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 aVṛtti (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 subcommentaries. Int J Yoga - Philosop Psychol Parapsychol 2016;4:8-15.

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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 inthe 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

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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. Vācaspati are simple terms. The first compound term is made up of Miśra’s justification in this regard is as follows: the words Abhāva, Pratyaya, and Ālambana. Adhikṛtaṃ hi vṛttipadam anuvādakam. The views of Vācaspati Miśra, the earliest among the pramāṇaviparyayavikalpasmṛtīnāṃ vṛttitvaṃ subcommentators, on the terms of the Sūtra on Nidrā are prati parīkṣakāṇām avipratipatteḥ. Atas presented as follows. The other three subcommentators tad anūdyate viśeṣavidhānāya. nidrāyās tu mostly follow Vācaspati Miśra’s views. The places where vṛttitve parīkṣakāṇām asti vipratipattir the other subcommentators differ are highlighted. iti vṛttitvaṃ vidheyam. na ca prakṛtam Jāgratsvapnavṛttīnām abhāvas tasya pratyayaḥ anuvādakaṃ vidhānāya kalpata iti punar [4] kāraṇaṃ buddhisattvācchādakaṃ tamas tad vṛttigrahaṇam. (Śāṣtrī, G.D, 2007, p. 38) evālambanaṃ viṣayo yasyāḥ sā tathoktā vṛttir The term Vṛtti is topical (as understood from nidrā. (Śāṣtrī, G D, (Ed.) (2007) p. 38)[4] the Sūtra 1.5) and hence it is (understood to be) Abhāva refers to the absence of the two states carried over (to successive Sūtras also). (But) namely waking and dream. Pratyaya means there are no differences of opinion among cause. Here the cause of such an absence (of the investigators with regard to considering the two states) is the Guṇa Tamas that shrouds Pramāṇa, Viparyaya, Vikalpa and Smṛti as Sattva (Guṇa) of the intellect. Ālambana refers to a Vṛtti. Hence, the term Vṛtti is understood the object. The Vṛtti that has the aforementioned to be carried over to those Sūtra and only Tamas as its object is called as Nidrā. the speciality (special characteristics of the respective Vṛtti (Pramāṇa, viparyaya etc.,) Regarding the meaning of the term “Abhāva,” is mentioned in the respective Sūtras). But Vijñānabhikṣu and H. Āraṇya agree to Vācaspati Miśra. with regard to Nidrā there are differences of However, Śaṅkara clarifies that during sleep, the absence opinion about the nature of sleep amongst the is not absolute, and it is only the absence of the objects investigators. And hence sleep has to be expressly of waking state (abhāva iti jāgradviṣayābhāvaḥ, na stated as a Vṛtti (to categorically express that tvatyantābhāva eva।). It is to be noted that Śaṅkara does not Yogasūtra considers sleep as a Vṛtti). Hence the include the dream state. It can be argued that dream state is term (Vṛtti) that (though) topically presents itself filled with the involuntary and nonsequential recollection is insufficient (to convey the assertion) and there of objects of waking state. And hence by the very mention is repetition of the term (in the Sūtra). of the absence of objects of the waking state, dream can also be stated to have been mentioned. Still, for the sake of From the discussion above, it can be understood that there clarity, Śaṅkara could have spelt his views explicitly. is a school of thought that subscribes to the view that sleep is not a modification of mind. It will be interesting Regarding the second term “Pratyaya,” Vijñānabhikṣu to have an elaborate understanding of the nonacceptance and H. Āraṇya totally agree with Vācaspati Miśra’s view. of Nidrā as a modification of the mind. Vācaspati Miśra’s Śaṅkara is silent on this term. It is to be noted that a special commentary does not throw light the on this. But in the meaning has been attached to the term Pratyaya (cause) commentary of Vijñānabhikṣu, the Vedāntic view that by Vācaspati Miśra. Elsewhere in Yogasūtras, the term does not accept sleep as a modification of the mind is “Pratyaya” is used as a synonym for Vṛtti (PYS 2.20 & presented and refuted. As the topic has come up in 3.19 Patañjali, 2015, p. 32 & 46).[1] However, that meaning discussion it is presented below: is not opted by Vācaspati Miśra here. Yattvādhunikā vedāntibruvā āhuḥ ‑ suṣuptau The term “Ālambana” is a minor term and different tamaḥ sākṣibhāsyameva na tatra vṛttirastīti, tanna, interpretations in other subcommentaries are not found. vakṣyamāṇasmaraṇānupapatteḥ। sākṣiṇyapa Is Nidrā a Vṛtti? riṇāmini saṃskārasmṛtyoranabhyupagamāt। The second term that is found in the Sūtra is Vṛtti. As yacca tadekadeśī suṣuptāvajñānākhyaprakṛtereva there is an interesting observation regarding the necessity vṛttimāha na tu cittasya, tadapi heyam।

