The Yoga Sutras of Patanjali Chapter One Samadhi Pada
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- Sutra I. 32 Tat-pratisedha-artham eka-tattva-abhyasah
- A l l O u r R e l a t i o n s
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Concomitant (saha-bhuvah) to the manifestations of these disturbed and distracted states (viksepa) are the physical and mental suffering (duhkha) of psychic frustration, despair, and anguish (daurmansya); turmoil, mental and physical unsteadiness and unstableness (angam-ejayatva), and rough, uneven, and/or erratic breathing (svasa-prasvasa). duhkha: unhappiness, suffering, sorrow. stress, grief, discomfort, agitation, an ill-at-ease feeling, dis-ease of the mind, malaise, a disturbed mindset, a painful or samsaric state of mind, the incomplete and dualistic mind-set (see chapter 2 for a thorough discussion). saha-bhuvah: concomitant; Appearing together. viksepa: distractions of the cit, hence dissipations and disruptions. daurmansya: psychic frustration, despair, and anguish. anga: limbs or components ejayatva: unsteadiness; unstableness, uneven, irregular, and rough svasa: in breath; The inhalation prasvasa: exhalation svasa-prasvasa: breathing in and out. Commentary: Another way of saying this is that when the mind and energy become distracted we end up in the wasteland of samsaric suffering (duhkha) which creates instability of the body and the breath as well. The mind, the breath, and the body waver. Irregular distracted breathing is both symptom and cause of mental despair, hence the conscious regulation of the breath so that it becomes even nd circular without a break ill become an effective doorway toward the remediation of mental suffering (duhkha) nd disease. The conscious attention to evenness of the breath becomes an effective method of remediating its distraction. Paying attention to the breath is an invaluable practice in beginning meditation and it can also be applied in daily life. The breath is a powerful doorway to the nervous system, the mind, and karmic patterned ways of mentation. When we get distracted from our true purpose, goal, vital energetics, or alignment with Source, then we lose alignment with true Self and its restorative and regenerative powers that establish well being and health fade and are dissipated. This state of distraction is unfortunately the normal state of ordinary neurotic people (duhkha), being extracted into the external physical dualistic world versus living in the innate synchronicity an alignment with a living spirituality. The symptoms of general nervousness and anxiety are the natural consequences (saha-bhuvah) of this suffering (duhkha) state which is caused by being caught up in distractive activities (viksepa) in general. Mindful of these symptoms we can thus retrace them to their causes and hence remediate them by paying attention. This is an effective practice. For example by mindfulness to the body and neuro-physiology I may find myself frowning, clenching my jaw, pursing my lips, or tightening up. My breathing may become rough, erratic, or held. These are symptoms/signs that I can then trace back to the stimulus that triggered them and thus learn more functional and effective processes to deal with such. Please notice the importance that Patanjali ascribes to distraction as effecting an unsteady, uneven, or rough unbalanced breathing. As we refine our awareness on the breath with practice we become more conscious of when our breathing changes in relationship to or emotions and state of mind. Here we will discover also that making the breathing refined, even, steady and continuous, in a reverse way all the distractions (viksepa) of the mind can be remediated. Hence Sri Patanjali is giving us very simple but powerful teaching about smooth, circular, continuous breathing without interruption, disruption, holding, or tension. By focusing the attention (cit) on the breath nd allowing it to become continuous and flowing, then the cit-prana and nervous system becomes integrated, while suffering, distraction, obstacles, pranic instability, and mental despair are remediated. See I.34 for an energy remediation. Especially in chapter two, Sadhana Pada, Patanjali gives practices (sadhana) that reclaims our distracted energy and consciousness (cit-prana) and returns it inside to kindle the yogic process of self realization. Especially so is tapas, pranamaya, pratyhara, and dharana. All yoga practices are designed to do so, but more specifically here in sutra 31, if one feels distracted (viksepa) , one may recommend dharana (concentration and visualization processes), pratyhara (bringing the cit-prana inside thus preventing it from wandering, pranayama (extending the essential evolutionary energy through conscious breath work), asana, and meditation (dhyana). Such practices are a combination of astanga yoga as outlined in Sadhana Pada and Vibhuti Pada, but also many similar practices that produce similar results can be found in the various samyama practices as outlined in latter part of chapter 3, Vibhuti Pada.
