Yoga Sutras And The World Of Human Mind

Lecture By Swami Tattwamayananda. We feel complete restfulness in Nidra, deep sleep and in Samadhi because there is no other. The difference is the lack of awareness of that knowledge in deep sleep. Awareness is important to make knowledge functional. Desire is replayed in sleep and in memory. Forgetfulness can free us from negative memories and memory of spiritually helpful experiences will take us forward. The best way to refine the mind is by doing good physical actions. We change the composition of the bag of Vrittis that constitute our character. We have much more freedom at the physical level. Verses: I.10, I.11, I.12

Lecture by Swami Tattwamayananda. Patanjali has given us the knowledge to purify and refine the human mind. Mind functions at the level of experiences and reactions. The knowledge of Yoga was transmitted through a succession of teachers and disciples. There are seven major important commentaries in this line. Our mental tendencies, Samskaras, constitute our essential characteristics. The valid tools of knowledge in Yoga are direct perception, inference, and authoritative testimony. Wrong knowledge and imaginary knowledge can also constitute part of our character. Verses: I.5, I.6, I.7, I.8, I.9

Lecture by Swami Tattwamayananda. The order of the chapters is explained again. The accomplishments of the three great Yoga sages – Patanjali, Vyasa, Shankaracharya - are reviewed. Vyasa’s description of the mind as a magnet for attracting things is explained. The mind also gets attracted to those things that happen to be around. This magnetic power gives rise to experiences and further vrittis. This accumulation is what prevents us from following through on our sincere desire to lead a good noble spiritual life. Once we are of it, we can link ourselves to our higher dimension. Yoga epistemology is described at the end. Verses: I.2, I.5, I.6, I.7

Lecture by Swami Tattwamayananda. When we are not identified with a transcendental ideal, every moment becomes an opportunity to identify with a momentary thought current. The tendencies of the mind and the thought currents they generate naturally reveal our true character. In Asamprajnata Samadhi, we transcend this world of Vrittis. The way is through evolving a higher identity. Asmita is the power of internal identification and Samyoga is that of external identification. Whatever actions or thoughts we identify with are deposited in our Karmashaya, which forms our true character. There are five types of vrittis, some helpful and some not helpful. The are five types of Kleshas, which are irrational mental blocks. By becoming extremely clear about this world of Vrittis, Kleshas, Samskaras, and irrational mental blocks, we naturally begin our journey towards freedom. Verses: I.2, I.3, I.4, II.6, II.12, I.5, II.3

Lecture by Swami Tattwamayananda. This lecture begins with a discussion of the verse I.2, the definition of yoga as transcendence of the mind. When this is achieved, we rest in our true nature. Otherwise, we identify with the momentary experiences of the mind. The five Klesas, or distractions of Avidya, ignorance, Asmita, egotism, raga, obsessive attachment, Dvesa, obsessive hatred, and Abhinivesa, fear are reviewed. We continue rotating in a cycle of Karma, action, Vrittis, Impressions, and Samskaras, strong tendencies. The lecture ends with a review of the five kinds of Vrittis, emphasizing the Pramana, valid knowledge. Verses: I.2, I.3, I.4, I.5, I.6, I.7

Lecture by Swami Tattwamayananda. Atha comes due to the things of life not adding up. The negative movement should be accompanied by a positive progression. The system of vrittis, and the Antahkarana – Manas, Ahamkara, Buddhi, Chittam – is reviewed. It is absolutely to purify the mind of negative desires since “the tiger does come.” You chisel out the unnecessary parts of the rock and what’s left is the Buddha. Our true nature as the witness, aware, non-participating, and self-aware is described. Verses: I.1, I.2, I.3

Lecture by Swami Tattwamayananda. Meaning of words can be conventional or can be etymological. Atha means fitness for taking to spiritual life or Yoga. You can take practice Yamas and Niyamas or take refuge in God to gain fitness. At the end of the dark night of the soul comes complete submission to God. The earlier stages of Kshiptam and Vikshiptam, restlessness, can be overcome. By reaching Nirodha, we become free from conflicts, the cycle of Karma and Vrittis and the duality of experience. Verses: I.1, II.2

