The Yoga Sutras of Patanjali

From the Bodhicittabhavana by Manjusrimitra. Manjusrimitra composed this text. The Indian professor (upadhyaya) Sri Simha and the Tibetan translator Bhikshu Vairocanaraksita translated this [into Tibetan]. This text was translated May, 1995 from the Tibetan into English by the Kunpal Tulku for the Dharma Fellowship of His Holiness the Gyalwa Karmapa. Key Buddhist Sanskrit technical terms have been included in brackets and translation of those terms remain invariant throughout the text. Some terms or phrases have been added in square brackets to explicate the text.

To be sure, vikalpa are mental constructs, ideations, discursive thought, and conceptionally based thinking processes, whom no matter how logical they may appear to be; they remain artificial and create wavelike artifices and boundaries which obscure the depths of "Reality". Vikalpa are thus fabricated, "made up", and compounded by the mind; they are not the "real thing". Vikalpa tends toward reification and fabricated thought constructs and are made from such, wherein their symbolic representation is taken as a substitute for the real thing.

But even if we use a map while on the journey of life the life may be misleading or we may interpret it wrong, let alone miss the point entirely. For a sea journey we may be so involved with obtaining the boat, sailing the boat maintaining the boat, grasping onto the boat, improving it, and identifying with it that we become distracted from discarding it when it is no longer useful, the boat being the vehicle, but not the destination. Vikalpa creates limited contexts, boxes, or bags and we unwittingly become imprisoned by them.

What is "undesirable", about artificial someone may ask? Patanjali does not say that it is "bad", only that it is a modification of the mindfield which is capable of creating kleshas (afflictive mental obscurations) acting as an obstruction to clear vision (vidya). As an obstruction it reinforces more citta-vrtti, which will obscure the essential inherent clarity and clear light (cit) underlying the mindfield, thus holding the yogi back from realizing the unconstructed, unfabricated, and unconditioned true nature of mind which uncovers the profound Reality of the Great Integrity in All Our Relations. It is that unbounded truth of wholeness which is the experience of the dedicated sadhak (practitioner) which is obstructed and is to be revealed via authentic yoga sadhana..

So by vikalpa, the ordinary discursive mind (often designated as the monkey mind) becomes habitually impressed/imprisoned in the severe limited mindset where "Reality" becomes modified through the filter of conceptional "realities" just as as they do in other vrttis such as fixed beliefs (pramana) or erroneous beliefs based on faulty logic, perception, or misreadings (viparyayo). Vikalpa (conceptual thought processes or misconception) differs from the confusion of Viparyayah in such that it is only dependent upon the processes of a series of words (shabda) and images which are placed in various sequences and patterns that further fragment and corrupt the mind acting as citta-vrtti. In that way it is more of a subtle coloring/bias than pramana-vrtti or viparyayah-vrtti. Hence when it is recognized, it allows the practitioner the opportunity to release on a deeper and mire immediate level. Thus working consciously with vikalpa especially in meditation thus can lead to powerful and quick results. Clarity and openness of mind are the immediate observable benefits.

Here these patterning of words (shabda) form the basis of conceptional processes accompanied by neuro-psycho-physiological patterning that distract and bias the body/mind energetics when mental objects are engaged, thus severe limitations/modifications results (by what a meditator would call the monkey mind). The "normal" discursive activity of the ordinary mind) occludes the pure mind and stainless mind. This skewed assignment of meaning through coloring/filtering the mental processes yet is another vrtti which meditation practice (dhyana) destroys (in nirvikalpa samadhi and beyond). First the conceptualization processes is recognized. Then once it is recognized it is no longer followed. These pauses and stilling of the conceptualization processes (as discursive thought) eventually defeat their habitual patternings. After practice, the word (shabda) patterns become broken. Then the words eventually cease to arise. then there is cessation, From the silence there is awareness of awareness -- the light of the self illuminating intrinsic wisdom dawns revealing what is real.

We shall see in succeeding sutras that the wandering of the mind and the conceptualization processes are not random or chaotic (albeit they appear to be so to the confused mind). They have their roots in samskaras, karmic residues, and kleshas )obstructions) all of which are related to the citta-vrtti and hence one can observe the propensities and patterns of these fancies of the mind, yet knowing their origin alone does not guarantee their transformation or cessation. Rather we will see later how their causes must be eliminated through the effective practice of yoga sadhana, not through further remedial conceptual processes.

