Chapter 2 of the Yoga Sûtras of Patañjali
[Hindu] Patañjali says the goal is mystical union with God. But there are five obstacles. The eight limbs of Yoga.
WHY SHOULD A CHRISTIAN STUDY A HINDU TEXT?
Reading important texts from other world religions is essential for becoming equipped for Interfaith Dialogue.
The Yoga Sûtras of Patañjali is a key text from Hinduism that non-Hindus generally find interesting and readable.
If you are a Christian and if you have read Patañjali, you will be further equipped for Interfaith Dialogue.
You will have a powerful tool to build bridges with people who meditate. And with Hindus you meet.
THE GOAL IS UNION WITH GOD
SÛTRA 1. Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.
the discipline of Mystic Union. These Yoga Sûtras of Patañjali are all about mystical union with God.
SÛTRA 2. This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One’s Own Reality, and for attenuating the afflictions.
acquiring fixity of mind on the Lord. That is, becoming absorbed in meditation on the Lord.
FIVE OBSTACLES TO THE GOAL
SÛTRA 3. The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.
afflictions. That is, obstacles.
Obstacle 1. Spiritual Ignorance
SÛTRA 4. Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.
Ignorance is the breeding place for all the others. Patañjali was speaking of Hindus who were ignorant of their faith.
But a similar thing can be said of Christians. Many Christians are astonishingly ignorant of their faith.
They mistakenly equate cultural values and their own personal biases with the rock-solid teachings of the Lord Jesus Christ.
SÛTRA 5. Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.
non-self as self. That is, non-soul as the eternal, pure, pleasant soul.
Obstacle 2. Ego
SÛTRA 6. Egoism is the identification of the power that knows with the instruments of knowing.
the identification of the power that knows. Many people delude themselves about the nature of reality.
For them, reality consists only of the things they can apprehend.
However, there is much more to life and reality than what they can apprehend.
the instruments of knowing. That is, our five senses:
- sight
- hearing
- taste
- smell
- touch
There is much more to life and spirituality than can be detected by those five.
Obstacle 3. Lure of Pleasure
SÛTRA 7. Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.
magnetic pattern which clusters in pleasure. We humans are universally attracted to pleasure.
That attraction becomes an obstacle when our efforts to have pleasure come at the expense of our spiritual life.
Obstacle 4. Avoidance of Pain
SÛTRA 8. Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.
magnetic pattern which clusters in misery. We humans are universally repulsed by pain.
That repulsion becomes an obstacle when our efforts to avoid pain come at the expense of our spiritual life.
Obstacle 5. Fear of Death
SÛTRA 9. Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.
the unending desire for life. We humans are universally afraid of dying.
That fear becomes an obstacle when we cling to life come at the expense of our spiritual life.
PREPARE TO TAKE ACTION
SÛTRA 10. These patterns when subtle may be removed by developing their contraries.
by developing their contraries. That is, by developing an opposing mental attitude.
SÛTRA 11. Their active afflictions are to be destroyed by meditation.
by meditation. The simple act of meditation can have a very powerful effect in our lives, an effect that is far more powerful than other spiritual practices.
Eastern literature uses the word “meditation.” The meaning is analogous to what western literature calls “contemplation.”
And the reverse is true.
SÛTRA 12. The impressions of works have their roots in afflictions and arise as experience in the present and the future births.
The impressions of works. That is, those five obstacles above can have an effect upon us. They change the pattern of our actions.
in the present and the future births. That is, in this life and in the next.
SÛTRA 13. When the root exists, its fruition is birth, life and experience.
SÛTRA 14. They have pleasure or pain as their fruit, according as their cause be virtue or vice.
have pleasure or pain as their fruit. Throughout our existence, we have both pleasurable and painful experiences.
This is because of virtue and vice.
SÛTRA 15. All is misery to the wise because of the pains of change, anxiety, and purificatory acts.
All is misery to the wise. This reminds us of the First Noble Truth of Buddhism: all of life is suffering.
That eastern teaching has a corollary in Jesus Christ:
John 16:33. I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.
SÛTRA 16. The grief which has not yet come may be avoided.