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evaṃ sati jāgratsvapnayorapi tasyā eva Moreover it is only the dreamless state that is vṛttisambhave cittakalpanāvaiyarthyāditi। based on the absence of any knowledge content. tasmāt jāgratsvapnayoriva suṣupte’pi cittasyaiva The dream state is not based on the absence vṛttiḥ।. (Śāṣtrī, G.D, 2007, p. 39)[4] of any knowledge content but on memory; and memory has something experienced as its Some who contemporary (persons) who consider object. Thus the commentator indicates what themselves as Vedāntins state that – the Tamas is constitutes memory (through the words) “svapne activated only by the witness (the soul) and there bhāvitasmartavyā.” (In dream one remembers is no Vṛtti. That cannot be the case. It would imagined‑objects). then be not possible to explain the recollection that one gains after sleep, that is mentioned Moreover in the case of dream, it is known later (in the commentary of the Vyāsa). As the to oneself, there is no doubt about its being witness is without change, it cannot have latent a modification of the mind. Thus he (Vyāsa) impressions and memory. raising a doubt regarding its (deep sleep’s) being a modification of the mind says, “That Further another view from a school that sleep appears to be a special modification due partially accepts (partial acceptance is with to (the connecting) memory on awakening from regard to absence of Vṛtti in deep sleep) the sleep”. (Rukmani T.S. 2010, p. 70)[3] above Vedntic view states that – Sleep is nothing but a modification (Vṛtti) of ignorance/ On keen observation of the Sūtras of Patañjali themselves, Prakrit and not a Vṛtti of the mind. This view the above view becomes evident. Still, for the sake of should also be rejected. If ignorance itself has clarity, this is stated by Śaṅkara. It becomes evident from modifications then it is possible that in waking the above discussion that dream is kind of “memory,” and dream state also the same ignorance/ whereas deep sleep is a different kind of “experience” prakriti can have the Vṛttis (as Prakriti is the where the notion of “Abhāva” (absence) is crucial. root cause of everything material and is all As stated earlier, though Vyāsa does not deal with powerful). There would be no need of the mind. the meanings of the terms in the Sūtra on Nidrā, the Hence as in the waking and dream states, in the subcommentators fill up that gap in line with the views deep sleep state also the modifications (Vṛtti) of Vyāsa. belong to the mind alone. How does one fall asleep – The Yogic way Is Nidrā deep sleep or does it include dream state also? The process of attainment of sleep in terms of Guṇas The third term of the Sūtra is Nidrā. It is Śaṅkara who presented by Vācaspati Miśra is worth noting. He states: brings up this discussion on Nidrā. He states that: Buddhisattve hi triguṇe yadā sattvarajasī Nanu ca svapnāvasthāpi Nidrāiva। naiṣa abhibhūya samastakaraṇāvarakam āvirasti doṣaḥ। “svapnanidrājñānālambanaṃ vā” tamas tadā buddher viṣayākārapariṇāmābhāvād iti sūtrakāreṇa bhedenopadiṣṭatvādiha udbhūtatamomayīṃ buddhim avabudhyamānaḥ suṣuptāvasthaiva nidrābhipretā। kiñca puruṣaḥ suṣupto+antaḥsaṃjña ity abhāvapratyayālambanatvāt suṣuptameva। ucyate|. (Śāṣtrī, G.D, 2007, p. 39)[4] na hi svapnasya abhāvapratyayālambanatā, When Tamas, which blinds all the senses, having smṛtitvāt smṛteścānubhūtaviṣayatvāt tathā । । subdued Sattva and Rajas, is manifest then the bhāṣyakāraḥ ‑ “svapne bhāvitasmartavyā” iti intellect, which is made up of the three Guṇas, smṛtitvaṃ darśayati kiñca svapnasya cittavṛttitā । does not attain modifications in the form of the svasaṃvedyeti nāśaṅkaivopapadyate tathā ca । objects. The Puruṣa, then, becomes aware of cittavṛttitāmāśaṅkyāha ‑ sā ca samprabodhe the intellect that has intensified levels of Tamas. pratyavamarśāditi . । Such Puruṣa is stated to be in deep sleep, having Objection ‑ But then even dream state is sleep. inner awareness. Answer ‑ This is not a mistake. Since the author The term “antaḥsaṃjña” (endowed with inner awareness) of the Sūtras has differentiated between the two is a unique term. This implies that deep sleep is not a in the Sūtra “svapnanidrājñānālambanaṃ vā,” state of total black out rather there is inner awareness. he desires to mention only the sleep which is a As mentioned earlier, this term differentiates the Yogins dreamless state. view of sleep from that of the Vedāntins.

