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Wh thc Four Chaptcrs of Yogasastra.say

81 S. ,|AMA,\WAMI, Trurtcq Krishumaluya toga Manlinm, MADRAS.

Aabahu Pururhaterao eriringout ofrcnunciation (apavarga), The Srntrcbalraridharioan I Maherirbi further nanates thc incidcntal bcncfitr each ,tep lo Sahrrn Siraram Svcteo at cncourage the Abhyeri lo trcad tbc path of , * rhe Prrnrmg6l Petanjalim lt milcriones mention?d at appropriate placeg

li alro hclpr him to chccl for bimself the pro. Feranjala Yoga Sasrra ir of four chaprcrr gresr he is maLirg-or the lack of it (Alab- lPadas). Ttrc frn; -Saoadhi Peda-dcals dabhumitatva), and work rowards the difier- with rhe neaus of attaining mental clority ent lcvcls ofrpiritual cvolurion. (Chttta Suddbi) and the oubscquent uscofruch a clear mind for diffcrcnt tindr of intcnrc Obitta ir always in some active or knov,'. conoentrrtion (Saradhi). Sincc, mcnral cla- ing ttate (Vrithi) or thc orher. Yoga, in one !6n!c, ir tbe maintaining of onc idea in the rity ir not posrible for a Ecrsonwirh c discercd qiqd, body, weat rcnser and onc engaged in indis. to thc exclusion (Nirodha) ofall othere. crimirntc (Adharuic) eoiviricr, tbc recond COMBINATION OF CUNAS Pade deals mainly with certain prcrcquicirer to Yoja (Purvanga) aod thc oeans a:rd efforts It consists, as has been meniioned, of Dcccsrory for anaining a healrhy and senritive tbrcc basic guna6ot constitueDt characteris- body. Thcse practices ere known as Bahi- tica, viz., Sattwa! whrch har tbe function of range redhana. third Thc chapt6l I confincd clarity (Prakhya), incersant activity (Pravri- to the aeans of the rcfineoent of Ecntal thi) and Inertia (Sthithi). But these thrcc pcrccptioa rnd,intense concenration, lcadiog cgnraituentrdo not work in isolation, though to 'rhc'lnalrery of thc mystericl naturc of thcy have Eutrlally opposing luactions, (Prakriri) and a conrcqucnt ecquirition of imoensc lup?r.natural powar (Vibhuti). Beciuse ofa number of factors, such as peds, Thclasr chapcr, Kaivalya dercribcs Prarabdhe, acquircd habits (ramskaras), tvpe rhc evolution ofa derachcd uind, yearning offood,asrociationalinflucnces (Sanga) ctc., or gravirating towardr lodcpendence or rhe prcdominarrceofcach ofthc gunas varics (trleirdlya), kolation r6ultingit rlrc,height frop person to perlon and also from time to (SuLhanra) ofhappinerl and rblolutc mental tinc, maling distinct perronalitic! with flu- pcace (Pr:aripramva). tt €onld thcreforc be ctuadng ovcrtones, ailrong people at latge. .at obrcnvcd thlt th. Yogarrtra oncc dcab h ir how-ever the courcntion of thc great wftbncnalieic' (dhrtmic),'pbyrical, phyrio. Rlrhi tbar it ig possible to changc thc Eental loqirnl, psyoholqfial, marcrirlittic lPorurhrr. metrc up of individualr end also rcduce thc tbe'l rnd lFrhuat. lt rbbrrr tbe ray for violcot paioful gyretions ofthc mind'(hlasa) bappincrs, borh wo,ldly (tbr) end rbrt (para) by Yogic prscticc. What arc the pcrmutarions and combinations of gunas and humrn arpcct! of Prakriti-if hc so pcrsonnality? daircr. Tbis rtage is called the Dbarma Megha-a mind full of According to Vyasa, when Chitta ie ordcr-and bir undcrstaoding of primarily constitutedby purity (Satrwa), but everythiog ir abrolutcly true irfluenced 'equally by Rajas and Tamas, luch (Rtambhara Pragna) and a pcnon tends towards thc acquisition of hencc uncontradictcd. Hc realizc! dirccrly