274 UNIT 16 CHITTAVIKSHEPA, VIKSHEPASAHABHUVA Structure 16.0 Objectives 16.1 _Introduetion 16.2. Chitta Vikshepa (fart faa) 16.3. Vikshepa Sahabhuva (Aa GeyAe) 16.4 Ways to overcome the Antarayas (@FCRTA) and their Associates 16.5 Let Us Sum Up 16.6 Answers to Check Your Progress 16.0 OBJECTIVES understand the fundamental concept of various Yogic Terminologies like Antarays (SR), Sahbhuvas (84a), and Ekatattva (THAT) ete; * lear the various Antarayas/Obstacles in Yoga sadhana; ‘* understand the symptoms to identify the Antarayas; and * Ieam the ways to overcome the obstac 16.1 INTRODUCTION In the previous unit we have understood about Chittavritti (Prtafe), Chittavrittinivodhopaya (PaTgfAPRENTE) and the practices pertaining to it, Maharshi Patanjali has enumerated nine obstacles. Further, these obstacles are accompanied with five associates which are termed as Sahabhuvas (EFA) by Patanjali, These associates act as the daignostic tools to identify if the Sadhaka is facing some obstacles or not. Many of these nine obstacles are not directly identifiable, but their associates are clearly discrible. Looking at these associates of the obstacles Sadhaka can judge himself if he is suffering from the obstacles, Maharshi Patanjali has described these nine obstacles as deterrent in Sadhana and hence has emphasized on the importance of removing them. In this unit the student will lear in detail about these obstacles and asscociates and understand how they can be removed. 16.2. CHITTAVIKSHEPA (Perafeera) The nine obstacles in the path to attain Samadhi are known as Chitta Vikshepa. Maharshi Patanjali has enumerated them as follows: VyadhistyanaSamshayapramad Alasyavirati bhrantidarshanalabdhabhoo mikatvanavasthitvani chittavikshepaste’ntarayah (%S.-1.30)Chitta Vikshepa, © Vyadhi (anf): Disease i.e. fever etc. due to disequilibrium of various vai hep, constituent elements of the body © Styana (aa elements. |: Dislike of the mind for the Abhyasa of yogic © Samshaya (827): Not being able to take a decision or indecisiveness © Pramada (1%): Not pursuing Abhyasas of Samadhi even after having the potential © Alasya (#1): Desire for rest due to heaviness in body and mind and as a result becomimg lazy «© — Avirati (sfaRft): Having desire to indulge in worldly enjoyments © Bhranti Darshana (wif af"): Having wrong knowledge i. believing mortal objects as immortal and immortal as mortal, likewise considering Ishwara as non-Ishwara and worshipping an object which is not Ishwara © Alabdhabhumikatva (Her@n{f¥e9): Not achieving the state of Samadhi © Anavasthitva (gr TafeITTI): Inability of the mind to be permanently established in Samadhi even after attaining it. These are the obstacles which are enemies to Sadhana (@Te=1) (Excerpt from Rigvedadibhashyabhoomika) Maharshi Vyasa describing about the nine obstacles says: These nine obstacles distract the mind, disturb the one-pointedness of mind and are the enemies and defects of Yoga. The existence of these obstacles is dependent on the existence of the Vitis (gft) of the mind, and with the cessation of these obstacles, the Vrttis also do not arise, and the mind remains steady. It should be understood that with the manisfestion of any of these obstacles, the concentration of mind gets disturbed and various Vrttis of perception etc. remain manifested in the distracted mind. Hence, in the presence of these obstacles,the ‘Atma’ (31!) gets deluded of its true nature and behaves as per the Vrttis (¥S.-1.4). Hence, obstacles and Vritis are inter-related. These obstacles disrupt the Sadhakas path in Yoga sadhana and must be overcome to reach the state of Samadhi (##If@) ie. Atyantika Dukhanivrtti (rear gahtgfe. The detailed explanations of the nine vikshepas are as follows:- 1. Vyadhi (=f): There are three reasons for diseases in the body © Fever ete. due to disequilibrium of constituent elements of the bods 275Concepts of Fundamental ‘Yogic Terminology 276 © Non-digestion of foods taken; or taking the unwanted foods and drinks which are against the nature of body and season, or overtaking the diet which results in disequilibrium in the chyles of body; and © On account of defects in the body’s organs i.e. organs are not able to work properly due to injury or other defects in the body. Diseases occuring on account of one or more