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Guṇa‑based 3‑fold classification of deep sleep of sleep that the subheading indicates. Vijñānabhikṣu It could be noted from Vyāsa’s commentary that, he states: presents three types postsleep recollections, to establish “Na tu taddvitīyamasti tato’nyadvibhaktaṃ that – “as there are recollections (memory), sleep should yatpaśyed” (Bṛ. Up (Bṛhadāraṇyakopaniṣad) 4.3.23, be a modification of the mind (Vṛtti).” Commenting Madhavananda, 1950, p. 672)[5] iti sauṣuptaśrutāvapi upon this section, among all subcommentators, it is tadānīṃ jñānābhāvasyaivāvagamād ityāśaṅkyāha sā Vijñānabhikṣu who first mentions that these three types tu samprabodha iti|. of postsleep recollections refer to 3‑fold classification of deep sleep experiences, viz – Sāttvic, Rājasic, and “There is no separate second entity other than Tāmasic. The following are his comments in that regard: that (the perceiver/the soul) which can be seen” from such statements (in the Vedas) on deep Yasyāṃ sattvasacivaṃ tama āvirbhavati sleep there is no knowledge in the sleep state. tasyāḥ sātvikyāḥ nidrāyāḥ utthitasya Concerned that such a doubt that may arise it smaraṇākāramāha – sukhamiti. (Śāṣtrī, G.D, has been stated that on waking up etc., (there [4] 2007, p. 39) is recollection of sleep experience, etc., hence The state where Tamas manifests along sleep is a thought). with Sattva is called as Sāttvik Deep Sleep. This statement brings out one view point from the Vedic A person on waking up from such an experience texts on the state of deep sleep. The second Vedic view recollects‑ I slept comfortably etc. on the sleep is brought out by the following statement of Yasyāṃ rajassacivaṃ tama āvirbhavati Vijñānabhikṣu: tasyāḥ rājasyāḥ nidrāyāḥ utthitasya “Triṣu dhāmasu yadbhogyaṃ bhoktā bhogaśca smaraṇākāramāha ‑ duḥkhamiti. (Śāṣtrī, G.D, yad bhavet” (Kaiv.Upa. (Kaivalyopaniṣad) 18, [4] 2007, p. 40) Devarupananda 1998, p. 313.)[6] ityādiśrutayaḥ The state where Tamas manifests along suṣuptasthāne’pi bhogyamastītyāhuḥ. with Rajas is called as Rājasic Deep Sleep. “In all the three states (waking, dream and deep A person on waking up from such an experience sleep) that which is the object of experience, the recollects‑ I slept painfully, etc. experience and the experience…” this (Vedic) Tāmasyā nidrāyāḥ utthitasya statement indicates that there is experience in smaraṇākāramāha ‑ gāḍhamiti. (Śāṣtrī, G.D, deep sleep. [4] 2007, p. 40) It can be observed that there is contradiction in the A person who wakes up from a Tāmasic Deep two Vedic passages cited. Vijñānabhikṣu resolves this sleep recollects – Slept very deeply, etc. contradiction as follows: Vijñānabhikṣu also quotes from the Smṛtis to validate his Na ca evaṃ śrutyorvirodha iti vācyam। views on the 3‑fold Guṇa‑based classification of deep ardhasamagrabhedena suṣupterdvaividhyāt। sleep. The quotation provided by Vijanabhikshu is as mugdhe’rdhasampattiriti vedāntasūtrāt। follows: anyathā śrutyorvirodhasyāparihāryatvāc ca kadācit gāḍhatamasā cittasattvasya Jāgrat svapnaḥ suṣuptaṃ ca । tamogocaravṛttāvapyasāmarthyaṃ ca guṇataścittavṛttayaḥ. (Śāṣtrī, G.D, 2007, p. 39)[4] sambhavatyeveti।. (Śāṣtrī, G.D, 2007, p. 39)[4] Waking, dream and deep sleep are all made The two statements should not be taken of modifications of the mind influenced by the contradictory to each other (This can be resolved by Guṇas. stating that). Deep sleep is of two types – complete Although Vācaspati Miśra also mentions the same and half deep sleep. The same idea is reflected in different combinations of varying proportions of the the Vedant Sūtra “mugdhe’ rdhasampatti.” The Guṇas, it is Vijñānabhikṣu who ventures to name them as contradiction between the two Vedic statements Sāttvic, Rājasic, and Tāmasic. cannot be resolved otherwise. Sometimes, due to Half deep sleep and complete deep sleep dense Tamas the mind stuff becomes incapable of grasping the Tamasic state of mind. This is a curious comment of Vijñānabhikṣu. In trying to resolve two contradictory Vedic verses on deep sleep, Evidently, this 2‑fold classification seems to have been it seems that he is pushed to postulate the two kinds necessitated due to academic purposes, i.e., to resolve

