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Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan

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Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan [Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Original Article Facets of Nidrā - In Yogasūtra: Analysis Based on the Views from Vyāsa’s Commentary and Its Sub-commentaries Jayaraman Mahadevan Research Department, Good sleep is an important indicator and also a requisite of good health. Yoga sūtras Krishnamacharya Yoga discuss the concept of Nidrā. A survey of commentaries of Yoga sūtras reveals Mandiram, Chennai, Tamil Nadu, India elaborate discussions, which are seldom noticed, regarding the concept. There are more than a dozen commentaries in Saṃskṛta on Yoga sūtras. However, this article Abstract presents the views of Vyāsa, the principal commentator and the four available subcommentaries to Vyāsa’s commentary on the Nidrā. All later commentaries respect and follow Vyāsa’s commentary. The study reveals that – Vyāsa’s commentary and its subcommentaries address aspects on Nidrā including – Why Nidrā after Pramāṇa, Viparyaya and Vikalpa? Is Nidrā a Vṛtti?, Is Nidrā deep sleep or does it include dream state also? How does one fall asleep – the Yogic way, Guṇa‑based 3‑fold classification of Deep Sleep, Half Deep Sleep and Complete Deep Sleep, Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha and Kaivalya and why should sleep be restrained like any other Vṛtti? Thus, understanding various aspects of Nidrā indeed would be handy in the correct practice of the technique based on Nidrā (PYS 1.6, Patañjali, 2015, p.24)[2] to attain the goals specified in the Yoga sūtras. Therapeutically, the implications of the 3‑fold classification of Nidrā based on Guṇas need to be developed into an elaborate model that includes the factors that induce such kinds of sleep and ways in which one can move toward the desired (Sāttvic) state of sleep, etc. A collaborative approach with allied disciplines such as Āyurveda on this topic might prove to be more beneficial. Keywords: Dream state, Guṇas, Nidrā, vṛtti, Vyāsa, Yogasūtra Introduction discussions, which are seldom noticed, regarding the idrāyattaṃ sukhaṃ duḥkhaṃ puṣṭiḥ kārśyaṃ concept. N balābalam. The term “Nidrā” appears three times in the Yoga sūtras. In Vṛṣatā klībatā jñānamajñānaṃ jīvitaṃ na ca. the first instance, we find the enlisting of Nidrā as a Vṛtti (PYS (Patañjaliyogasūtra) 1.6, Patañjali, 2015, p. 16).[2] In (Ca. Sam (Carakasaṃhitā) 1.21.36, Gunavantrai the second occasion, Nidrā is defined (PYS 1.6, Patañjali, 1949, p.354)[1] 2015, p. 16).[2] In the third occasion, utilization of experience Dependent on (deep) sleep are happiness and of a good Nidrā as a technique to attain single‑pointed focus [2] misery, corpulence and leanness, strength and is presented (PYS 1.6, Patañjali, 2015, p. 24). This article weakness, potency and impotency, intellect and focuses on the second instance of appearance of the term nonintellect, life and death. Nidrā in the Yoga sūtras, where all the detailed discussions on the concept of Nidrā are centered. From the reference above and also from day‑to‑day experience, it is well known that good sleep is an Address for correspondence: Dr. Jayaraman Mahadevan, th important indicator and also a requisite of good health. Krishnamacharya Yoga Mandiram, No. 31, 4 Cross Street, RK Nagar, Chennai - 600 028, Tamil Nadu, India. Yoga sūtras discuss the concept of Nidrā. A survey E-mail: [email protected] of commentaries of Yoga sūtras reveals elaborate This is an open access article distributed under the terms of the Creative Commons Access this article online Attribution‑NonCommercial‑ShareAlike 3.0 License, which allows others to remix, tweak, Quick Response Code: and build upon the work non‑commercially, as long as the author is credited and the new creations are licensed under the identical terms. Website: www.ijoyppp.org For reprints contact: [email protected] How to cite this article: Mahadevan J. Facets of Nidrā - in Yogasūtra: DOI: 10.4103/ijny.ijoyppp_8_16 Analysis based on the views from Vyasa's commentary and its sub- commentaries. Int J Yoga - Philosop Psychol Parapsychol 2016;4:8-15. 8 © 2017 International Journal of Yoga - Philosophy, Psychology and Parapsychology | Published by Wolters Kluwer - Medknow [Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Mahadevan: Facets of Nidrā There are more than a dozen commentaries in The single‑pointed focus of the Vyāsa’s commentary is Saṃskṛta on Yoga sūtras. However, this article to justify the inclusion of Nidrā under the category of presents the views of Vyāsa, the principal commentator the modifications of the mind (Vṛttis). It is evident from and the four available subcommentaries to Vyāsa’s the commentary above that the commentator uses three commentary on the Nidrā. All later commentaries kinds of postsleep recollections to infer the modifications respect and follow Vyāsa’s commentary. The later that had taken place during the