reasons is one of the major obstacles and a common issue for practice of Yoga for the Sadhakas. ‘The above reasons can be further divided in two parts ie. * Reasons that can be self-controlled, and # Reasons beyond self-control ‘The Sadhaka should take full precaution to avoid the reasons of self control. The person suffering from diseases experiences pain in life. With the defects in the body and mind, the mind can’t remain steady; so in that state one can’t perform Yoga by body as well as by mind, By taking the foods according to the nature of body, the Sadhaka is able to keep the body fit and get freed from many types of bodily diseases. Similarly on having devotion to Ishwara (8X), by adopting the Yamas (39) and Niyamas (FH), the Sadhaka saves himself from the defects of lust, anger etc. and is able to keep the body and mind fit. 2. Styana (ar): It means unwillingness of mind. If one is not interested, then he can’t practice the Yoga sadhana and can't achieve Samadhi (2), But on knowing Ishwara, when one ponders on the Guna-karma-Svabhava (o1-#4—eaHIa) of Ishwara, then by experiencing the existence of /shwara, the obstacle of Styana ends.Chitta Vikshepa, Vikshepasahabhuva Samshaya (88a): Having doubt and thus being unable to reach a conclusion is called Samshaya. For example, a difficult posture would trigger a doubt if one will be able to perform Yoga sadhana or not Is Ishwara Omnipresent or exists at a particular place? By diligent practice of Yoga, will I be able to cognize Ishwara and achieve Moksha (sii) or not? etc. This type of state of duality is called Indecisiveness, In Rigveda there is a prayer to save oneself from Samshaya:- Maa no rakshoabhi kimiidinaa (Rigveda-7.104.23) He who is in Samshaya about the existence of Ishwara can’t perform Yoga sadhana, It is a prayer to save oneself from such type of people. One who has Samshaya about Ishwara’s existence, cannot have the faith and belief in /shwara, and for such persons even the study of Vedas is meaningless. One should be clear enough regarding the existence of Ishwara by studying the various proofs from Vedas and Vedic literatures. A person can also be sure regarding the existence of Ishwara by looking at his creation and administration of the Universe and being unbiased in giving fruits of actions; and then engage in Chintana (fT) on his Guna-karma-svabhava. In this way, all sorts of Samshayas regarding the existence of Ishwara are removed, as clearly mentioned in Yajurveda:- YastusarvanibhootanyAtmannevanupashyati SarvabhooteshuchAtmanamtatona vi chikitsati (Yajurveda-40.6) The intellect who sees all the animate and inanimate in Ishwara, after knowledge, virtous conduct and Yoga sadhana; and who sees the Omnipresence of /shwara in all the objects made of matter, he becomes sure about the existence of Ishwara and is not grasped in Samshaya (Swami Dayananda Saraswati). 277Concepts of Fundamental ‘Yogic Terminology 278 Pramada (SI) (Carelessness):- Unwillingness for Yoga sadhanais called Pramada. On knowing the benefits of Chintana (FW4) on the Guna-Karma-Svabhava of Ishwara, this obstacle is removed. Alasya (2172) (Laziness):- The heaviness of body and mind is called Alasya. This is described as one of the biggest obstacle as per the Vedas:~ Utagha nemo astutah puma. N itibruvepanih, Savairadeyeitsamah. (Rigveda-5.61.8) It means one who does not intend to perform his best and for the welfare of everyone, does not act because of due to laziness, and the intellect that does not adopt truth even after knowing the correctness of the subject are equally vice-doers. (Swami Dayananda Saraswati). So Pramada and Alasya are the biggest enemies of a Sadhaka. Avirati (afaxfe) (Sensuality):-The desire of mind to enjoy wordlly pleasures is called Avirati. This obstacle takes place because of desires. By the Chintana of the Ishwara and knowing wordlly pleasures as a root cause of pain and sorrows, this obstacle is removed. Bhrantijnana (via) (Delusion): Bhrantijnana means false knowledge. The cause of this obstacle is not having proper understanding of the Vedic principles. Alabdhabhoomikatva (serge) (Non-attainment of Samadhi): Not being able to attain the state of Samadhi is called Alabdhanhoomikatva. Anavasthitatva (araae~) (Non-establishment of Samadhi): When the achieved state of Samadhi is not