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Mahadevan: Facets of Nidrā

contradicting Vedic passages. It has to be studied manaḥ kasmād yato bhramatyanavasthitam. scientifically whether such state of half deep sleep and nitāntābhibhūtarajaḥsattve tamaḥsamullāse complete deep sleep are possible at all. svāpe prabuddhasya pratyavamarśam āha ‑ gāḍhaṃ mūḍho + aham asvāpsaṃ gurūṇi Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha, and Kaivalya me gātrāṇi klāntaṃ me cittamalasaṃ muṣitam iva tiṣṭhatīti. (Śāṣtrī, G.D, 2007, p. 39-40)[4] Being bereft of contact with world outside, Nidrā resembles states like Ekāgratā (one‑pointedness), Is there any additional reason as to why we etc., The distinctness of Nidrā from these states and can’t equate Nidrā to the states of Nirodha and consequently the necessity for the restraining Nidrā is Kaivalya, where there are no Vṛttis? To this it discussed elaborately in the subcommentaries. is stated (by Vyāsa) ‑ And that sleep appears as a special modification due to (the connecting) Is Nidrā not equivalent to one‑pointedness? memory on awakening from sleep. How? When Vācaspati Miśra differentiates Nidrā from Ekāgratā. He Tamas is manifest (during Nidrā) along with states: Sattva then a person who awakens from such a Nanu pramāṇādayo vyutthānacittādhikaraṇā sleep would experience the following memory ‑ I nirudhyantāṃ samādhipratipakṣatvān have slept well, my mind is calm it makes my nidrāyāstvekāgravṛttitulyāyāḥ kathaṃ understanding clear. samādhipratipakṣatetyata āha ‑ sā ca samādhāv When Tamas is manifest (during Nidrā) along iti/ekāgratulyāpi tāmasatvena nidrā sabījanir with Rajas then a person who awakens from bījasamādhipratipakṣeti sāpi niroddhavyety such a sleep would experience the following arthaḥ. (Śāṣtrī, G.D, 2007, p. 40)[4] memory ‑ I have slept poorly, my mind is dull, Let Pramāṇa and others be restrained as being unsteady it wanders. they are based on the substratum of the mind When both Rajas and Sattva are extremely subdue that is outwardly, which is not conducive to and Tamas is very clearly manifest (during the attainment of Samādhi. How can sleep Nidrā) then the following will be the memory be considered nonconducive to Samādhi as of the person after waking up from Nidrā‑ I it is similar to one‑pointedness? To clarify have slept in deep stupor, my limbs are heavy, this (Vyāsa) states – That has to be in the my mind is tired and lazy and appears as if it is state of Samādhi… Though sleep is similar to stolen. one‑pointedness, still being Tamasic in nature Nidrā is nonconducive to the Sabija and Nirbija It has already been stated under the subhead “How states of Samādhi and hence has to be restricted. does one fall asleep – The Yogic way” that the consciousness becomes reflective of the Tamasic state of By this comment of Vācaspati Miśra, it becomes evident mind, indicating the Tamasic modification of the mind that Samādhi is a Sattva‑dominant state and hence cannot during deep sleep. As this passage under discussion be attained by mere sleep. adds additional argument supporting the above view Nidrā ‑ Niruddha and Kaivalya states (that deep sleep is a modification of the mind), it has Niruddha and Kaivalya states are bereft of any been rightly mentioned as “additional reason” for Vṛtti (modifications). Is Nidrā equivalent to them? If not differentiating Nidrā from Niruddha and Kaivalya why? This is clarified by Vācaspati Miśra as follows: states. Kasmāt punarniruddhakaivalyayoriva Further, it could be noted that under 3.4 the same three vṛttyabhāva eva na nidretyata āha ‑ sā ca states of Nidrā were discussed by Vijñānabhikṣu, where saṃprabodhe pratyavamarśāt sopapattikāt he classifies them as Sāttvic, Rājasic, and Tāmasic smaraṇāt pratyayaviśeṣaḥ. kathaṃ, yadā Nidrās. The difference is that Vācaspati Miśra describes hi sattvasacivaṃ tama āvirasti tadedṛśaḥ the same combination of Guṇas for differentiating Nidrā pratyavamarśaḥ suptotthitasya bhavati sukham from Niruddha and Kaivalya states (without naming aham asvāpsaṃ prasannaṃ me manaḥ them as Sāttvic, Rājasic, and Tāmasic states) whereas prajñāṃ me viśāradīkaroti svacchīkarotīti. Vijñānabhikṣu uses the same description of three kinds of yadā tu rajaḥsacivaṃ tama āvirasti tadedṛśaḥ Nidrās to emphasize the necessity of restraining of Nidrā. pratyavamarśa ity āha ‑ duḥkham aham This aspect of Vijñānabhikṣu’s commentary is elucidated asvāpsaṃ styānam akarmaṇyaṃ me under the following subheading.