abhyasa: sustained effort; focused and continuous conscious intent eka-tattva: one pointed focus on one thing. artham: purpose; intent pratisedha: remediating: Counteracting; preventing; to hold back (in this case to prevent distractions). Commentary: Here the remedy (pratisedha) is the profound practice of ONE THING (eka-tattvabhyasah), which means to recognize that Great Integrity where we are all of one taste -- that the entire universe and its Source are all interconnected and form one undivided whole (whologram). That is the purpose of this remedy (pratisedha-artham), which removes duhkha. Whenever we experience duhkha we can so re-member the practice of the One Taste of All Things and Beings -- our larger family in All Our Relations. Timeless and boundless wisdom is a living book, where all are our relatives and kin -- Vasudev Kutumbhkam --the Universe is One Family. When the human being is not so balanced and aligned a healthy culture considers them to be out of balance, deranged, ill, or perverse. “Worldling is a translation of 'putthujana,' which is simply anyone who isn’t enlightened. That’s me, and you. The Buddha had his own ideas about what constitutes mental health, and by his definition anyone who isn’t well on the way to Enlightenment is insane. Quite how literally he meant it when he said “All worldlings are mad” is hard to say, but when he looked at ordinary people like us going about their daily business he saw a world out of balance — and a world that by necessity is out of balance, because it is composed of those same off-kilter individuals. He had a term for this imbalance, which was viparyasa in Sanskrit, although the less-well-known Pali equivalent vipallasa is a bit easier on the tongue and the eye. Vipallasa means “inversion,” “perversion,” or “derangement.” Specifically, in using this term the Buddha was talking about the ways in which we misunderstand the world we live in, and the ways in which we misunderstand ourselves. Just at the young man at my meditation class was constantly misinterpreting what was happening (“See! I made that happen”) so too do the rest of us live in a virtual reality of delusion, confusion, and distortion. What’s more, we largely share the same delusions, which means that we don’t even realize that our minds are disturbed. And thus, as Krishnamurti suggests, it’s possible to think that we’re spiritually and mentally healthy because we share our mistaken values and understandings with those around us. Collectively, our ill minds create a society that is itself ill, and we consider ourselves healthy because we see our values reflected in our fellow worldlings. When I think of the vipallasas in modern life I’m overwhelmed by examples, but the one that springs most to mind is to materialism. We keep thinking that the answer to our sense of existential dissatisfaction is to buy more stuff: more stuff, and better stuff. I guess I notice this most with gadgets, but for other people it’s houses, furniture, shoes, clothes, or cars — none of which I care about at all. I get a new gadget — the shiny MacBook Pro I’m writing this article on, for example — and I feel a sense of pleasure just looking at it. It’s better, faster, prettier than any computer I’ve had before. But then what happens over time? Newer, better, faster, prettier computers come on the market, and I start comparing my machine unfavorably with them. My gadget starts to look a bit old-fashioned (after only six months!), less cool, less capable. It feels less fast. And I’m no longer so happy with it. I now start to hanker after something new. And I’ve been through all this craziness before. (Don’t they say that insanity is doing the same time over and over and expecting a different result?) Even knowing that I’m on a materialistic treadmill doesn’t entirely blunt the craving for a new computer, although to give myself credit I live without a television and rarely make impulse purchases. But on some level I really believe that the answer to the discomfort of my cravings will arrive in a box carried by a UPS truck." ~Bodhipaksa Similarly also see VYADHI in Sutra I.30 The remedy for all distractions is to ramp up our practice and in one pointed focus, yet the focus is not upon an independent "thing" within a dualistic context. In this sutra Patanjali describes the practice of eka-tattvabhyasah as removing the obstacles of distraction (viksepa) by bringing together one's focus as a one pointed dedication to the unconditioned eternal truth of the innate all pervading Great Integrity -- the Reality of the All in the One and the One in the All (eka-tattva) -- as the practice (abhyasa) of isvara pranidhana (surrender and dedication to our highest potential as That). See I.23-26, Pada II.2 and II.45. Pratishedha is composed of artha (purpose) and voiding, canceling, nulling, or remediation. Eka-tattvabhyasa is composed from eka (one), tattva (principle or or truth) and abhyasa (practice, which in turn is associated with vairagya because it is through vairagya that we let go of all distractions). Hence this sutra can be said to describe a practice of focusing single pointedly upon reality or truth as the underlying non-dual which will remediate all distractions (viksepa). So focused our innate energy, inspiration, confidence and life purpose will return or become refreshed. There is but one underlying intent or purpose (artha) here; i.e., to allow for the continuous flow of Divine Grace or Universal non-dual Now consciousness uninterruptedly. That is one pointed focus. When that comes together void of any distractions, then the fruit of the seed source (isvara) will mature. All else is a distraction/impediment. This is realized in a non-dual transpersonal and continuous non-interrupted flow throughout all the koshas, chakras, nadis, strota, marmas, and multi-dimensional fields of infinite consciousness up into to Hiranyagarbha kosha, not as a separate or personal realization. Otherwise it would not be the Great Integrity -- the magical display of pure unimpeded vision -- the fulfillment of the Yantra and the sacred mandala -- the whologram in which we are never apart from except in conditioned mental states of fragmentation.. Tat Tvam Asi --All Our Relations.