established in the Sadhaka, then it is called Anavasthitatva. The cause to this obstacle could be because of disrupting Yoga sadhana after achieving Samadhi or due to previous Samskaras of the person.Cheek Your Progress-1 Chitta Vikshepa, Vikshepasahabhuva 1. Describe the first Antaraya in Yoga sadhana 2. Describe Maharshi Dayanada Saraswat's explanation to get rid of the third Antaraya, 3. How can one overcome Samshaya regarding Ishwara, 4, Describe the fifth Antaraya to Yoga sadhana 16.3 VIKSHEPA SAHABHUVA (Rada wey) The above mentioned nine obstacles in the path of the Sadhaka disturb him to reach Atyantika Dukhaniveni (SnenmTe gefrgfT). These nine obstacles are accompanied with five more problems, which are said to be the five Sahabhuvas (Pict) (associates) to these nine obstacles. These five associates can also be called as the five symptoms of the obstacles. Looking at these five Sahabhuvas, it can be easily said that the Sadhaka is facing some obstacles or not. These five are the ways to know the state of the Sadhaka, The obstacles mentioned above may or may not be observed from outside but these five Sahabhuvas are easily marked by the behavior of the individual. Maharshi Patanjali mentions these five as:- DuhkhaDaurmanasyangamejayatvashvasaprashvasavikshepasahabhuvah (@S.-1.31) Maharshi Dayananda Saraswati explains the meaning of the above aphorism as: Now, the results of these distractions are Dukha (G&) (Sufferings), Daurmanasya (#1) (Unhappiness), Angamejayava (eT raTuTd) 279Concepts of Fundamental Yogic Terminology 280 (Shivering of body) and Uncontrolled Shvasa (gar) (Inhalation) and Prashvasa (9€aT8) (Exhalation). These afilictions result in the state of distracted mind and not in the peace and calm state of mind, The Sadhaka faced with one or more of the nine obstacles mentioned above are also faced with five afflictions. A person with a distracted mind experiences these companions; but one with the restrained mind does not experience these afflictions. + Dukha (Ga) (Sufferings): Dukha- Our scriptures mention thre typre of © Adhyatmika Dukha (erent a) - is that which is caused as a result of person’s own mistake for ex: taking foods unsuitable to one’s nature, not following the rules for sound health etc. is definitely going to cause problems to the individual This manifests as problems in various dimensions of health and consequently the person suffers from ill health. This is called as Adhyatmika Dukha. 0 Adhibhautika Dukha (nr Gs) - are those sufferings that a person has to bear as a result of other creatures. The person himself is not directly involved in the cause of the sufferings, but as a result of others, he has to bear the suffering, For example:-snake bite, physical or mental assault from others ete, are some of the examples of Adhibhautika Dukha. 0 Adhidaivika Dukha (anf8efae ¢a)- are the sufferings caused to a person as a result of natural forces. The causes of these sufferings are not in control of the individual. For ex: Cyclone, soil erosion, earthquake etc, are natural disasters which are not in the control of the individual, but they cause suffering to the individual, + Daurmanasya (&4e3) (Unhappiness):- When the Sadhaka considers things of material joy as permanent source of happiness rather than Ishwara and puts all his effort in obtaining these external objects, then even though sooner or later he gets those things he cannot enjoy the permanent happiness he was aspiring. This leads to dejection in the individual and finally despondency. = Angamejayatva (377757) (Shivering of body):- The shivering of the body parts is also one of the symptoms to identify that the Sadhaka is facing some of the obstacles in the Yoga sadhana. It can be the result of problems of mind ot body. " Shvasa (gay) (Uncontrolled Inhalation) and * Prashvasa (544) (Uncontrolled Exhalation):When the person is suffering from obstacles, then his normal breathing (both inhalation and exhalation) is disturbed, In such a case the normal processes of body do not remain in control of the person and it starts to take place in an abnormal way. Due to uncontrolled breathing the person is not able to concentrate and consequently is not able to progress in Sadhana.Cheek Your Progress-2 Chitta Vikshepa, Vikshepasahabhuva Describe the second associate to Antarayas. Describe Angamejayatva, 3. What is Adhyatmikadukha? What is Adhibhautikadukha ? 