SÛTRA 17. The cause of the avoidable is the superimposition of the external world onto the unseen world.
the superimposition of the external world onto the unseen. We learn about reality by observing the physical world. Then we project our findings onto the spiritual realm.
However, this often leads us to grave errors about the spiritual realm.
The remedy is to stop doing that. We need to stop projecting our human understandings onto the LORD God. We need to admit that we might be wrong.
SÛTRA 18. The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.
SÛTRA 19. The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.
SÛTRA 20. The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.
The indweller. In this case, the Seeker Within.
SÛTRA 21. The very existence of the seen is for the sake of the seer.
SÛTRA 22. Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.
Creation is discerned as not real. In Hinduism, all of reality is माया (“maya”).
That Sanskrit term has many meanings across the centuries. But most commonly, it means “illusion.”
SÛTRA 23. The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.
The association of the seer with Creation. It seems to us that there is a universe, and that we live in it.
In Hinduism, that is considered an illusion. All of reality is considered to be an illusion.
SÛTRA 24. The cause of the association is ignorance.
The cause of the association is ignorance. Because we are ignorant of the (Hindu) faith, Patañjali says, we think there really is a universe.
But there is not.
SÛTRA 25. Liberation of the seer is the result of the dissociation of the seer and the seen, with the disappearance of ignorance.
dissociation of the seer and the seen. We must break free of the illusion that there is a universe.
SÛTRA 26. The continuous practice of discrimination is the means of attaining liberation.
The continuous practice of discrimination. To break free of the illusion that there is a universe, we must practice discriminative cognition on a regular basis.
That is, we frequently remind ourselves of this.
SÛTRA 27. Steady wisdom manifests in seven stages.
in seven stages. One does not arrive at perfect cognition instantly.
Rather, it is arrived at gradually, in successive stages.
THE EIGHT LIMBS OF YOGA
This section is about Aṣṭānga Yoga. It has eight major parts, referred to as “limbs.” They form a sequence from the outer to the inner.
SÛTRA 28. On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination.
SÛTRA 29. The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.
Limb 1. Self-Restraint
The Sanskrit word is “yamas.” It means abstinences. It pertains to self-restraint in actions. These can be thought of as moral imperatives (the “Thou Shalt Nots”)
SÛTRA 30. Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.
Self-restraint. In Sanskrit, the work is Yama.
There are five things to abstain from. They are the “Thou shalt nots” of Patañjali. They are the same as the five vows of Jainism.
Here they are:
abstention from violence. The Sanskrit word is अहिंसा (“Ahimsa”). It means nonviolence, non-harming other living beings.
Violence is forbidden. The seeker inflicts no injury or harm to other people or even to one’s own self, in thought or word, or deed.
Mohandas K. Gandhi overthrew British rule of India by means of Ahimsa. Neither Gandhi nor his people committed any violence against the British.
For this, Gandhi is a hero of nonviolence. He is a hero of Ahimsa.
Think of the bloody violence throughout Christian history. It would have been much better if Christians had been committed to nonviolence.
from falsehoods. The Sanskrit word is सत्य (“Satya”). It means truthfulness, non-falsehood.
The seeker is truthful in word and thought.
Mohandas K. Gandhi called his followers Satyagrahi. In their fight for freedom, they used the force of truth.
Think of those who have Christian denominations and movements.
Many leaders were more politician than saint, and freely lied whenever it would help them “win” the day.
The clearest example is the bishops who protected their priests who sexually abused children.
Even though Jesus Christ is the truth, our Christian movement is, to some extent, was built by centuries of outspoken liars.
from stealing. The Sanskrit word is अस्तेय (“Asteya”). It means non-stealing.
It means non-covetousness, and hence non-stealing.
from sexual engagements. The Sanskrit word is ब्रह्मचर्य (“Brahmacharya”). It means chastity, marital fidelity or sexual restraint.
For an unmarried person, it means abstinence.
For a married person, it means monogamy. In general, it means non-lustfulness.
Mohandas K. Gandhi took a Bramacharya vow. Several times. But his wife Kasturbi said he was not able to keep it.
from acceptance of gifts. The Sanskrit word is अपरिग्रह (“Aparigraha”). It means non-avarice, non-possessiveness.
