The Yoga Sutras of Patanjali

So it is not that the sense objects are not real, that there is nothing substantial underneath them to support them, rather what "is" illusory is that we have become conditioned to think that they are (or WE are) separate/isolated from each other, that we do not have a common base, that they/we are self existing as independent with an individual essence, rather than being temporary creative expressions of the greater process of a vast great integrity. This is the third eye of the awakened one. We must learn how to see the larger dimension(s) here in terms of a timeless limitless now.

We all have choices to either get hung up with limitations, or not. Such tragic hang-ups are self imposed (as long as we have a choice). Buddha said that we take the choice of renunciation as a freedom and that is a stalwart of the path that leads to the cessation of stress (duhkha). Again that does not mean that we renounce the sense organs, sense objects, nature, the body, or phenomena, but rather the dualistic mindset (citta-vrtti) which interprets "it" in a very dim, if not dark, light. In short through skillful renunciation in sublime vairagya, all is included and affirmed and nothing is left out nor needs to be included.     

In general modern man has become programmed so that the discursive mind (often labeled as the monkey mind) with its inertia of incessant mental processing is constantly chattering and fluttering about save for brief times of taking pause, awe, grace, serendipity or deep sleep. dominates his consciousness. However, in meditation the monkey mind can calm down and through application (abhyasa-vairagyabhyam) cease completely as the mind lets go of its grasping onto mental objects. The periods of this stillness can be extended from a microsecond to eternity through practice. This letting go process of grasping onto mental objects as well as concepts in meditation practice is vairagya. To sustain that in sitting meditation (dhyana) is abhyasa or better abhyasa-vairagyabhyam. One eventually learns how to continually apply abhyasa-vairagyabhyam.

Applying abhyasa-vairagyabhyam continuously, intensely, and repeatedly creates much open space eventually leading to the dissolution of the vrtti back to its source, allowing for a spontaneous mergence with self effulgent luminous and intelligent very large empty space -- sunyata or the boundless mind= all of which merely coalesces when the vrttis cease. This is where Patanjali is headed in I.15 Vitrsnasya ( thirstless; free from craving) and in I.16 Vaitrsnyam (freedom from desire).

Continuous non-attachment in All Our Relations can be applied in everyday life (difficult unless we are on in retreat or on the mountain), but especially in our personal yoga sadhana (such as dhyana), by letting go of thoughts and images as they arise while dwelling in our natural seat (swarupa).   

The ancient yogis were of course in perpetual retreat (retreat from egoic attachments, fear, pride, greed, or envy); but today this is where taking a retreat, going to the mountain, roaming in the desert, vision quest, meditation (dhyana), as conscious practices can become catalysts for spiritual progress. It is more of an engagement with the well springs of spirit, rather than a withdrawal. Many sincere practitioners can’t afford elaborate retreats but but everyone can meditate (as a complete let go) for ½ hour or so a day and practice other yoga techniques as well in this same spirit. Then we can start trying to modify our life style (aparigraha) so that abhyasa-vairagyabhyam allows for complete and continuous illumination eventually ending in samadhi.

The idea of the co-existence of "non-attachment" (vairagya) in relation to practice ("abhyasa") is understandingly difficult to the Western novice, because too often non-attachment and continuity in the focused intent and application of yogic practice may appear oppositional; i.e., the word, "practice", too often connotes willful effort, hard work, and control. However what about a freely flowing enthusiastic type of practice which is loving, passionate, playful, joyful, and not based on putting one's nose to the grindstone? In other words a successful practice does not have to be forced. fixated, driven, willful, and neurotic.

By abhyasa-vairagyabhyam, we understand that vairagya (non-attachment to results) is the essential key practice (abhyasa) in and by itself which can be applied consistently in All Our Relations, then the contradiction between abhyasa and vairagya ceases. Indeed we shall see how sustained intense practice (abhyasa) applied without attachment to results (vairagyam) is a profound principle when applied to All Our Relations. It is the key to yogic union. Such activities expand (tan) conscious awareness far beyond the processes of citta-vrtti nirodha.

