True Nature Of Yoga - JeevanInfo-News.Com

The true nature of Yoga has been well described by Maharshi Patanjali in Yogadarshana. It is basically a treatise explaining Kaivalya. In order to attain Kaivalya Maharshi Patanjali has explained 195 aphorisms in four chapters:

1 – Samadhipada [ 51 aphorisms ]
2 – Sadhanapada [ 55 aphorisms ]
3 – Vibhutipada [ 55 aphorisms ]
4 – Kaivalyapada [ 34 aphorisms ]

Yogadarshana accepts the Tattvamimansa of Samkhyadarshana and gives a clear picture of Purusha Ishwara, Jeevatma, and Prakrti as propounded in the Samkhya.

Many people argue that there is no mention of Ishwara in Samkhya, however is mentioned in Yogadarshana and therefore they call Yogadarshana “Seshvara Samkhya“. But, it is not right; such confusion has resulted due to a lack of understanding of Samkhya aphorisms concerned with the description of Ishwara.

Yogadarshana explains Sakshatkar as the ultimate aim of Yoga, whereby the Sadhaka attains Jeevanmukti [ State of the absence of all Kleshas during one’s lifetime ] and Videhamukti [ Attaining Mukti after death, when Atman leaves the physical body ] or Kaivalya [ The state where the Purusha is not attached to Prakrti and remains alone ] or Moksha [ Total absence of all kinds of sorrows ] or Nirvana [ Attaining the Nishchita Pada ] Samadhi i.e. state of total solution where a Sadhaka attains Sakshatkar [ Yathartha Jnana/To know a thing as it is ] of three Anadi Satya [ Eternal Truth ] – Ishwara, Jeeva, and Prakriti.

Samadhi Is Of Two Types

1 – Samprajnanta Samadhi: The state of knowing everything as it is except Ishwara.
2 – Asamprajnata Samadhi: The state of Ishwara Sakshatkar i.e. knowing the true nature of Ishwara.

Samprajnanta Samadhi: Sakshatkar of Moola Prakriti [ Sattva, Rajas, and Tamas ] happens in the following order:

- Vitarka: Sakshatkar of Panchabhutas.
- Vichara: Sakshatkar of Sukshmabhutas to Mahat tattva.
- Amanda: Sakshatkar of Moola Prakrti.
- Asmita: Sakshatkar of Jeevatm [ Ekadeshi Chetana Tattva ] occurs.

Asamprajnata Samadhi is the state of Ishwara Sakshatkar [ Sarvadeshi Chetana Tattva ]. Yogadarshana not only explains the true form of these Anadi Satya but also clearly enumerates ‘Astanga Yoga‘, the technique to attain Sakshatkar of these Anadi Satya.

In Yogadarshana, Ishwara Has Been Described As:

- “Kleshakarmavipakashyairaparamrshtah Purushavishesa Iswarah” [ Y.S.-1.24 ] Ishwara is free from Kleshas like Avidya etc. Karmas and Vipakas leading to Vasanatmaka Samskara. There is nobody as glorious as Ishwara. Nobody is neither near nor higher than Ishwara.

- “Tatra Niratishayam Sarvajnabeejam” [ Y.S.-1.25 ] Sarvajna means one who has Jnana [ Knows ] of everything. Ishwara is Sarvajna [ the knower of everything ], who propounded Jnana in the Vedas to pacify the curiosity and for the overall well-being of Jeevatma.

- “Sa Eva Poorveshamapi Guruh Kalenanavacchedat” [ Y.S.-1.26 ] Ishwara the eternal Guru, is the source and bestower of true knowledge [ Vedas ] externally, and internally blesses us with knowledge in the form of motivation, thought, words, etc. It is Ishwara, who propounded the knowledge of the Vedas to the four Rishis Agni, Vayu, Aditya, and Angira, at the beginning of the creation that was imparted to other Rishis and Gurus.

- “Tasya Vachakah Pranavah” [ Y.S.-1.27 ] The words by which Ishwara can be known are called Pranava/Aum. According to Maharshi Panini, Aum is derived from the root word ‘Ava‘, for which he has defined nineteen different meanings. Ava ‘to protect’ is the most prominent connotation. Thus, ‘Aum‘ is considered the most suitable name for Ishwara.

- “Tajjapastadarthabhavanam” [ Y.S.-1.28 ] Ishwara’s Guna, Karma, Svabhava should be contemplated on, during the recitation of Aum.

- “Tatah Pratyakchetanadhigamo ‘Pyantarayabhavascha” [ Y.S.-1.28 ] With the contemplation of Ishwara’s Guna-Karma-Svabhava, the Sadhaka not only understands Ishwara as Shuddh, Pavitra, and free from Kleshas like Avidya, etc. but also understands that the self has similar attributes as Ishwara. Thus, Sadhaka realizes his/her own Svaroopa.