It is also interpreted as non-hoarding. The votary of truth will maintain a simple existence.
SÛTRA 31. These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.
Limb 2. Practices
The Sanskrit word is “niyama.” It means observances. It includes virtuous habits and observances. These can be thought of as moral imperatives (the “Thou Shalts”)
SÛTRA 32. The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.
The fixed observances. In Sanskrit, the word is Niyama. These are virtuous habits and observances. They are the “Thou shalts” of Patañjali.
cleanliness. The Sanskrit word is शौच (“Shaucha”). It means purity, clearness of mind, speech and body.
contentment. The Sanskrit word is संतोष (Santosha). It means acceptance of others, acceptance of one’s circumstances as they are in order to get past or change them, optimism for self.
austerity. The Sanskrit word is तपस् (“Tapas”). It means persistence, perseverance, austerity, asceticism, self-discipline.
study. The Sanskrit word is स्वाध्याय (“Svadhyaya”). It means study of the Vedas (the Hindu Scriptures), study of self, self-reflection, introspection of self’s thoughts, speech and actions.
persevering devotion to God. The Sanskrit word is ईश्वरप्रणिधान (“Ishvarapranidhana”). It means contemplation of Ishvara, which is God, the Supreme Being, Brahman, the True Self, Unchanging Reality.
SÛTRA 33. When improper thoughts disturb the mind, there should be constant pondering over the opposites.
SÛTRA 34. Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites.
SÛTRA 35. When one is confirmed in non-violence, hostility ceases in his presence.
SÛTRA 36. When one is firmly established in speaking truth, the fruits of action become subservient to him.
SÛTRA 37. All jewels approach him who is confirmed in honesty.
SÛTRA 38. When one is confirmed in celibacy, spiritual vigor is gained.
SÛTRA 39. When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained.
SÛTRA 40. From purity follows a withdrawal from enchantment over one’s own body as well as a cessation of desire for physical contact with others.
SÛTRA 41. As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self.
SÛTRA 42. Supreme happiness is gained via contentment.
SÛTRA 43. Through sanctification and the removal of impurities, there arise special powers in the body and senses.
SÛTRA 44. By study comes communion with the Lord in the Form most admired.
SÛTRA 45. Realization is experienced by making the Lord the motive of all actions.
Limb 3. Posture
The Sanskrit word is “Āsana.” An Āsana is a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless. The text does not mention any specific Āsana.
SÛTRA 46. The posture should be steady and comfortable.
The posture. The Sanskrit word is Asana.
An Asana is a posture that is fit for meditation.
It should be comfortable and relaxed, so you can remain motionless and keep at it for long periods of time.
SÛTRA 47. In effortless relaxation, dwell mentally on the Endless with utter attention.
effortless relaxation. This is a great way to view spiritual practices.
They should not be grueling.
Rather, they should be more like effortless relaxation.
SÛTRA 48. From that there is no disturbance from the dualities.
Limb 4. Breath
The Sanskrit word is “Prānāyāma.” It comes from two Sanskrit words: prāṇa (meaning breath) and āyāma (meaning restraint). In other words, it is controlling the breath.
SÛTRA 49. When that exists, control of incoming and outgoing energies is next.
control of incoming and outgoing energies. The Sanskrit word is Pranayama.
It literally means stretching or expansion of prana, the vital life force.
It calls for the conscious regulation of breathing.
SÛTRA 50. It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.
SÛTRA 51. Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.
SÛTRA 52. In this way, that which covers the light is destroyed.
Limb 5. Withdrawal of the Senses
The Sanskrit word is Pratyāhāra. It is retracting your sensory experience from external objects.
SÛTRA 53. Thus the mind becomes fit for concentration.
the mind becomes fit for concentration. Breath-control helps prepare the seeker for the next step.
SÛTRA 54. When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.
does not mingle with the senses. The Sanskrit word is Pratyahara.
It means withdrawal of the mind from the senses. The senses gradually withdraw from our conscious awareness.
SÛTRA 55. In this way comes mastery over the senses.
mastery over the senses. The sensory awareness has dropped away.
YOGA SÛTRAS OF PATAÑJALI
RESOURCES: Rationale, Summary, Outline, Translation
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