16.4 WAYS TO OVERCOME THE ANTARAYAS (Fara) AND THEIR ASSOCIATES The Sadhaka should take steps for the removal of the above mentioned Dukha (4) ete. Only when the nine obstacles end, then these Sahabhuvas (@@{a1) will also end automatically. It has already been mentioned that for the complete removal of these obstacles and Sahabhuvas, practice of devotion to Ishwara and adoption of desirelessness are important factors. Maharshi Patanjali has described Ishwara ($238) as one who is free from Klesha (#281), Karma (#4), Vipaka (far) and Ashaya (387%). Kleshakarmavipakashayairaparamrshtahpurushavishesalshwara 3 24). Further expounding on the grandeur of Ishwara, he says:- Tatraniratishyamsarvajnabeejam (¥.S.-1.25) and Sapoorveshamapiguruhkalenanavacchedaat (¥.S.-1.26) Ishwara is root cause of all knowledge and is the master of all other masters as He is Eternal. Jshwara’s name is Pranava (91a) (Aum), as is said: 281Concepts of Fundamental Yogic Terminology 282 Tasyavachakahpranavah, (¥.S.-1.27) These attributes of the Ishwara clearly suggest that it is Ishwara which should be contemplated upon. Rishivara sa 1. Tajjapastadarthabhavanam, Tatahpratyakchetanadhigamo’pyantarayabhavashcha. (¥S.-28-29) The name Aum should be repeatedly recited keeping its meaning in mind. With such type of recitation the Sadhaka attains Atma-Sakshatkara (31 ‘RACPR) and all the Antarayas in Samadhi (@=1) are removed. Maharshi Dayananda Saraswati commenting on these obstacles says:- Athaitevikshepahsamadhipratipakshastabhyameva bhyasavairagyabhyamnirodddhavyah. Tatrabhyasasyavishayamupasamharannidamaha These obstacle as are hindrances in Samadhi, so these are to be restrained by Abhyasa (TAH) (in accordance with Vairagya/Jnana) The Abhyasa (##Ur8) should be of: 2. Tatpratishedharthamekatattvabhyasah (%S.-1.32) In order to remove these obstacles and their associated Sahabhuvas Abhyasa of Ekatatattva (Gea) (Ishwara) should be done ie. with continuous contemplation on the Guna (°1)-Karma (#4)-Svabhava (hia) of Ishnwara all these obstacles and their associated Sahabhuvas are removed. According to Swami Dayananda Saraswati to destroy the above distractions, devotion to Ishwara is the ultimate solution. Ishwara is Omnipresent and Omniscient and His teachings in Vedas should be followed, since He alone is the unbeatable weapon to destroy these distractions. His teachings should be followed faithfully to avoid all sorts of distractions. (From Rigvedadibhasyabhoomika-On worship) Maharshi Patanjali has advised to concentrate on Ishwara in order to restrain the obstacles and their companions. By devotion towards the Ishwara’s Guna-Karma-Svabhava and being merged in Him, all the obstacles in Yoga cease to exist. In this regard, Maharshi Dayananda Saraswati very clearly said that the only means to destroy the above distractions is by being devoted to Ishwara, who is the only Omnipresent and Omniscient, and follow His teachings as given in Vedas, since he alone is the unbeatable weapon to destroy these distractions. Sadhakas should be devoted to /shwara and follow His teachings faithfully, in order to stay away from distractions. Query:-Most of the commentators on Yogasutra have advised for concentration on any one object, not shwara. Bhoja and Vijnanabhikshu (fersifg) were also of the same view. Bhoja has said this EkatattvaChitta Vikshepa, can be any desired object of the person, and Vijnanabhikshu had asked Vikshepasahabhuva not to consider any gross object as the Ekatattva. Clarification: As per the Vedas and Vedic literatures, there are only three Anadisatyas (STA) (eternal and independent truths):- © Ishwar (eR), © Jeeva (sa) and © Prakrti (xpR). If we don’t consider Ishwara as the Ekatattva (ae) talked about in the above aphorism, then any one of the two - Jeeva and/orPrakrti must be considered as that Ekatattva. Following problems would manifest, if something other than Ishwara is accepted as the object of Abhyasa to overcome the obstacles:- 1. If Prakrti is accepted as the object of Ekatattvabhyasa (GH rae): In this regard while analyzing the cause of Dukha (§&), Maharshi Patanjali says:~ Heyam Duhkhamanagatam, (¥S.