Practice is considered to be the path, while omniscient awareness as “view” is the goal/result. Hence the cause is often said to be practice and the desired result or condition is awakening. An artificial self made gulf is thus created between the practice and the result or the path and the view, while both are mutual synergists, the view illuminating the path, and the path amplifying the awareness/view. This can be labeled as bringing the view into the path or simply integration.

We do not take "view" into the path, nor the path into "the view"; rather they are integrated as the view is in the path and the path is in the view" or view and path are one for a yogi, but not the same. In this light, the view is like the clear light of pure stainless undifferentiated consciousness that illumines the path, while the path (as differentiated consciousness) discloses the light/view.

That is how light (pure undifferentiated consciousness imbued with non-dual elements of luminosity and compassion) gives birth to form and creativity within the ever changing evolutionary dynamic of co-creative interdependence in a sacred mutuality. Practice leading to direct experience is the path, while the direct experience is recognition of the  light (view). The light is always shining through, but for the ordinary mind, it is obscured by kleshas.

The non-yogi may logically ask how then can a loving, passionate, enthusiastic, and dedicated practice exist without attachment. This is precisely where Patanjali is heading -- the uninterrupted flow of Divine consciousness and love -- the complete merging of divine will with individual will or in Vedantic terms the yogic realization non-dual inseparable union of Brahman and atman.

It requires two things for attachment to take place. In terms of yoga there seems to exist a seemingly independent seeker or practitioner (sadhak) on one hand, and there seems to exist an apparently external or objective object or goal of yoga on the other. But in the Integrity/Reality which has no bias(vrtti) of All Our Relations there exist no separation, rather in yoga the true self abides in swarupa (in one's true form) which is not governed by the vrtti. This profound theme is what Patanjali will be addressing throughout the remaining of the Yoga Sutras. Here there exists a natural enthusiasm or entheos of love, dedication, devotion, and zeal without attachment because such exists only in the awesome sacred non-dual world of the Natural Mind -- without future expectations. There in Indigenous Time -- in the Eternal Present, there is no goal orientation, no separate object relationships, and no sense of alienation from Self. Indeed the natural inspiration for practice is due to this communion with this timeless Reality, while effective practice moves us deeper. In other words sustained practice must be framed within the non-dual context of the eternal here-now in order for it to become effective/expedient (upaya). This eternal now is where we are going in yoga, but at the same time it is now and always has been from beginningless time. To mistakenly think that it is somewhere else, is reinforcing an illusion. Thus, again we are encouraged to entertain instant raw and naked presence NOW in All Our Relations.

Starting here with Sutra I.12, Patanjali enters into exposition of the specific remedial activities (sadhana) of yoga that lead to samadhi and foremost of them is the very causative application of tan-vairagya (extending the non-grasping) - the process of letting go -- of non-attachment, which facilitates the mind being present -- having arrived home. If there exists one basic application in meditation which is infallible, it is this -- Being present -- at one with Sacred Presence.

Vairagya can be translated not only as non-attachment to results and release, but perhaps more valuable as letting go of all expectation (non-expectation) -- to expect the unexpected. This is the necessary open minded attitude where functional success in yoga is realized. The cessation (nirodha) of the fluctuations, modifications, and distortions (vrtti) of the citta (mindfield) are catalyzed through the practice of vairagya -- the non-expectation of the beginner's mind. How else could rapid dissolution of the vrtti occur? HERE in this context is where we can achieve liberation. The practice itself (abhyasa) teaches us vairagya (non-attachment as release). It teaches us that it is futile to clutch, grasp, or hang on to the vrttis (although this can be a life time lesson for many). The major vrtti are pramana (politically correct and logical beliefs), viparyayah (erroneous or false notions), and vikalpa (conceptional artificial thought constructs in general) which glue together the largest false identification/belief i.e., that of a separate self (ego). It is this liberation from the limitations of ego delusion which must be realized. It is done so through the continuous application of the practice of vairagya in All Our Relations. Here, the word, consistent, is not being used because it too often connotes will power or repetition. The word, abhyasa. is much more active than that. It does not mean repetition.