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Mahadevan: Facets of Nidrā

Why should sleep be restrained like any other Vṛtti? Therapeutically, the implications of the 3‑fold classification of Nidrā based on Guṇas need to be developed into an Nanu nidrāvṛttirapi tamasyekāgrā elaborate model that includes the factors that induce such viṣayaduḥkhaśūnyā ceti, sā kimarthaṃ kinds of sleep and ways in which one can move toward niroddhavyā ityāśaṅkyāha ‑ sā ceti । the desired (Sāttvic) state of sleep, etc. itaravṛttivat sukhaduḥkhamohātmakatvena samādhipratipakṣatvena ca nidrāpi samādhau Patañjali classifies all the vṛttis into Kliṣṭa and niroddhavyetyarthaḥ।. (Śāṣtrī, G D, 2007, p. 40) Akliṣṭa (PYS 1.5, Patañjali, p. 16)[2]. As Nidrā (deep sleep) has not been excluded from the above Objection: (Though sleep is) In the state of classification, it becomes evident that it is also oftwo Tamas (still) it is one‑pointed and is bereft of types Kliṣṭa‑nidrā and Akliṣṭa‑nidrā. This implies that the suffering generated by the objects of the sense. influence of the Kleśas such as Avidyā, Asmitā, etc., and Hence why should the modification sleep be Yogic practices that are associated with weakening of restrained? the Kleśas (Kriyayoga) should be considered even at the Answer: Like any other level which is beyond just the waking and dream states. modification (Vṛtti) (Nidrā) is also of the nature of happiness, sorrow and delusion (caused by Furthermore, the general observation of Vācaspati Miśra Sattva, Rajas and Tamas respectively), and regarding the relationship between kliṣṭa and Akliṣṭa hence opposed to the state of Samādhi and so vṛttis merits attention. He states that: has to be restrained towards attaining the state Kliṣṭānāmakliṣṭābhiḥ nirodhaḥ tāsāṃ ca pareṇa of Samādhi. vairāgyeṇa iti. (Śāṣtrī, G D, 2007, p. 25) Vācaspati Miśra stated (subhead “Is Nidrā not equivalent The kliṣṭa Vrittis are to be restrained by the to one‑pointedness?”) that Nidrā is Tāmasic in nature Akliṣṭa vrittis and these Akliṣṭa Vrittis, inturn, and hence has to be restrained during Samādhi. However, are to be restrained by highest detachment. Vijñānabhikṣu is not convinced at the fact that mere On applying this mechanism to Nidrā, it can be stated Tamasic nature of Nidrā is reason enough to state that that Kliṣṭa‑nidrā is to be overcome by Akliṣṭa‑nidrā and Nidrā is to be restrained. He states that Nidrā is like the Akliṣṭa‑nidrā is to be finally overcome by highest any other Vṛtti, in being influenced by the three Guṇas. detachment in attaining Cittavṛttinirodha. Going by Hence, it should be restrained during Samādhi. The above this suggestion, Nidrā becomes the antidote for Nidrā. argument of