-2.16) Tt means that a Dukha which may manifest in the future is avoidable. This future pain alone is avoidable, The cause of this pain is explained in the next aphorism as:~ Drastrdrshyayohsamyogoheyahetuh. an 2.17) When the Drashta/Aima (g%1/ IC) identifies itself with the Drshya Prakrti (G4 Wefa), the conjunction of Atma and Prakrti leads to Dukha. Then, Mahrshi Patanjali describing about Prakrti (Drshya) says:- Prakashakriyasthitishilambhootendriy Atmakambhogapavargarthamdrshyam. (%S.-2.18) That ever-existing thing which is having the qualities of Prakasha (were!) (Illuminating), Kriya (Been) (Movement) and Sthiti (Rafa) (Inertia) is called Prakrti or Drshya which is for the Bhoga (#7) and Apavarga (314@f) (Moksha) of individual. Now, it is to be understood that conjunction of Atma and Prakrti is said to be the cause of sufferings. Thus, focusing on Prakrti or its borne products as one of the objects for Ablyasa is totally against the principles of Yoga. 283Concepts of Fundamental Yogic Terminology 284 Prior to this, defining Vairagya (@14) Maharshi Patanjali had said: Drshtanushravikavishayavitrshnasyavashikarasamjnavairagyam. (¥S.-1.15) Being thirstless towards the perceptible (objects) and seriptural enjoyments is called Vairagya and without Vairagya reaching Atyantika Dukhanivrai GIR TE FatAgf) is impossible. In such a case,Maharshi Patanjali who had advised for Vairagya (&xr™) ‘towards material objects can’t advise Prakrti and its products (the material objects) for Ekatattvabhyasa (VHACT SPRITE). So, it is clear that the obstacles faced by the Sadhaka can’t be eliminated by contemplating on the Guna-karma-svabhavaof the Prakrii and its products. If Atma is accepted as the object of Ekatattvabhyasa ({eacT ara): Atma is called as the Drshta (G™1)/ the seer. Contemplating on the Guna-karma-svabhava of Atma also can’t free the Sadhaka from the obstacles. Decribing about tma,Patanjali has said ‘Drashtadrshimatrahshuddho’pipratyayanupashyah? (£S.-2.20) ive. the Atma is Drashta/seer is pure and experiencer of knowledge; despite knowing that, and association with Prakrti will cause sufferings, Atma associates itself with Prakrti and experiences suffering. Hence, it is clear that although the Atma is experiencer of knowledge, because of Ajnana it is illusioned. So, if Atma is considered as that katattva (Gara), then also the Sadhaka can’t be freed from obstacles. Cheek Your Progress-3 1 2. What is the first way described by Maharshi Patanjali for the removal of Antaray. What is the second way described by Maharshi Patanjali for the removal of the Antarayas?Why can’t Prakrti be considered as the obje of Ekatattvabhyasa? Chitta Vtshepa, Vikshepasahabhuva 4. Wh can’t Atma be considered as the object of Ekatattvabhyasa? 5. Answer the following questions A. Fill in the Blanks 1 act as the diagnostic tools to identify if the Sadhaka is facing some obstacles or not. 2 means being in a state of confusion. 3. The chanting of should be done keeping its meaning in mind, 4. Yogasootra aphorism no. ...... . enumerates the five associates ofAntarayas B. Select the right answers. a. Which among the following is not an obstacle in Yoga sadhana:~ 1. Sthyana 2. Wadhi 3. Samshaya 4. None of these b. Dislike of the mind for the Abhyasa of yogic elements is 1. Styana 2. Pramada 3. Alasya 4. Avirati c. The third among the nine Antarayas mentioned by Patanjali is 1. Styana 2. Samshaya 3. Pramada 4. Avirati 4. Which among the following aphorism from Yogasootra describes the nine Antarayas? 285Concepts of Fundamental Yogic Terminology 286 1. ¥8-1.30 2. YS-1.31 3. ¥S-1.32 4. YS-1.33 C. Select the right answers, a. Alasya is one of the associates of the Antarayas 1. True 2. False b. Rigvedadibhasyabhoomika is written by Maharshi Dayananda Saraswati 1. True 2. False ¢. Alabdhabhoomikatva is the ninth Antaraya 1. True 2. False 4. Daurmanasya is one of the associates of Antaraya 1. True 2. False D. Be prepared for the following questions (Long Questions) a. Why Ishwara should be contemplated upon for the removal of Antarayas ? 