Lecture by Swami Tattwamayananda. Swami Vivekananda’s example of a worm crawling out of the way of the train is used to illustrate the way human beings have the choice of freedom from slavery to nature. The philosophy of spiritual evolution in Sankhya philosophy as an ascending set of identities is reviewed. Tarakam is the saving inner wisdom. Akramam means it comes all at once, not gradually as in the four stages of traditional learning. In the Gospel of Sri Ramakrishna, it says that if you switch on the light, the darkness goes away immediately, not stage by stage. All dark corners of the heart get illumined at once. The lecture then starts with Samadipada with the first verse. Atha is the feeling that life is not adding up. Verses: III.55, III.56, I.1

Lecture by Swami Tattwamayananda. If we get tempted after reaching a high level of Samyama, we will have to take many more births to get back on the real track. A great king renounced his kingdom but got attached to a baby deer. He had to be reborn as a deer, then as a human being and finally reached liberation. We should always be aware of the dangers. The goal of yoga is not to run away from danger but to run toward something higher: our spiritual ideal. Samyama on individual particles of time leads to an awareness of impermanence. This understanding yields discerning wisdom, Viveka. Verses: III.50, III.51, III.52

Lecture by Swami Tattwamayananda. The lecture begins with a review of the three great Indian sages of Yoga: Patanjali, Vyasa, and Shankara. Samyama on good qualities helps us to regulate all external relations. The ultimate goal of yoga is to go beyond all sense enslavement. This is the meaning of Parinama Dukha and Atha. It is a desire for something higher. That is why the first step of Yamas and Niyamas emphasize the ability to restrain the senses. That discipline allows us to naturally renounce all Yogic powers that come to us. Otherwise, downfall comes through attachment, pride, negligence, and complacency. If we renounce all worldly enjoyments coming from powers, then all of the seeds of worldly desire will be roasted completely. Verses: III.51

Lecture by Swami Tattwamayananda. The lecture begins with a review of Prarabdha, Sanchita, and Agami Karma. The mind becomes steady when the spiritual idea, the God idea comes automatically. Then, life and death are both spiritual experiences. The four qualities – friendliness, compassion, admiration, and indifference- towards the happy, unhappy, virtuous, and negative help us to regulate all external relations. They are essential for achieving Chitta Prasada, clarity of mind needed for spiritual life. By Samyama on these qualities, we acquire these qualities. The highest devotee sees God everywhere and everything in God but at the same time knows how to deal with negative factors. Verses: III.23, III.24

Lecture by Swami Tattwamayananda. By analyzing your own samskaras you get an idea of your previous lives. This is part of the Kamra Vritti Chakram, wheel of actions and tendencies. We get an intuition. Samyama on the distinction between external form and perception allows a yogi to disappear from sight. Swami Vivekananda could memorize a book in one reading due to his concentration. Karma is the residue of an action. There are different kinds of Karma, which are working themselves out, could work themselves out in the future, or will only be accumulated in the future. A Yogi’s knowledge of these things in his own body allows him to know the time of his death. God’s grace allows him to deflect some of the already fired arrows and let them run their course even after a Jivanmukta stops making new Karma. Verses: III.18, III.19, III.20, III.21, III.22, III.23

Lecture by Swami Tattwamayananda. Instinctive concentration does not lead to the freedom of Yogic intuition. At the higher level fo creative work and in mysticism, a faculty of higher intuition develops. It goes beyond reason but it does not contradict reason. You analyze the scriptures with reason, but it doesn’t give the full picture without intuitive understanding. At the highest level, you become one with what you contemplate. By Samyama, we can separate sound, meaning, and our reaction and therefore learn the universal dimension of sound. Proper Yama and Niyamas are needed to prevent these powers from becoming a liability. Verses: III.17, III.18, III.19