sleep. The purpose of the commentaries only add to the views of Vyāsa. The four painstaking effort on part of Vyāsa to establish Nidrā as subcommentaries on Vyāsa’s commentary throw light a modification has also been stated by him in the last on terse aspects of Vyāsa’s views. (Vācaspati Miśra’s sentence, i.e., attainment of Samādhi. By implication, work is Tattvavaiśāradī. Śaṅkara’s work is Vivaraṇa. this also helps to distinguish sleep from Samādhi. The Vijñānabhikṣu’s work is Vārttika. Hariharānanda 3‑fold classification of the postsleep recollections serves Āraṇya’s work is Bhāsvatī) Vācaspati Miśra another purpose. It helps in self‑evaluation of quality (9th century CE), Śaṅkara (13th Century) Vijñānabhikṣu of sleep on waking up from sleep. Consequently, any (15th century CE), Hariharānanda Āraṇya (19th century corrective mechanism that may be required to attain the CE) – the four subcommentators on Vyāsa’s commentary desired state of sleep can be put in place. draw various interesting implications from the short commentary of Vyāsa on Nidrā. Elaboration by Subcommentators Unlike Vyāsa who did not comment upon the words Vyāsa’s View on Nidrā of the Sūtra (PYS 1.10, Patañjali, 2015, p. 16),[2] we As can be observed from the commentary below, find interpretations of the terms of the Sūtra in the Vyāsa does not deal with the terms used in the subcommentaries. Apart from this, the subcommentaries Sūtra (abhāvapratyayālambanā vṛttiḥ nidrā PYS 1.10, bring out various facets related to Nidrā. The ideas Patañjali, 2015, p. 16).[2] Rather, he goes by its intent. He that are present in the subcommentaries are arranged states: sequentially according to their relevance. Sā ca saṃprabodhe pratyavamarśāt Why Nidrā after Pramāṇa, Viparyaya, and Vikalpa? pratyayaviśeṣaḥ। kathaṃ? Sūtra 1.6 of PYS enlists the Vṛttis as Pramāṇa, Viparya, sukhamahamasvāpsam। prasannaṃ me Vikalpa, Nidrā, and Smṛti. Before commencing the manaḥ prajñāṃ me viśāradī karoti। discussion on the meaning of the term of the Sūtras and duḥkhamahamasvāpsaṃ styānaṃ me also the commentary of Vyāsa on it, it would be useful to mano bhramatyanavasthitam। gāḍhaṃ understand the reason behind the positioning Nidrā after mūḍho’hamasvāpsam। gurūṇi me gātrāṇi। the Pramāṇa, Viparya, Vikalpa, and before Smṛti as klāntaṃ me cittam। alasaṃ muṣitamiva tiṣṭhatīti। discussed. Śaṅkara throws light on this issue. He states: sa khalvayaṃ prabuddhasya pratyavamarśo na Nidrākhyāṃ vṛttimidānīṃ vyācaṣṭe – syādasati pratyayānubhave tadāśritāḥ smṛtayaśca abhāvapratyālambanā… jāgradviṣayatvāt tadviṣayā na syuḥ tasmātpratyayaviśeṣo nidrā । । prāguktasya vṛttitrayasya, tadupamardena ca sā ca samādhāvitarapratyayavanniroddhavyeti।. nidrāsamudbhavaḥ iti। tadanantaraṃ nidrākhyā And that sleep appears as a special vṛttirvyākhyāyate।. modification (Pratyaya/Vṛtti) due to (the He now explains the modification (of the mind) connecting) memory on awakening from sleep. known as sleep – abhāvapratyālambanā…. The What kind of memory is it? I have slept well, three earlier mentioned modifications (Pramāṇa, my mind is calm it makes my understanding Viparyaya and Vikalpa) pertain to the waking clear. I have slept poorly, my mind is dull, state and on their suppression sleep comes being unsteady it wanders. I have slept in deep into being. Thus after (explaining them) stupor, my limbs are heavy, my mind is tired and the modification called sleep is now being lazy and appears as if it is stolen. This kind of explained. (Rukmani T.S.2010, p. 69)[3] memory, in one who has awakened from sleep, is not possible if there were no experience of the One issue that Śaṅkara could have addressed is modification; nor would these memories based “Why Nidrā before Smṛti?” Other commentators also on it have it as its object. Therefore sleep is a do not shed light on this. However, an assumption special modification. And it has to be restricted based on Vyāsa’s commentary can be made. like other modifications in Samādhi. (Rukmani Vyāsa states that Nidrā’s experience is recollected T.S.2010, p. 69)[3] later (Pratyavamarśa/Smṛti). That is to say – Nidrā International Journal of Yoga - Philosophy, Psychology and Parapsychology ¦ Volume 4 ¦ Issue 1 ¦ January-June 2016 9 [Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Mahadevan: Facets of Nidrā creates Smṛti. Pramāṇa and the other two Vṛttis also of the usage of the term, it is presented under a separate create Smṛti. Hence, Smṛti is common to all the four subhead. Vṛttis and hence it might have been placed after Nidrā. From the context, it could be understood that Nidrā is Comments on the terms of the Sūtra Vṛtti. Further, in definitions (in the Sūtras) of other Vṛttis There are three words in the Sūtra of PYS 1.10, namely, such as Pramāṇa, Viparyaya, Vikalpa, and Smṛti, the term Abhāvapratyayālamabanā, Vṛtti, and Nidrā. The first term Vṛtti is not found. Hence, the question arises as to why is a compound term whereas the second and third terms the term Vṛtti is used in the Sūtra on Nidrā.
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