Vijñānabhikṣu seems more comprehensive The implications of this have to be reflected upon by than that of Vācaspati Miśra, with regard to restraining practitioners. Nidrā‑Vṛtti. It is also interesting to note that Āyurvedic texts Conclusion also speak of Sāttvika, Rājasika, and Tāmasika The spiritual and therapeutic implications of the facets of Nidrās (Su. Sam (Suśrutasaṃhitā) 3.4.33, the Nidrā brought out by the above discussion need to be Ghanekar, 1940, p. 119).[7] The role of the three Doṣas worked out. in inducing such Nidrās is also discussed there. Hence, it would be useful to compare these two streams From the view point of spirituality, the following is to of therapies in the developing the aforementioned be noted – It has been mentioned in the introduction therapeutic model. to this article that the third occurrence of the term Nidrā in the Yogasutas is with regard to utilization Financial support and sponsorship of experience of a good Nidrā as a technique to attain Nil. [2] single‑pointed focus (PYS 1.38, Patañjali, p. 24). Conflicts of interest Indeed, understanding various aspects of Nidrā would be There are no conflicts of interest. handy in the correct practice of the technique based on Nidrā to attain the goals specified in the Yoga sūtras. References Moreover, the detailed discussions on Nidrā and the 1. Gunavantrai, Acharya, Pr., Carakasaṃhitā, Sri Gulabkunvarba necessity of restraining of the Nidrā Vṛtti will also Ayurvedic Society, Part 2, Jamnagar; 1949. provide a spiritual aspirant clarity with regard to the 2. Patañjali, Yogasūtra. Revised Edition. Chennai: Krishnamacharya Yoga Mandiram; 2015. attainment of the ultimate of goal of yoga exemplified by 3. Rukmani TS. Yogasūtrabhāṣyavivaraṇa of Śaṅkara with the Sūtra ‑ Yogashcittavṛtti nirodhah (PYS 1.2, Patañjali, English Translation and Critical Notes Along with Text and p. 16).[2] English Translation of Patañjali’s Yogasūtras and Vyāsabhāṣya.

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Mahadevan: Facets of Nidrā

New Delhi: Munshiram Manoharlal Publishers; 2010. 5. Madhavananda, Swami , Tr. Bṛhadāraṇyaka Upaniṣad, with 4. Śāṣtrī GD, editor. Sāṃga Yogadarśana or Yoga Darśana of the Commentary of Śaṅkarācārya, Almora: Advaita Asrama; Patañjali, with the Scholium of Vyāsa and the Commentaries 1950. Tattvavaiśāradī, Pātañjalarahasya, Yogavārtika and Bhāsvatī of 6. Devarupananda S, editor. Mantrapushpam. Kaivalyopaniṣad. Vācaspati Miṣra, Rāghavānanda Sarasvatī, Vijñānabhikṣu and Mumbai: Ramakrisha Mutt; 1998. Hariharānanda Āraṇya Varanasi: Chaukhamba Sanskrit Bhavan; 7. Ghanekar BG, editor. Suśruta Saṃhitā. Delhi: Sanskrit 2007. Pustakalay; 1940.

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