture in the leg. The fracture heals. The cells in that area which have suffered register the pain, though the pain has now gone away. The day you over-strain the pain starts in that area. The orthopedics say just ignore that pain. Just lovingly caress that area, but don’t worry that something is wrong. Every cell in our body has intelligence, not just in the brain.

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here

Yoga Sutra Ch 1 Sutra 5 (Parisamvad)

Patanjali Yoga Sutra
Transcribed from Parisamvad at The Yoga Institute.

Chapter 1, Sutra 5

Vrttayah-Pancatayyah-Klista-Aklistah

Although the controllable modifications are many,

They fall into five varieties of which some are Klista and the rest Aklista.

Vrttayah : the vrittis are

Pancatayyah : fivefold;of five kinds

Klista : negative / painful

Aklista : positive / not painful

Dr. Jayadeva Yogendra:

Yoga is concerned with stopping the mind. The mind is the cause of pain, suffering and all the problems. So long as the mind is operative, there is no peace. They analyze what is the function of the mind. Apparently it gives us right knowledge; occasionally the wrong things also are given. Imagination is there, sleep, memory, etc. Traditionally these are the things that happen in the mind. All these are dangerous. What we call as right knowledge need not be very right – at a certain angle, certain education, certain age, we believe something as correct, but at other stages it may look very wrong. So in whatever way the mind will work, it will be handicapped. We carry on in the life on the basis of these handicaps. We do not carry on on the basis of truth, the reality, the fact. I see something and say this is that. Whether my eyesight is correct, I don’t know. The same is with our thinking. That is why the suggestion is to stop Citta. You can’t keep dressing it up and making it ready. You make it a little ready and again it gets spoilt. That is the way it operates.

We are totally depending on this mind. Our thinking, decisions, actions are all based on the mind. This mind is not a good mind. It is a faulty mind. All that is produced by this mind is not dependable. So naturally it will make mistakes and cause pain. We see this pain throughout life, but we never understand that it is the result of the faulty mind. We make such strong decisions – ‘I saw it with my own eyes, it is a fact.’ Whether the eyes are in a good order we don’t know. Whether the object is seen from the right angle we don’t know. The object can be at such distances like the sun, the moon, that we can’t know them. Yet we claim we have seen it. So in our life we are functioning, we carry on.

It is like the story of a one eyed man, coming to a country of blind people. Naturally he sees with one eye and the blind don’t see at all. The blind don’t see that it is sunlight and there is a river on the way. They have a different way of functioning. The man with one eye sees. He is trying to warn them – ‘Don’t do this!’ and these blind people for ages have been doing like that and they have survived and carried on. The one eyed man gets on their nerves – every time trying to correct them, advice them. It reaches such a pitch, that they decide that they should kill this one eyed man. He is a nuisance. So they all get together to murder him. The poor one eyed man starts running – luckily he has one eye. He escapes. That’s the story by H. G. Wells. The Citta is the problem.

Smt. Hansaji J. Yogendra:

The Sutra talks of what type of thoughts we have amd what kind of activities the mind is doing. They are either positive or negative. Positive is Aklishta, negative is Klishta. Positive will mean those actions which reduce the Klesas – ego should reduce, ignorance should reduce, attachment, hatred, selfishness should reduce. If such thoughts are coming which are helping to reduce your ego, we should encourage them. Yet whether good or bad, they are activities of mind. Ultimately they both have to be removed. To remove negativity is difficult. One has to come from negativity to positivity. Ego is the last thing to go. One has to become humble, see good in others, see wrong in oneself – this training has to be done. Then ultimately it will be removed. We will have to work towards it.

You can’t give direction to a running horse. You have to first stop that horse, and then direct him. That is happening with our mind. Klishta thoughts are too fast. They have speed, they multiply very fast. Anger, worry, pain overpower us. First they should be stopped. Maharshi Patanjali was a philosopher, but more of a psychologist – he understood the human mind. He understood that it is not easy to control the mind. From the negative personality to change to a thoughtless state is impossible. Total elimination of negative thoughts is not possible. They can be gradually reduced. We have to keep a constant watch on our thoughts, activities – check whether it is negative or positive – Klishta or Aklishta. If it is Klishta, stop it. Don’t ever pamper negative thinking. Do activities which will make us more humble, caring, compassionate, tolerant and help us accept people as they are.

There was this saintly person who would visit from village to village. Whenever he saw there was something required to be done, he would start doing that activity. If there was no well in a village, he would educate the people about its importance and get them to dig the well. One fine day the well was ready and they arranged a function to felicitate this man. But this man disappeared. This man didn’t want any appreciation. He did his duty, experienced ‘Anand’ (bliss) and left the place. He didn’t want praise, he didn’t want criticism. What a strong trait! Whereas we do a little and look around for appreciation. We have to increase the Aklishta and ultimately even they have to be overcome. Citta Vrriti Nirodah.

About Parisamvad

The Friday Parisamvad is dedicated to explanation of the Yoga Sutras of Patanjali by our esteemed Gurus, Dr. Jayadeva and Smt. Hansaji.

All are welcome to attend.

Want to learn more about The Yoga Institute? Click Here