power, preltiger property and pleasurable that thc relf (Atman) har a nonchanging experiencesthrough thc senses. It ig bcceure character (Aparinamirwa), has the power of of this opposing charactcrisrics of Rajar and pute consciousncssalonc (Drisimatra), un- Tamas, resulting in continuour distraction-a contaminated by various mcntal prerenta- distraction which prcvents hir mind from tions; unrestrictcd in ite underrtanding (Anan- coniemplating on pnrc self or Ishwara ouc tha) and is differcnt from his own Sattwic ger occasionally *iif&"wo, but is repeatc. mind. This is distinctive knowlcdgc (Viva dly addicted to powcr (Aiswarya) or objccts kakyati) the highest realisation ofa lrnowing ofscnses(Vishayay. mind. But, when tbir rcalisation or "ven knowlcdge (Pragna)-which is rtill an erperi. cncc of the mind-is WHEN THE MIND EECOMES PURE excludcd by tbc Obitta, it is called Nirbije Saoadhi as thcrc is notb- If on the other band, hc is prcdominently ing to understand or realize (Arampragna. influenced by Tamas alone, again causcd by tham). In that srate, tbc Chitta just rema- inborn uaits (Prarabda), food and association, ins dormant witb tbe constituent gunas in an he is inclined rowards corruption or unlawful unrrlanifeststagc (Pratiprsava) and thc Atman acts (Adba'ma), suffers from confusion and 8tayE put as it were in its truc torm, rrans- ignorance (Agnane), infatuarion (Avairagya), cendiog ,ime aqd the cycle of birth and death weaknesgand a disbelief in evcrything bcyond borh physical and prychologial. !, the impure rcnrual pcrceprion-sucb as Puru- Rishir, Vedanrinr go into ccstecy, trying ro sha or rhc cormic cntity, Iswara. l{hcn .QcrDlainrhis Nirodba and could only howcver, by thc practicc of Yoga with thc eay it is indescribable .and cannot bc com- , if the vcil of Tamas (Tamovavara- prehcnded by an ordinary mind. lt t! truc nam) is merhodically reduccd, and only a that Nirbija Saoadhi may be an ideal, but it trace of Rajas rcmains as an inf,ucncc, sucb is a lo3ial conclusion of the progrcssion of a Sathwic personacquircs a higb degree of Yogic sadhana. The primary bcncfit o1 mental clarity, and conscquently rends ro, Yogasadhana is uncontradicted tnowledgc wards order and virruc (Dharna), wisdom (Pragna) and tbc incidenral bcncfit is rhc (gnana), Vairagya progrcrrivc (dctachmcnt) corrcsponding reducrion io physical and and supremc powcr (Airwarya). Then, cvcn mentai afl icrions (Klera). as the tracc of Rajas ir removcd by furthcr practice of contcmplarion (Anrbaranga ead. YOGAIIITA$g _ TWO CLASSBS hana), thc Cbitta becooer pure (Sattwic), realizer the distinction bctwecn Intcllcct Ar mcutioncd carlicr, rhorc cngaged in (Budhi) and purc intelligence principlc (Pur- thc pr.cliFF ofYogl can bc clarlificd into two usba). Hir mind bccomcr ro rharp (Kurala) -lhosc carncrt ro gct ipto thc psth. of Yogr that by direcring hir mentsl cnergict bc gcts (Yogerprqlrhu) aod rhocc who arc elrcrdy a thorough undcrrtanding of cvcry and all in the path of Yoga (Yogarudha)- which crtcgory of pcople have a balanccd mind that can bc aitempied by many, howevcr, (thmahite Chine) and rr such arc 6t for requircr proper guidance and consistcncy. Samadhi. I{owiver even thcv c.n attain An awarcncs ofPrana moverncnt (ranchara) tsoidbi .only by Antarangaradbana, cr tbc b neccrsary. precticc of one-pointedncl (f,kegra). To Prachanlhana Vidhoranabhlam Va facilitate ihem, advocater