165 LETUSSUMUP From this we understood the various obstacles that a Sadhaka may face during the Yoga sadhana, These various obstacles act as deterrant in the path of the Sadhaka and disturb him for reaching the state of Atyantikadukhanivrtti, the state of Human execellence. These obstacles are also accompanied by the five associates which can also be used as a diagonistic tool to identify if the Sadhaka is facing some obstacle or not. Then we learnt the two ways mentioned by Maharshi Patanjali to overcome these obstacles and their associates. These ways mentioned for removing the obstacles are the meaningful recitation of Ishawara’s name Aum and following his teachings in the Vedas and Vedic literature 16.6 ANSWERS TO CHECK YOUR PROGRESS Check Your Progress-1 1. Vyadhi (Disease):- There are three reasons for diseases in the body-1. Fever etc. due to disequilibrium of constituent elements of the body; 2. Non-digestion of foods taken; or taking the unwanted foods and drinks which are against the nature of body and season, or overtaking the diet which results in disequilibrium in the chyles of body; and 3. On account of defects of organs of body i.e. organs are not able to work properly due to injury or other defects in thebody. Diseases occuring on account of one or more of these reasons, are one of the major obstacles for performance of Yoga. This is the common problem which takes place in the Sadhakas. 2. As is said clearly in Yajurveda:- YastusarvanibhootanyAtmannevanupashyati. SarvabhooteshuchAtmanamtatona vi chikitsati (Wajurveda-40.6) The intellect who sees all the animate and inanimate in Ishwara, after knowledge, virtous conduct and Yoga sadhana; and who sees the omnipresence of /shwara in all the objects made of matter, he becomes sure about the existence of /shwara and is not grasped in Samshaya (Swami Dayananda Saraswati) 3. One who is in Samshaya about existence of Ishwara, he can’t believe in Ishwara, for such persons even the study of Vedas is meaningless. One should be clear enough regarding the existence of Ishwara by studying the various proofs from Vedas and vedic literatures. A person can also be sure regarding the existence of Ishwara by looking at his creation and administration of the universe and being unbiased in giving fruits of actions; and then do Dhyana (Chintana) about his Guna-karma-svabhava. 4, Alasya (Laziness):~ The heaviness of body and mind is called Alasya. This is described as one of the biggest obstacle as per the Vedas: Utagha nemo astutah puma. N itibruvepanih. Savairadeyeitsamah. (Rigveda-5.61.8) Tt means one who do not intend to perform best and welfare acts due to laziness, and the intellect who do not adopt truth after knowing the correctness of the subject are equally vice-doers. (Swami Dayananda Saraswati). So Pramada and Alasya are the biggest enemies of a Sadhaka, Cheek Your Progress 2 1. Daurmanasya (Despondency):- When the Sadhaka considers things of material joy as permanent source of happiness rather than the Ishwara and puts all his effort in obtaining these external objects, then even though sooner or later he gets those things but not the permanent happiness he was aspiring. This leads to dejection in the individual and finally despondency. 2. Angamejayatva (Shivering of body):~ The shivering of the body parts is also one of the symptoms to identify that the Sadhaka is facing some of the obstacles in the Yoga sadhana, It can the result of Fyadhis of mind or body. 3. Adhyatmika Dukha is that which is caused as a result of person’s, own mistake for ex:- taking foods unsuitable to one’s nature, not Chitta Vikshepa, Vikshepasahabhuva 287Concepts of Fundamental Yogic Terminology 288 following the rules for sound health ete. is definitely going to cau problems to the individual. These manifest as problems on the various dimensions of health and consequently the person undergoes sufferings. This is called as Adhyatmika Dukha. 4, Adhibhautika Dukha are those sufferings that a person has to bear as a result of other creatures, The person himself is not directly involved in the cause of the sufferings, but as a result of others he has to bear the suffering. For example:- Snake bite, Physical or mental assault from others etc. are some of the examples of Adhibhautika Dukha. Cheek Your Progress-3 1. Maharshi Patanjali guiding about the first way to remove the nine obstacles explains:- Tajjapastadarthabhavanam. Tatahpratyakchetanadhigamo’pyantarayabhavashcha. (¥S.-28-29) The name Aum should be repeatedly recited keeping its meaning in mind. With such type of recitation the Sadhaka attains Atma= sakshatkara and all the Antarayas in Samadhi are removed. 