Lecture by Swami Tattwamayananda. Patanjali systematically classifies the mental powers that come with mental purity, concentration, Samyama. By Samyama on changes in Dharma, Lakshana, and Avastha, past, present and future become generally clear. Samyama on sound, meaning, and knowledge disentangles the three, allowing understanding of animal sounds. The same Samyama on behavior patterns of people around, allow detection of Samskaras and past lives. Verses: III.16, III.17, III.18

Lecture by Swami Tattwamayananda. Yogic powers are nothing supernatural, they are a natural consequence of mental purity and concentration. That’s why Swami Trigunatitanandaji felt quite certain that Jesus Christ was a yogi and a painting installed on the altar with Christ in a Yoga posture. The thirteenth sutra mentions changes in Dharma, Form, Lakshana, time, and Avastha, state. By taking the position of witness and becoming detached we can gain insight, through Samyama, into the past, present, and future of things. Ramana Maharishi said that when the mind turns inward it functions as Atman. Krishna’s smile is a wise man’s smile. He sees through you and understands everything. Verses: III.13, III.14, III.15, III.16

Lecture by Swami Tattwamayananda. Swami describes once again the lake of accumulated samskaras, impressions, and memories, which constitute our character. The practice of Yamas and Niyamas can take us out of the trap of these accumulated tendencies. Even if we cannot, we can surrender ourselves to God. Then we can move towards the positive, naturally, the negative go away. If you are a Buddhist, you don’t need to be concerned about this option that Patanjali points out. Their goal of Nirvana is very much related to the Nirodha state. It is not a state of repression but a state of transcendence. The tenth sutra says one then is able to permanently dwell in a state beyond the influence of Samskaras. Verse: III.10

Lecture by Swami Tattwamayananda. The lecture begins with a review of the great contributions of the Indian sage Patanjali. The three Klesas, distractions are Raga, obsessive attachment, Dvesa, obsessive hatred, and Abhinvesa, fear. Their root is Avidya and Asmita, Ignorance and Identification with experiences. It seems simple to identify with our transcendental dimension and therefore end all difficulties but in reality, an endless cycle of Karma, Vritti, Samskara, Vasana from past lives create invisible mental blocks. Yamas and Niyamas, good mental food and good deeds purify the character and allow us to eventually remove our deep-rooted samskaras. With the Nirodha-Parinama stage, all such obstacles are removed. Verses: III.9

Lecture by Swami Tattwamayananda. Nirodha-Parinama is the highest level of mental transformation. Sankhya philosophy’s explanation of the creation of the world is reviewed. Transformation also takes place at the level of our mind. At the highest level, we have perfect awareness with the ability to choose to focus on things with freedom. By this power, all of our Samskaras and obstacles get conquered. With the practice of Yamas and Niyamas, these conflicts will be much reduced. Still, every seeker before reaching Nirodha will face the temptations and obstacles from all previous lives. Having this knowledge prepares us to remain indifferent to the negative obstacles that come. Verses: III.9, III.10

Lecture by Swami Tattwamayananda. The practice of Yamas and Niyamas determines whether concentration leads to freedom or to slavery. In Samadhi-Parinama, one great meditative Vritti is able to counter the multifarious vrittis to a great extent. It is a blissful, effortless thought current which is natural to the mental system. At the stage of Ekagrata-Parinama, we reach Samprajnata Samadhi and mental conflicts are settled. The rest of the lecture discusses the fundamental philosophical question: are these mental transformations real or only apparent? What is the relation between cause, Karana, and effect, Karya? Verses: III.11, III.12

Lecture by Swami Tattwamayananda. The four fundamental values of Dharma, Artha, Kama, and Moksha are discussed. Yoga sutras teach the method for treating the disease of Sarvarthata, mind chasing after every kind of thing by indirectly purifying the mental system through the practice of Yamas and Niyamas. Ekagrata, one-pointedness, allows us to learn from our experiences. In spiritual life, we actually develop a secondary personality, which witnesses the first personality and slowly develops into our spiritual personality. When concentration, Ekagrata, is achieved, the same cognition, Pratyaya, comes in a stream and there is no conflict. The mind becomes sharp and you do not forget. Verses: III.11, III.12