In I.7 we discussed the relationship between the citta-vrtti of pramana (BS) and vikalpa (fancy and conceptualization)especially in regards to the world of Make Believe. It is very seductive for humans who are conditioned at an early age to "believe" in faith based systems, which displace one's own self empowering intuitive wisdom and innate self confidence, Such humans become easily dependent upon BS, ideology, and conceptually based belief systems in so far that they define "self" (and hence ego survival) in these terms. If that framework becomes challenged via new data, other people who represent diverse views, new experiences, or non-reinforcement of their beliefs then aversion or defensive behavior is often a result. Hence such belief systems become entrenched and change is resisted. Vikalpa thus often manifest as the stories, inner dialogue, or narrative that people tell themselves in an ersatz attempt to make order (reorder) out of confusion (disorder) instead of abiding inside or trusting the natural uncontrived order of reality-as-it-is. This latter innate universal natural order/reality or wisdom would chose itself if humans remembered how easily it is to reclaim it. One step in that direction is to experience a glimpse of its implicate light .

The mindset which is not afraid of new experiences, diversity of views, challenging ideas, and creative/evolutionary ideas are not so threatened. They are more secure, self confident, open, warm, and humble all at the same time. Instead of having succumbed to conformity, they are simply present. Instead of constantly reframing their belief system and conceptually based "reality" they are simply open having lowered the curtain of the citta-vrtti. Systems based on positive thinking, wishful thinking, and positive affirmations are not only contrived but are stressful. It is a sad situation where many humans feel that they need to tightly grasp onto concepts and beliefs or they will fall apart (without tightly holding on).

Conceptualization imposes an insulated wall between the observer and that which is observed and prevents direct Gnosis in samyama or samadhi -- in direct knowing reality as-it-is; hence vikalpa upholds/creates a modification (vrtti) of the citta. Some will translate vikalpa as the vrtti defined as cognition, because on a deeper level there is no object to be cognized (vastu-sunyo) and no separate observer when the vrtti cease (nirodha) in samprajnata samadhi as we will see in I.18.

Words (shabda) themselves are the basic coarse building blocks of vikalpa, while all words, are artificial (manmade) mere symbolic representations, not the actual reality, just as all languages are both manmade and biased. Thus they are devoid (sunya) of any true meaning (vastu). Meditation is designed to destroy vikalpa by first recognizing the conceptualization and fabrication habits of the conditioned mind. Vikalpa also thus includes elements of daydreaming, fancy, speculation, discursive thought, analytical thought patterns, and all artificial induced thought constructs based upon past conditioning and learned word meanings. At a deep level where meditation takes us, it becomes obvious that words serve to substitute as symbolic representations for "reality" as-it-is. As such we call them also, hallucinations because they are artificially imposed. But deeper still, no matter what language words are constructed from, they are limited to human perspectives, and hence lack universal perspective. Lacking universal perspective reality still remains biased. Truth is possible only when all the bias are let go -- then abiding HERE in pure NOW awareness for a requisite amount of time we recognize the true nature of mind.

We often participate in artifice and farce by assigning words to objects (objective reality) which appear useful in everyday conventional reality to the extent that these objects do not block out the overall vista (vision) causing avidya. Negative conditioning based on chronic left brain over dominance institutionalizes a chronic state of cognitive dissociation where one's daily reality becomes habituated into a symbolic representations (vikalpa) which bounds the ordinary man to his self perpetuating neuroses. Here again we are reminded that the map is not the territory. In school we too often learn to memorize and regurgitate the "right" expected answers in reflexive obedience and conformity by receiving reward for the correct answers and punishment for the wrong answers, and thus eventually become unconscious compulsive slaves to past programming. That citta-vrtti has to be overcome.

In yoga practice, it is best to move into union, rather than spend undue energy and attention to the problem of the vrtti, that is what yoga is not. Every vrtti of course has a remedy. So this vrtti. called vikalpa, is easily liberated via authentic yoga practice such as astanga yoga and especially dhyana wherein we empty our mindfield from discursive thought -- where the citta-vrtti can cease in silence and clear lucidity. When the citta=vrtti are silent, then the divine sound, the pranava can be heard -- the universal reality is known.

The ordinary person who has not practiced kriya or astanga yoga; who has not cultivated self awareness or viveka; who especially has not practiced meditation (dhyana) which provides access to the self luminous wisdom of abiding in the intrinsic gnosis of things-as-they-are, does not yet know how self limiting, distracting, and dysfunctional ordinary mental discursive thinking process has become. When such starts to meditate, one sees things as they are, hears what is heard, smells what is smelled, tastes what its tasted and does not impose conditioned meanings upon experience. Although this new awareness, which eliminates the chattering monkey mind may be alarming to the ego's delusion of "self" at first, it is eventually seen as the liberation of grace once one realizes that it has been available, but previously unnoticed, ignored, and denied. There is nothing contrived of artificial in the latter. It is through the sadhana of meditation that we start to observe that our untrained ordinary and distracted modes of attention (what we call the ordinary mind) wanders from object to object. What we call ordinary "thinking" about "something" is thus also vikalpa. After a bit of self awareness and expanded consciousness, we gradually begin to notice that the mind tends to attach itself to objects as we ordinarily "think 'about' an object".