upeksa (upeksha, upekkha-Pali): Equity extended to all beings and things. Non-favoritism or prejudice such as in evenmindedness. As starters it is equanimity as applied to all beings with the example of egalitarianism. Thus, corollaries are equanimity, egalitarianism, evenmindedness, or balanced, non-partial, and an unbiased mindset. As applied to human beings and society, an example is egalitarianism, as respect, and dignity that is extended to all sentient beings. Equanimity does not mean that all beings are the same; nor is it a statement of bland indifference. Seeing infinite diversity through the one holographic transpersonal wisdom eye. Upeksha is the natural result of living in harmony and integrity. It is devoid of self contradiction. Impartiality, non-prejudicial, and non-judgmental mindset. Impartiality does not have the meaning of stupid sameness as found in samyoga. In this context, it is recognizing, honoring, and respecting basic human dignity to all sentient beings. This is not something that can be legislated or followed mechanically, rather the four boundless minds reflect a state of transpersonal and very discriminating wisdom. Impartiality does not have the meaning of stupid sameness as found in samyoga. In this context, it is recognizing, honoring, respecting, and honoring basic human dignity extended to all sentient beings. Recognizing the divinity (buddhanature) within all beings. Upeksha is one of the four boundless minds or Brahma Viharas, which includes great compassion, loving kindness, and sympathetic joy that is extended to ALL without exception. Affording all beings with respect and dignity regardless of caste or condition, if they appear to be wealthy or poor, above us or below us, sick or healthy, young or old, male of female, human or non-human. Non-favoritism. Recognizing the divinity (buddhanature) within all beings. Upeksha is one of the four boundless minds or Brahma Viharas, which includes great compassion, loving kindness, and sympathetic joy that is extended to ALL without exception. Upeksha is impartial and unconditional compassion, equanimity, and loving kindness extended to all near or far, like the sun shining freely upon the planets without partiality or conditionality. It is equity and justice as it is the point where higher consciousness and conscience merge as one. Non-favoritism. Recognizing the divinity (buddhanature) within all beings. A common misunderstanding of the term, upeksha, is to translate it as a bland or existential indifference, which it is not. Other similar common misunderstandings are detachment, a dull neutrality, a numbed out or hardened state, of mind, unfeeling, withdrawn, insular, isolated, disconnected, shutdown, or even calloused/scarred and deadened. Rather, it is linked with loving kindness (maitri), compassion (karuna), and mudita (rejoicing in the happiness of others). By practicing equity or egalitarianism, the practicing yogi (sadhak) does not view oneself higher or lower, better or worse, superior or inferior from anyone else, yet it is not a view of bland sameness (samyoga), rather upeksha is applied in an infinitely diverse manner free from judgment, blame, or praise. Here a heartfelt feeling sense of fairness and justice is invoked. By egalitarian, the practicing yogi (sadhak) does not view oneself higher or lower, better or worse, superior or inferior from anyone else, yet it is not a view of bland sameness (samyoga), rather upeksha is applied in an infinitely diverse manner free from judgment, blame, or praise. Upeksa is a reflection of the transpersonal non-dual wisdom heartmind, where maitri, karuna, and mudita are also integrally expressed. karuna: love or compassion bhavana: attitude: gaze, a general state of mind, but usually associated with the cultivated gaze of a yogi or saint. Suchness or pure beingness maitri: loving kindness mudita: boundless joy. Sympathetic joy; Rejoicing for the happiness of others. Transpersonal happiness. citta-prasadanam: sweetness of mind. A gifted or blessed mind. sukha: pleasure or joy (here meaning as a result). duhkha: Suffering, mental stress, pain, discomfort mental or physical (here meaning as a result) . See Pada II. visayam: In all conditions and events. punya: auspicious apunya: in auspicious Commentary: In Buddhism this is known as the four part practice of the Brahma Viharas or the four boundless minds, well known in the India of Patanjali's time. The cultivation (bhavanatas) of the experiential attitudes of unconditional friendliness and loving kindness (maitri), love (karuna), sympathetic joy and desire for the happiness of others (mudita), and equanimity (upeksanam) toward all beings and events regardless if people become happy or remain suffering; in all events auspicious or inauspicious (punya-apunya); or whatever their perceived conditional circumstances may be (visayanam), displays the underlying serenity and clarity of the cit (as in citta-prasadanam) is continually recognized and thus is allowed to spontaneously manifest unobstructed. This powerful practice as a integrated attitudinal stance toward all beings and things in all circumstances provides serenity, confidence, and