spccific Pranasyall Yogic practices oD one dirtinct principlc (Ekatatrrabhyara), ruggcsrcd by thc Sartrer TO GEf, MBNTAL F1XITY for elcansing the mind. (3) There is yet another onc called (l) The attitude one should dcvelop Vishayavati Pravrirhi. It ic common koow' towardr all othcrr is rakcn up 6rst. Sincc a ledge that objectr are 'pcrceived' by the Yogiis afarsclf-re.lilation, hc should dcve- lenscs-tbey arc felt, smelt, seen' heard and Iop a mind which ir not distraoed by artiruder tastd. Howevcr, wirhout the objccts, it har of other! towardr him or among theoselver. becn found that corrld get thc variour Tbus it is prescribcd rhar he should develop sensalions-of a highcr ordcr-by Samyama a spirit of friendlintss (Maitri) towards rbosc on specific ceDtres or placcs in the body, that arc conrcnrcdand happy (Sukhi). Then lrom whcre the sensationsarise, lt is pos'ible' tberc arc tbo6c wbo ruffcr (Du[[a) from the undcr proper guidance.lo focussattention on thrcc he tiads of affctions (Taapattya) and these specific ccntrcs to gct mental fit ity. would havc for extrcme couipasrion(Karuna) Nasagra or bcginning of nose is the spot from tbem. Tcwards of those who trcad the path whcre smcll is believedto originate. Simi- viltue (Proya) engagcdin prescribed duties larly one caa direct aucntion to rhc Diddlc lnd scl8ets ecrvicc, hc cxtendr a rpirit of of thc cyrebrows (Brumadhya)-the cenrre of goodwill (Mudita). But arrd appreciation sight, which practicc, called Rupa Pravrithi rowards the majoriry who are influenc.dby is neccssary for mcditarion of d€votecs on Tamar rhose - rhai .r" ,,".pi=ffufi, - Paradevatas. When such "one.pointcd atrcn- hc will be indiffcrcot (Upcksha) -an indiffc- tion )eads to intenseconcentration, the sensa- rcnce ariring our of beno,eleocc. atti' Thir rlons one getsare luperior and are out of rhe tudinal changc in a gives rise to Yogabhvasi, ordinary (Divya). an uotainted virtuous mind. And a puri- f,cd mind thus becomes onc-poioted and Vithayaoatiao Prauritirtt panna cvcntually atraiDsscrcnity, Monasasthithi Nfiandhini tt Maitri Karuaa Mtdita Upelcshatam SakhaDt kka Pun2a Apurynnam (4) Anotbcr practice calls for attention B hooana ta s C hitt apr esadotum 9n the principle of light (Jyotis)' called Vrirhi. lt i! rhe rcalization of TO CALM THE MIND Jyotishmati Yogis rhat all higher and divinc experiences (2) Yogr rhese days is much associarcd rakc placc in the rcgion ofthe bcart (Hrida' with ! aad . Patanjali sugg. ya), It ia said tbat thc hcart-lotus lHridaya' crtr a spccial Pranayama for thccalming of tamala), normally is closcd and looks sus- an agirercd mind. Hcrc thc one object of pcnded but luminous-as vividly describcd in conteoplation ir Prrna irrclf. In rhir pracric€ Prurhasuttha. thc copharir ir on breath conrrolr cspccially, long inhelation (Prachardhaira) and rcrcntion Padnakosa Padikosam .t"r .t5slarion (Vidharane). Thir practicc Hidatam cha Abhaladho Mt kham I It ir hcre, the vlrious feclingr alrociated ?. Thc veriour riturls, uPar' with be ego (Ahanta. Asmita ctc') are raid ndE clc. in the Sartru ercill ro irc cstablishcd. It ir aho the seat'ofPara' iiitcndcd forcltgra. The Hiodu matma. rcli!