The practice itself is an opportunity to let go of grasping and aversion both -- to get into the absolute beginner's mind of absolute wonder and openness (again expecting the unexpected). This kind of non-willful practice itself thus facilitates the vairagyam. Such is not performed by using the judgmental process (should I practice or should I not practice, should I d9 this or that, etc.) and the intellect and will (which belong to the ego (the vrttis). Here we are not using tha vrtti to guide us, but rather our innate deeper awareness (vidya). More so this approach to practice facilitates vidya by itself.

"Clear mind is like the full moon in the sky.

—Zen Master Seung Sahn

The importance of vairagya as an integral part to all yoga sadhana cannot be over emphasized. It along with isvara pranidhana (surrender to our greater potential) occupy more space in the yoga sutras than any other practice.

This section I-12 through I.19 is all about the various stages of vairagya -- as ungrasping onto any mental objects, concepts, or conceptual reality so that the purusa consciousness can shine through (I.16). Vairagya indeed leads us to kaivalyam (absolute liberation). See III. 50 "tad-vairagyad api dosa-bija-kshaye kaivalyam".

Non-attachment, non-expectation, non clinging to results or vairagya is thus the key to a constantly self-renewing and fresh successful yoga sadhana. The samkhya tradition has interpreted this sutra to say both abhyasa (focused and steady practice and vairagya (as indifference) are the two practices of this most important section I.12-19, but those two can not be reconciled utilizing the samkhya framework. Rather Patanjali means constant, intense, and dare I say passionate application of vairagya, while vairagya means non-attachment to results (fruits). Vairagya is love and surrender, rather than indifference, dissociation, or detachment.

A non-practitioner might suppose that this is a contradiction in terms, but what vairagya means is non-attachment in terms of ego, in terms of I/it duality, in terms of the false identification (samyoga) with objects (pratyaya), in terms of samprajnata (versus asamprajnata), in terms of dualistic coarse and even subtle identifications with the citta-vrtti -- all identification with the citta-vrtti then are completely rested. This is effected by intense (abhyasa-vairagyabhyam) practice motivated by an unrestrained bhakti/shakti. As an experienced yogi knows, the more bhakti and connection the yogi has for the universal Brahman (isvara pranidhana), the less attached the yogin is with material neurotic objects. Similarly the less attached the yogin is with the coarse and subtle egoic identifications and citta-vrtti, the greater, spacious, and immeasurable heart-space the yogin has created in order to let in the universal non-dual (asamprajnata) Reality of the vita-raga and the maha-videhas as we will see in I.12-19 inclusive. When boundless love is fulfilled in this life, complete victory over craving is won as a result. Such is the unending victory of love -- love and wisdom in action unending, without attachment to results.

This section of the Yoga Sutras (I-12-19) is most profound). Also see Chapter 2 on tapas, swadhyaya, isvara pranidhana, and pratyhara.

Recognizing the universal presence of Brahman or isvara as all inclusive, interpenetrating all beings and things is concomitant with the process of union/yoga – connecting with our true nature of mind. Without contradiction it coincides perfectly with para-vairagyam – total withdrawal from dualistic mental habits and attachments.  

So at the same time the yogin withdraws from the coarse dualistic world of appearances seemingly dominated by the sense objects governed by the citta-vrtti while creating space – total dissolution of the supposition of a separate object with any independent limited observer. Both false assumptions of the object and observer are destroyed as egoic mental contrivations and false identifications (samyoga). Such is not realized merely intellectually or conceptually, but rather experienced as a whoosh/shift (parinama). Here the experiencer, the experience, and that which is experienced are unified as one with the universal holographically.

As the yogin withdraws beyond infinite space, isvara enters, and hence the dance, the song, the divine pulsation comes back to us through this sacred space as it pulses through all beings and things.

The following is from THE ESSENCE OF BHAGAVAD-GITA by Sri Srimad Bhaktivedanta Narayana Maharaja

“While ordinary people sleep, the sage is awake in self-realisation, and while the sage sleeps, ordinary people are awake in sense gratification.“(Bhagavad-gita 2.69)