Yoga Sutras of Patanjali Maharishi 3
This is the third installment of the Yoga Sutras Patanjali Maharishi in the version of Swami Durgananda, Director of international de Yoga Sivananda Vedanta of Europe centres. Today we will see the verse 1 and verse 2. It is a collaboration of the Centre de Yoga Sivananda Vedanta in Madrid.
The Sutras Patanjali's are a complete manual for the investigation and control of our own thoughts. A classical writing and a guide to holistic physical, mental, and spiritual aspects of meditation.
The practical and dynamic reviews of Swami Durgananda on the Raja Yoga Sutras are fruit of the inspiration of the great Yogis Sri Swami Sivananda and Sri Swami Vishnudevananda and its intense practice.
Yoga is now explained.
Patanjali is very conscientious explaining the accuracy of the word "Yoga". Yoga is the union between the jiva and atman. The jiva is the individual soul composed by three bodies. We need to know how the individual soul, but finally we must transcend it.
The word "transcend" can be misleading because it suggests that we are ignoring something, but by means of knowledge understood that the jiva is only an instrument and the idea of being a separate soul disappears. Ignorance, avidya, disappears through the knowledge, vidya. Vidya will teach you that you are not the body. It is not a sudden realization, but something that appears by the sadhana, spiritual practice. The sadhana leads you to the knowledge and knowledge will teach us that We are not the body or the mind.
Yoga is to suppress the activity of the mind.
This famous verse is a complete explanation of the Raja Yoga. Yoga, the union between the jiva and atman, is possible through the significance of chita and the vrittis. Chita It is the mental substance, composed of three elements: manas (mind), buddhi (intellect), and ahamkara (ego). In the Nana Yoga speak of chita, not only as the capacity of thinking but as the subconscious. The subconscious mind is the warehouse which houses everything that we have done, thought, heard or said. Everything, absolutely everything is registered there. It is like a hard drive and never dies, life to accompany us in life. People commits suicide hoping to erase the hard disk, but the Yoga says that this is not possible and that one just starts again where it stopped. In this sense Yoga encourages us to face the problems and not let us escape. Course that the subconscious contains both positive things as negative, but more tune with negatives and these are, primarily, that trouble us.
The vrittis are the changes of the thought. A vritti is something you can identify you and most of us identify with our vrittis. Thoughts negative, such as "I am miserable", "nobody loves me", are a problem. If you identify with the vrittis become part of your mental substance, manas. Swami Vishnudevananda described manas as a sand bank. Comes to be a footprint deep in the mind that, in Sanskrit, is called samskara. You identify yourself with the vrittis when you say: "Yes, I am this". But you're this or that? What are you? What is your true nature? These are the questions of the Vedanta, Yoga Nana. Your true nature is being and when you have this vidya, this knowledge, you can dispel the vrittis by saying: "Am I miserable?" No, it's only a temporary trail".
Think about the weather. If during storms with rain and thunderstorms, weather would say: 'I am this', it would not be true, because the next day it could be sunny. The vrittis change as the time. Today you can feel miserable, but tomorrow could be the happiest person in the world and just because someone tells you, "Oh!, look so good like have". The vrittis are heavily influenced by external constraints.
Once we have the vrittis knowledge can begin to control them, which means, work with them, making them satvicos, little by little. As you come back more satvico, you become more detached and detachment takes you, eventually, to nirodha, the State of samadhi, in which the union has been reached.
The deep message of this second verse is that the possibility of achieving the knowledge of the atman in Yoga. Only those who keep his mind open to the possibility that there is something like cosmic consciousness, Brahman, they can accept this statement and this is, in itself, sadhana or spiritual practice.
Forms of Chita
Patanjali says that there are five forms of chita and they can arise at any time, as a veil in your mind, influencing the clarity of our thinking. These five types of vrittis, or footprints, are like waves that result from throwing a stone in a lake.
The first form of mind is called kshipta, that means State dispersed. It is the State in which the mind not concentrate at any time. When listening to a Conference the mind suddenly goes to your family, your friends, or to a far away place. Then you come back and you realize that all this time, the Conference has continued.
The following State of mind is mute, a dark and lazy State. When one remains much in tamas, without thinking or discern in any way.
In the following, viskhipta, thoughts are focused and we begin to have clarity. It is not an emotional state. Viskhipta focus on logic regardless of other possible States of mana and chita in the mind. This State is that leads to the concentration and meditation.
When we started in Yoga we don't have much concentration, due to years of thoughts and negative habits. It is difficult for a beginner to sit still for a minute. Remain in the position of the head seems a miracle. Even if we are physically able to achieve a position, it is very rare that we can stay mentally in it. The majority of people are kshipta or moodha, or dispersed or lazy. During Yoga class they want to undo the position, turn the head, look to its neighbor or see where is the teacher. However, when you are in a position, at the same time enjoying the firmness and relaxation in the asana, is the moment in which you experience vikshipta, which is the collection of kshipta (dispersion).
The fourth State is acuity in concentration, or a point ekagrata. In this State nothing will distract you and you're only worried about one thing. While you meditate and repeat your mantra, if you look at the underground of the mantra and the tone of the mantra you can no longer keep the vrittis of mind. In the same way that if follow the vrittis of mind, you can not follow mantra meter. It is not possible to focus on two things at the same time.
The fifth rule is niruddha, the total suspension of the activities of the mind. It happens when the mind is completely stationary, it is the experience of samadhi. Also called ananda, Bliss absolute. Niruddha is complete stillness, but a stillness in which you experience Bliss, samadhi.
It was initiated and trained in the techniques of yoga by Sri Swami Vishnudevananda (1927-1993), founder of the International Sivananda Yoga Vedanta ashrams and centers. As one of his closest disciples, accompanied him on many journeys both East and West.
Following the instruction of his master, Swami Durgananda established them centers of Yoga Sivananda Vedanta in Europe. Swami Vishnudevananda guided it personally in the yoga teacher training and with the title of "Yoga Acharya" named her as one of his successors. With intuition you deep, Swami Durgananda Guide to many people in the inner way and teaches meditation, yoga, nutrition, positive thinking, mythology and oriental philosophy psychology.
The practical and dynamic reviews of Swami Durgananda the Raja Yoga Sutras are the result of the inspiration of the great Sri Swami Sivananda and Swami Vishnudevananda Sri Yogis with his intense personal practice and experience in teaching for 40 years.
Collaboration of the Centro international de Yoga Sivananda Vedanta de Madrid
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