Maharshi Patanjali Explains About ‘Jeeva’, One Of The Tattvas Of Traitavaad, As:

“Drashta Drshimatrah Shuddhopi Pratyayanupashya” [ Y.S.-2.20 ]

Bhutas and Indriyas have the Parinama of Sattva, Rajas, and Tamas but; there is no such Parinama observed in Drshta = Jeevatma. Hence, the Jeevatma is always pure and without any Vikara. It is not attached to the Buddhi, yet it is the knower of the Vrttis of the Buddhi. It comes in contact with external subjects through the Buddhi. Vrttis are changing in the Buddhi, that is why Buddhi is Parinami, but the Purusha is Aparinami and Jnanasvaroopa Shuddha and knower of the Vrttis occurring in the Buddhi. This Purusha experiences the Jnana occurring in the Buddhi, but it is not identified with Buddhi; due to Avidya, it identifies itself with Buddhi; Due to Avidya, it considers the changes occurring in the Buddhi as the changes occurring in it. This results in the experience of Sukha-Dukha also known as Bhoga.

Maharshi Patanjali then explains the true nature of Prakrti and says:

“Prakashakriyasthitishilam Bhootendriyatmakam Bhogapavargartham Drshyam” [ Y.S.-2.18 ]

Everything that arises from Sattva, Rajas, and Tamas the three Gunas of Moola Prakriti, can be categorized into two parts: Bhootatmaka and Indriyatmaka. Sattva is Prakashshil [ Illuminating ], Rajas is Kriyashil [ Dynamic ] and Tamas is Sthitishil [ Rest ]. These Bhutas and Indriyas, which are given by the Ishwara, are meant for Bhoga and Apavarga of the Purusha [ Jeevatma ]. Bhutas refer to five Sukshmabhutas [ Tanmatra – Roopa, Rasa, Gandha, Sparsha, and Shabda ] and five Sthoolabhutas [ Prithvi, Jala, Agni, Vayu, and Aakash ]. Indriyas refer to five Jnanendriyas, five Karmendriyas, Mana, Buddhi, and Ahankara. When the Purusha is in Avidya, then these Bhutas and Indriyas act as Bhogas but when the Purusha is in Vidya, then these help the Purusha to reach Apavarga/Moksha.

Defining Yoga, Maharshi Patanjali Says:

“Yogashitavrttinirodhah” [ Y.S.-1.2 ] The cessation of Chittavrttis [ Mental Modifications ] is called Yoga.

“Vrttayahpanchatayah Klishtaklishtah” [ Y.S.-1.5 ]
“Pramanaviparyayavikalpanidrasmrtayah” [ Y.S.-1.6 ]

Vrttis Are Either Klishta Or Aklishta. There Are Five Types Of Vrttis:

1. Pramana.
2. Viparyaya.
3. Vikalpa.
4. Nidra [ Bar ].
5. Smrti.

“Kshiptam Moodham Vikshiptamekagram Niruddhamiti Chitttabhoomayah” [ Y.S.V.B.-1.1. ] There Are Five States Of Chitta:

1. Kshipta.
2. Moodha.
3. Vikshipta.
4. Ekagra.
5. Niruddha.

“Tada Drashtuh Svaroope’Sthanam” [ Y.S.-1.3 ] In the state of Yoga [ Samadhi ], Jeeva experiences its true nature and absorbs itself in the bliss of Ishwara.

Maharshi Patanjali has given many aphorisms to state differentiate between Atman and Chitta one among them is: “Tadbhavatsamyoga ‘Bhavo Hanam Tad Drsheh Kaivalyam.” [ Y.S.-2.25 ].

In Yoga [ Samadhi ], the Sadhaka attains Sakshatkar that Atman and Chitta are distinct from each other. “Vivekakhyatiriplava Hanopayah” [ Y.S.-2.26 ] With this Sakshatkar the Sadhaka attains Vivekakhyati the necessary requisite for Haana [ Moksha ].

In order to reach the state of Vivekakhyati, Maharshi Patanjali has devised various techniques for the Sadhaka, depending on the state of their Chitta.

For Very Advanced Sadhakas:

Abhyasa, Vairagya and Ishwarapranidhana
“Abhyasavairagyabhyam Tannirodhah” [ Y.S.-1.12 ]
“Ishwarapranidhanad va” [ Y.S.1.23 ]

For Medium Sadhakas:

Kriyayoga
“Tapahsvadhyayeshwarapranidhanani Kriyayogah” [ Y.S.-2.1 ]

For Sadhakas That Are Beginners:

Ashtanagayoga
“Yamaniyamasanapranayamapratyaharadharanadhyanasam Adhayo ‘Astavangani” [ Y.S.-2.29 ]
“Yoganganushthanadshuddhikshaye Jnanadiptiravivekakhyateh” [ Y.S.-2.28 ]