centeredness in the heart (citta-prasadanam). It will counteract polar imbalances of pleasure (sukha) or pain (duhkha) caused by external events (visayanam), and prove to considerably enhance the continuous intimate experience of timeless wonder in Satchitananda in All Our Relations. Citta-prasadanam is a filling of the heartmind with a boundless sweetness. The citta-vrtti becomes replaced by the citta-prasadanam making the mind very sweet, happy, and pleasant. This is two way practice in that we both cultivate it and it manifests through us. The embodiment of maitri, mudita, karuna, and upeksanam reflects, reveals, and discloses an underlying universal non-dual and transpersonal consciousness reflecting Self in all and as all. When the "good mind" or heart/mind has been sufficiently purified and clarified by this practice, when we sufficiently see who we really are and are able to somewhat better reside in our true nature. When one has applied maitri, mudita, karuna, and upeksanam as skillful means in All Our Relations, then from that clarified Heart-Core Consciousness such emanates spontaneously and naturally as divine expression. As such it is an effective remedy for distractions of the mind (citta-viksepas). Prasadanam means being filled with grace, boundless sweetness, happiness, and pleasant joyfulness. Citta-prasadanam is a sweet disposition, favorable and very pleasant countenance or feeling where the field of consciousness is permeated with universal non-dual boundless love, kindness, compassion, and equanimity toward all beings and events. Also see I.47 These practices, summed up, correspond to the Buddhist Four Boundless Minds, which are compassion, loving kindness, equanimity, and sympathetic joy. All these are designed as practical remedies (pratisedha) for our fundamental distraction (viksepa) from our true nature (swarupa), which is by nature, non-dual. See also the commentary to Sutra I.19 (the practice of bhava-pratyaya). There is a tremendous wisdom that these four boundless minds reflect. These are not just a guise to hide behind, nor are they not necessary for enlightenment. Westerners in particular most often do not understand it, mainly because they they do not understand karma. A related reason is that in their culture, it is the ego who accomplishes everything, not the transpersonal (isvara), Hence most westerners want to have/own a personal liberation/nirvana, but according to yoga (III.3) that is impossible. The awakening that yoga reveals is boundless wisdom; it is limitless and unsurpassed. That boundless mind is reflected in the four boundless minds contained in this sutra. One is granted with fearlessness through functional yoga practices, which allows the yogi to be open and sensitive to other's suffering (duhkha). This awareness and clarity goes beyond empathy. Authentic yoga practices activate transpersonal and non-dual wisdom which facilitates the ability to feel other people's pain/suffering and at the same time not to be averse, afraid, pained, or desire to run away, escape, ignore, or deny it. The yogi spontaneously desires the well being of the "other" and utilizes wise methods to facilitate awakening and liberation (Where wisdom and compassion permits). This skillful means is not limited by the object of the compassion, because the object is boundless and not object dependent. It is likened to a sun shining on a forest. It shines regardless if there are many trees, one tree, no trees, new trees, old trees, etc. Hence equanimity is all pervasive, as well as joy in other's happiness. Even if the trees are sad, the sun never becomes overcome with sadness, but radiates happiness, joyfulness, kindness, and love. Hence compassion/love (karuna), loving kindness (maitri), friendliness, and equity (upeksha) all are integrated as the four boundless universal minds (the four immeasurables of brahma viharas) authentic unconditional love. Knowing self and others as part of the one big universal family is a result of authentic yoga practice where the universal boundless truth is revealed (not simply a personal delusion). Timeless and boundless wisdom is a living book, where all are our relatives and kin -- Vasudev Kutumbhkam --the Universe is One Family. Until this is spontaneously expressed in our practice in All Our Relations, it is an effective practice to cultivate these qualities and recognize when they are absent in our demeanor (bhava). We create positive merit by acting in this manner, because our actions of body, speech, and mind then create positive karma in harmony with universal truth and awakening. Although past actions (karma) cannot be destroyed/erased, yet; their consequences/outcomes as related to future conditions can be altered by what is called punya or meritorious/good action (good karma). Punya means virtue or merit. Apunya does not mean bad as some translate, rather it is neutral meaning devoid or empty of merit. To clarify, upeksanam (equity) does not mean a bland indifference, dispassion, detachment, isolation, a negation, a withdrawal from the world, or neutral unfeeling/numbed existential attitude toward sentient beings or the world. It does not just mean