2. The second way recommended by Patanjali for the removal of Antarayas is:-Tatpratishedharthamekatattvabhyasah (¥S.-1.32) In order to remove these obstacles and their associated Sahabhuvas Abhyasa of Ekatatattva (Ishwara) should be done i..e with continuos contemplation on the Guna-karma-svabhava of the Ishwara all these obstacles and their associated Sahabhuvas are removed. According to Swami Dayananda Saraswati to destroy the above distractions devotion to /shwara is the ultimate solution. The Ishwara is omnipresent and omniscient and his teachings in Vedas should be followed, since he alone is the unbeatable weapon to destroy these distractions. His teachings should be followed faithfully to avoid all sorts of distractions. (From Rigvedadibhasyabhoomika-On worship) If Prakrti is accepted as the obje: of Ekatattvabhyasa:- In this regard while analyzing the cause of Dukha Maharshi Patanjali says: HeyamDuhkhamanagatam, (¥S.-2.16) It means that Dukha which can be received in the future is avoidable, This future pain alone is avoidable. The cause of this pain is explained in the next aphorism as: Drastrdrshyayohsamyogoheyahetuh. (£S.-2.17)When the Drashta Atma identifies itself with the Drshya Prakrti ix Chita Vikshepa, the conjunction of Atma and Prakrti takes place it leads to Dukha. Vikshepasahabhuva Then, Mahrshi Patanjali describing about Prakrti (Drshya) says:- Prakashakriyasthitishilambhootendriy Atmakambhogapavargarthamdrshyam. (S.-2.18) That ever-existing thing which is having the qualities of Prakasha (illuminating), Kriya (Movement) and Sthiti (Inertia) is called Prakrti or Drshya. This Prakrti is for the Bhoga and Apavarga (Moksha) of individual. Now, it is to be understood that conjuction of Atma and Prakrti is said to be the cause of sufferings, In such a case taking Prakrti or its borne products as one of the object for Abhyasa is totally against the principles of Yoga. Prior to this, defining Vairagya Maharshi Patanjali had said:- Drshtanushravikavishayavitrshnasyavashikarasamjnavairagyam, (&S.-1.15) Being thirstless towards the perceptible (objects) and scriptural enjoyments is called Vairagya and without Vairagya reaching Atyantika Dukhani vrtti is impossible. In such a case Mahrshi Patanjali who had advised for Vairagya towards material objects can’t advise for Ekatattvabhyasa of Prakrti and its products (the material objects). So, it is clear that the obstacles faced by the Sadhaka can’t be eliminated by contemplating on the Guna-karma- svabhava of the Prakrti and its products. 4, If Atma is accepted as the object of Ekatattvabhyasa:- Atma is called as the Drshta/ the seer, Contemplating on the Guna-karma-svabhava of Atma also can’t free the Sadhaka from the obstacles. Decribing about Atma Patanjali has said ‘Drashtadrshimatrahshuddho ‘pipratyayanupashyah’ (Y.S.-2.20) ie. the Atma is Drashta/seer is pure and experiencer of knowledge; still knowing that with the association with Prakrti will cause sufferings, it associates itself with Prakrti and experience sufferings. Hence, it is clear that although the Atma is experiencer of knowledge, still because of Ajnana it is illusioned. So, if Atma is considered as that Ekatattva, then also the Sadhaka can’t be freed from obstacles Answers A. 1. Sahabhuvas 2. Samshaya 3. Aum 4. 131 289Concepts of Fundamental Yogic Terminology 290 2 1 The Sadhaka should take steps for the removal of the above mentioned Dukhas etc. Only when the nine obstacles end then these Sahabhuvas will end automatically. Tt has been already mentioned that for the complete removal of these obstacles and Sahabhuvas practice of devotion to Ishwara and adoption of desirelessness are important factors. Maharshi Patanjali has described the Ishwara to be free from Klesha, Karma, Vipaka and Ashaya (Kleshakarmavipakashayairaparamrshtahpurushavishesa Ishwara-¥.S.-1.24). Further expounding on the grandeur of Ishwara, he says Tatraniratishyamsarvajnabeejam (¥.S.-1.25) and Sapoorveshamapiguruhkalenanavacchedaat (¥,S.-1.26) Ishwara is root cause of all knowledge and is the master of all other masters as he is the most eternal, The name of the Ishwara is Pranava (Aum) as is said:~ Tasyavachakahpranavah, (¥S.-1.27) These attributes of the /shwara clearly suggest that it is the Ishwar which should be contemplated upon.