{on ls qf tqncritieircd for thc Tayas Sikhgra MailhY Ponmathma multiplicity of objcco of wonhiP ctcnl ar our Vcdrr VyavastithahaI ati ttcllics, il proclaid tLc otc kwarli ATTENTION ON THE SEART NECION ftiir ii mainly to take cdre of thc difiercn. By dirccting atlention to rhc hcart regioD cer in inclination evcn emong thac religiou- (after coosidcrable practice of Ptanatama) sly oinded. Rccognnizing rbis, difflrcnr and particularly to tbc centrc and'indging' merhodsof uorship (Matha) bave cooe into Atman in rhe form of o bright sPot of light vogue. Adi Sanlara ir credired wirh. cnabli. (Jyotis), one's conlciorrsne$ gctr close to shing six such major rcho:lr of wonhip (Sha- Atman and thc mind bccomer frce ftoo nmatha) which arr Ganrpathye, Souia, Vei- 80rrow. shnava, Saivi, Saltha and Kaumara. Thcrc wdll tnoi,vri Matbar erc srill prcvelant in Visola u i fuotinati EAhv Hiridu farnilci and rocicties. Thir 5. Shedding dcsire (Vite raaga) for er. mcdiratiort (dhyanal al pcr onc'l tradition tcrnal objects add rcnsation (visaya),. by and practiea (Abibila) alro ir a hctp in coDstant enquiry is also anorhcr Dethod, Yoga. which is very important for Yogabhyarir. lctha Abhinqta Dhidtitit o, I Altcrnativcly, it ic rccomocnded that ooc Tne above Yngic practicet, help mcntat can repcatcdty be thinking perroa wbo ofa ir claritv and firlly of mind. When once an dcsirelcs. God in Hir boundlcss compaosion Abhyasi is ablc to get fixity earily. then other crcatcsgrcat rpiritual rouls for tbc beaeft of kn6wing stacs (vrithis) bccotrrc reduccd evcry Sencration ar objcck for contcmplN- (Lrhina). Such a mind ir cooparcd to a high tion and subsequenrcmulation. Thur, mAny qualitv jewel (spathikamani) and can grarp dcvotees of cxtraordinary cpiritual pcruoniSpr any idea or objecr prescntcd to it, jurt SpatlLl do get Eenral clariry by conrtantly thihLing as'a trinrp'iient ipotkss talei on rhc huc of Iny object ncar ir. Thr Yo$ can thcn saviour about their or Guru. fr his mind on anythinS, from tbc Einulcrt Vitanga Visha2amu chittam I ro rbe rnolt complicqted idca This Sadhaoa, by which thc mind bccomer oergcd, er it 6. It is evcry onc'r Gxpcricnce that out were, with the objcct of contenpla'ion ir rl of sound slccp, one gcr a rblaxcd dild clcar callcd Samapathi or Sahrje Samadhi. mind. This is callcd Sathwa Nidra. In romc IflHAT Of THB FICI$.E? jraid Vcdantic literaturcr, it is tbat in such a Tbelt prtdiccs 'irt velid, ar hcbtioncd Nidra, the Jiva gcts ocr'ged (Mclani) witb carlicr, for Stmihlte Cbitras. Bur, wbat of rhe Univcrsal By Lord. constantly .rcncrn rhoce, whosc mind arc corutantlv Doving oo bcring tbe pleasant restful fccliag iit blcep, e:ternll objectr and alnrayr f,c*lc (Vnrihaor), ooc can gct a dcgrcc ofmec6l pcace, Fudbbr ruffcring froo aflic-1jgyq (klen). but bavc rhcre arc many piour peoplc or dcvotcc! who, a splritlral yeafhiDll-. For ruch hginnetr who oncc in a lifc tine or infrequentlyr .get I w{lh to iahe tir yogla (Yojtruru}rhu), Prte. divinc drcam (Divyr Swapna) :and cxpcri. njali rccommcndc Kriya Yogt, in thc rccold chagtcq, Sadhana Prdr. [t irofimportancc encc a blirrful fceling (Anandet, tbc flilc of and in\crcrt to pcoplc at largc. which thcy or orhcrg O.o"'nor:icrpcricnced il rheir normal waLing rrate. By not ignoring Evin hcrc, diffcrent schoolr irf rrdhaor it but cons.anrly raLirg rupport in thet divioi rrc picrlclant. I proposc to erplein rhe metho. dology (Pddbethi) of our Acbarya, boed on vision, one can cultivare calnness of mind. hir vrlr erudirion, cxpcriencc alid Varidic Suapna Nidra Gnana Alambanam oa l tradirion, in thc comrng iosucs. t.