Ordinarily (in discursive thinking), these objects of attention change from one object to another driven by the winds of karma, vasana, and the kleshas. "This" or "that" object is described (usually in words) and thus we observe it as mind chatter (shabda). In meditation we do not "judge" this wandering as "bad" nor do we try to suppress or control it, but simply notice the monkey mind's propensities. We do not repress nor react to it, thus we do not indulge it. We neither ignore nor attempt to transcend it, thus we do not fuel our aversion, fear, or preferential mind. By giving it no fuel whatsoever, and we thus do not allow it to deplete our cit-prana (attention and energy). Eventually it ceases to command our attention at all and ceases by itself (as being self liberatory). This happens through a joint effort of vairagya (non-attachment) and abhyasa (continuity in focused application of the practice). See sutra I.12 below.

That is, as we notice as the monkey mind wanders, we become aware of the process of noticing, the presence of a more expansive underlying awareness that is aware of the wandering attention of the small mind, and which is aware of itself. Thus through repeated practice (abhyasa) we stop getting caught in and carried away by the vikalpa. In other words we observe that the mind is wandering, but there is some larger "Mind" (citta) that is watching the individual mind's machinations (manas). In meditation we get to know and cultivate this more expansive and all encompassing Mind which does not wander which is timeless, universal, and eternal -- we discover its headwaters so to speak. When this stage becomes stabilized or rather when we abide within this awesome all encompassing stillness, then if the mind starts to "think", roam, or chatter, we automatically, spontaneously, and naturally notice this as it arises and even before the first word in the process is uttered, it disappears and is engulfed into this roaring silence until the wandering ceases altogether (in nirvikalpa samadhi). Yet Patanjali tells us that nirvikalpa is not the end, rather we have to go through nirvicara samadhi and finally nirbija samadhi (see Sutras I.47-51 below).

After sustaining a continuity of a focused practice such as in meditation (dhyana), the yogi realizes that the ordinary thinking of the monkey mind always depends upon an object. Even when that object doesn't change, for example in concentration (called dharana), there is still an object of attention, a separation between the "I" and the "object". Later on in the Yoga Sutras Patanjali suggests allied practices which help to remove the restless characteristics of the individual mind, how to still the thought process, eliminate the vrtti, and empty the mind from what often appears as a cacophony of chatter. But concentration on objects (dharana) no matter how "holy" eventually needs to be let go of in authentic meditation (dhyana). After practice we eventually come to see that obsessing/fixating around any separate object of attention -- what we are thinking about, is not only bondage, but an illusion, i.e., that it only appears separate because we have defined it to be so in our limited belief systems. In the "Reality" of All Our Relations, this seemingly separate object that is grasping our attention) or rather which our attention has temporarily become fixated upon and/or is attracted toward) is empty (sunya), it does not exist as a separate object of the mind (pratyaksha). Thus we enter the more subtle formless realm void of coarse form -- void of form and duality (nirguna) -- an ever present undifferentiated and non-dual consciousness is embraced. We increasingly become aware of this underlying sacred presence in All Our Relations.

Although Patanjali has only briefly touched upon the conditioned tendency of the ordinary mind to grasp upon objects (called pratyaksha), he elucidates this subtle process on how to identify and remediate this and other similar hindrances (all of which which become revealed during meditation) in the rest of the Yoga Sutras. In fact when read correctly, one understands that Patanjali's purpose is to explain the process of success in Raj Yoga. The yogi does not have to understand any of these terms in order to gain success in yoga. Sadhana such as meditation alone is capable of bringing success, but it is Patanjali's aim to aid us in this sadhana.

Thus to sum up, vikalpa can be said to be the "ordinary" mind's thinking process which artificially isolates our attention from Reality as-it-is in All Our Relations. Vikalpa as the normal state is thus often symbolized as a daydream, a mirage, or hallucination, while "reality as-it-is is revealed when we awake from the our dream. Thus as a vrtti, vikalpa is distinguished from the true nature of the Awakened Mind -- which is non-dual, universal, all inclusive, and eternal. Thus vikalpa too must be eliminated (nirodha) like all the other vrttis. When the distraction of vikalpa is annulled/eliminated (nirodha), then thought constructs also cease, then the mind rests in its own intrinsic self nature (swarupa). Then the real nature of Mind thus can be directly realized. See also the commentary in sutra I.42 (on words), sutra I.7 (on pramana or belief systems), sutra I.17, on vitarka, and I.49, sutra I.42, and sutra 15.

On the Vrtti of Sleep