even-mindedness either; but moreover it reflects an unbiased and non-prejudicial attitude of a transpersonal non-dual awareness, where there are no boundaries between the "I" and "others" -- where compassion has been recognized as a natural result of the realization of one's true nature. One's mind has become centered around that innate reality (citta-prasadanam), where one is not disturbed or pained (duhkha) by outside/external events or people; but rather the citta-prasadanam remains unaffected by such influences. Here one remains deeply rooted and centered in HeartMind awareness. Here the yogi can see all beings and things -- in All Our Relations from this deeply nurturing heart centered place of experiential sweetness. “The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them." Bhikkhu Bodhi, "Toward a Threshold of Understanding" Here, it is clear that Patanjali is suggesting that we do not condemn those lacking in virtue (apunya), be dismayed by those causing suffering (duhkha), nor praise the virtuous (punya), but rather desire happiness (sukha) and joy for all beings.. It is more than enough to rest and abide in citta-prasadanam, where sweet grace flows forth without obstruction. To that end friendliness, compassion, sympathetic joy, and equanimity are never lost. When this isn't happening naturally and spontaneously, then we can remind ourselves to enter and hold that space, and partake of that sweet grace allowing it to penetrate every pore of the heartmind. Taken as a whole citta-prasadanam is a profound practice in itself. At the base level it can refer to a mind-field (citta) which is innately wholesome and non-afflictive. Abiding in that, then zero negative karma is generated. In fact, citta-prasadanam is the affect of maitri, karuna, mudita, and upeksanam taken together. As such, it is available as a remedy for all afflictions (kleshas) and negative propensities. In beginning practice, we can try to integrate karuna, maitri, mudita, and upeksa in All Our Relations. We will notice that when the mind strays, the sweet feeling of the heartmind will be absent. Then we can change our mind, again and again, until the old habitual mental patterns no longer hold sway. Therefore, on a practical level we can apply this in All Our Relations (visayanam). Citta-prasadanam as a practice removes all obstacles and interruptions of clarity. How often have you seen yourself become angry, upset, irritated, depressed, jealous, or other wise afflicted by the kleshas? For most people these afflictions are deeply imbedded (in the samskaras) and must be flushed out in order for liberation to occur. As they are kleshic, they are also have karmic consequences. Thus flushing them out purifies the negative karma as well. Many suffer from these kleshas chronically (such as in chronic depression, anger, irritation, etc). Hence Patanjali is presenting us with a remedy that reminds us to practice citta-prasadanam as a pleasant and positive non-afflictive mindfield devoid of negativity whenever we recognize an affliction. Thus the application of maitri (loving kindness and friendliness), karuna (love and compassion), mudita (sympathetic joy), and upeksanam (equity/equanimity toward others and all events) will be propitious in All Our Relations (visayam) so that citta-prasadanam is effected (bhavanatas). On another more profound level one could consider these activities to cause citta-prasadanam as a wholistic manifestation of uninterrupted flow from the param-purusha or Siva. Thus the sadhak places one's mind-stream into direct connection with Divine Auspiciousness (Maheshvara or Siva) and receives his sweet blessing manifesting as a spontaneous outpouring, citta-prasadanam, as sweet Divine Grace. “God-realization is nothing but the ability and expansiveness of the heart to love everything equally” ~ Mata Amritanandamayi Devi (Amma) Upeksa has nothing to do with worshiping an external "thing" or being, but to recognize one's essential nature in all beings and things and honor/respect that. In that way, exploitation, injustice, unfairness, and abuse of anyone is utterly annihilated. Such a realization is not a statement of indifference or bland sameness (monism); although it can be so misinterpreted. Moreover, it is the expression of an all inclusive acceptance of all beings without condescension or flattery (upeksa). “A great rock is not disturbed by the wind; the mind of a wise man is not disturbed by either honor or abuse.” - HH the Dalai Lama Why? Because it is grounded in no substantial thing at the confluence of two mighty rivers; one of constant change and ultimate differentiation and the other of ultimate self-luminous non-differentiation-- the essential middle way beyond extremes. Such is the great equalization experienced by the wise. See I.47 and also III.23 for more.
Sutra I. 34 Pracchardana-vidharanabhyam va pranasya Directory: libri libri -> XI. intellect libri -> General catalogue of books printed from 1500 to july 1997 9-361 book two: Magazines, Museum Catalogues, Private and Puble Libraries, Contributions from Diallists, etc Download 1.29 Mb. Share with your friends:
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