SASTRA University

‘PRIDE Course’
‘Yoga Praveśa’
by
Yogäcärya Sridharan
Supremacy of Yoga
Bhagavad Gétä

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपप मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तवमाद्योगी भिार्ि

जि ।।6.46।।
tapasvibhyo'dhiko yogī jïānibhyo'pimato'dhikaḥ. karmibhyaścādhikō yogī tasmädyogé
bhavārjuna৷৷6.46৷
A yogi is considered higher than men of austerity; He is considered higher even than men of
knowledge. He is also considered higher than men of action. Therefore, be a Yogi, O’
Arjuna.
Prayer
Pataïjali
yaegen icÄSy pden vaca< ml< zrIrSy c vE*ken, yae=pakraeÄ< àvr< munIna< ptÃil< àaNjilrantaeiSm
yogena cittasya padena väcäà malaà çarérasya ca vaidyakena |
yo'päkarottaà pravaraà munénäà Pataïjalià pränjaliränatosmi
Aaba÷ pué;akar< zŒc³a=isxair[< shö izrs< ñetm! à[maim ptÃil<
äbähu puruñäkäraà çaìkhacakrä'sidhäriëaà sahasra çirasaà çvetam praëamämi
Pataïjalià
ïImte AnNtay nagrajay nmaeÚm>
çrémate anantäya nägaräjäya namonnamaù

Yogäcärya T Krishnamacharya
ïIk«:[vagIz ytIñra_yam! sMàaÝ c³a»[ भa:ysarm! ïInUTܼeNÔ ytaE smipRtSvm! ïI k«:[mayRm! guévyRmIfe
çrékåñëavägéça yatéçvaräbhyäm sampräpta cakräìkaëa bhäñyasäram
çrénütnaraìgendra yatau samarpitasvam çré kåñëamäryam guruvaryaméòe
ivraexe kaitRke mase zttarak«taedym! yaegacayRm! k«:[may¡ guévyRmh< भje
virodhe kärtike mäse çatatäräkåtodayam yogäcäryam kåñëamäryaà guruvaryamahaà
bhaje

Yogäcärya T K V Desikachar
k«:[sUrI dyapaÇ< }anvEraGyभU;[<, ïImdœ veNkqnaway¡ vNdeh< yaeg deizkm!.
kåñëasüré dayäpätraà jïänavairägyabhüñaëaà |
çrémad venkaöanäthäryaà vandehaà yoga deçikam ||

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 Origin of Yoga is Vedas

Who invented Yoga? Who is the author of the knowledge and practice of Yoga?
Yoga traces its origins to Vedas. There are references to the word Yoga in the Vedas.
Example
Yuïjate mana uta yuïjate dhiyaḥ। viprā viprasya bṛhato vipaścitaḥ।
(Ref: Rig Veda –V.81.1; Yajur Veda Taittirīyāraṇyakam 4.2; Svestäçvatara Upanishad 2.4)
The sages of the great all-knowing control their mind and control their intelligence.
What are ‘Vedas’?
‘Veda’, a Sanskrit word, comes from the root word ‘vid’ which means ‘to know’. By definition
it is ivdiNt Anen sv¡ #it ved> “vidanti anena sarvam iti vedaù” which means “That by which
everything is known is Veda”. ‘Vedas’ are the treasure house of knowledge. Together they
contain everything that one should know to lead a happy worldly life and to discover the
means for securing freedom from suffering. What ‘Vedas’ gives, the one who learns that is
‘Vidya’ which is of two types, viz., Para (Higher) and Apara (Lower). Apara Vidya relates to
knowledge of the world and is ‘objective’ in nature, while Para Vidya relates to knowledge of
the inner world which is ‘subjective’ in nature.

How many Vedas?

“Vedas” are limitless. AnNt vE veda> ananta vai vedäù. The Vedas are of limitless expanse.
Story of Sage Bharadwaja. Veda Vyäsa, at the beginning of Kali Yuga divided them into four,
viz., Rig, Yajur, Säma and Atharva for preservation through lineage (Parampara). Vyäsa is a
position held by the one who codifies the Vedas for preservation purposes. Story of Veda
Vyäsa. At the beginning of Kali Yuga [present era (fourth era) according to Vedic Calendar]
there were 1131 branches (säkhäs) and we have now only 10 branches. Rig Veda was given to
Paila, Yajur Veda to Sage Vaisampäyana, Säma Veda to Jaimini and Atharva Veda to
Sumanthu.

Who is the author of the Vedas?

Vedas are called ‘ApaEé;ey apauruñeya’ which means of ‘non-human nature’. This means there
is no authorship attributed to any one individual for the Vedas. Vedas existed as vibrations
in the Cosmos. These vibrations are not usually audible to human ears. Sages (\i; åñi), who
had yogic powers, materialized these vibrations and passed them on for the benefit of
humanity. For this purpose, they were called mÙÔòar> mantradrañöäraù those who perceived
the Mantras (not mantrakartärah)

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 The age of the Veda(s)

Vedas are also called ‘Anaid anädi’ which means ‘beginningless’. Modern researchers have
attempted to fix their age, based on various parameters like the language used in it, the
astronomical configurations described therein and so on, but to no avail. The dates arrived by
them vary from 10,000 BCE to 1500 BCE. Perceptions in this issue are varied and irreconcilable.
After an initial attempt to date the age of the Vedas at 1500 BCE Max Mueller, an Indologist
and eminent Vedic scholar, in his Gifford Lectures, went on to declare, ‘Thousands or three
thousands or five thousands; no power on earth can determine when the Vedic hymns were
composed.’
Vedas and God
One of the important purpose of Vedas is to reveal the ‘God’, called ‘Brahman’ (that which
expands). Even the God (Supreme Being) is not the author of the Vedas. However, the Vedas
are considered as the ‘breath of the God’, (inñaist< niçväsitaà - Ref: Brihadäraëyaka
Upanishad 2.4.10) Vedas are like the life breath of the God; both are beginning less (anädi)
and they co-exist. According to the Vedas creation has a cyclical evolution. At the end of an
era (Yuga) the Universe goes back to the source through a process of dissolution which is
called “Pralaya” (special merger) (laya=absorption)

Veda Vyäsa

Before the beginning of Kali Yuga, the Vedas gets mixed up and Veda Vyäsa puts them back
to four categories through the Parampara (lineage). He also composes the ‘Itihäsa’ (great epic)
‘Mahäbhärata’ (1,00,000 verses) considered as the Fifth Veda. It contains “Bhagavad Gétä”
considered as “Yoga Çäçtra”. He gives the ‘Puräëa’ – Çrémad Bhägavata Puräëa – Story of Çré
Krishna – He composes the “Vedänta Sütras” the ultimate text on Philosphy.

Vedas
Four segments

Vedas are broadly divided as Karma Käëòa and Jïäna Käëòa. Karma Käëòa contains details
of various rituals that can be done using the Vedic mantras. More details of these rituals are
brought out through the Ägamas. In this one can find references to Äsanas, Präëäyäma,
Dhyäna, etc. Jïäna Käëòa contains the philosophical enquiries leading to spiritual knowledge.
Here Dhyäna is the main mode of enquiry.

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 Yoga and Vedas
A special relationship
There is a special relationship between Yoga and Vedas. Vedas are “apauruñeya” which
means they are not authored by anyone and are “anädi” which means they did not originate
at any particular time and are always there. Even when the universe merges with the source
and evolve back into existence, the Vedas continue to be available. But then the Veda-s
brought back to humanity after creation for use by the Åñi-s who are called as “mantra dåñöa”
those who have “seen the mantra” (literally translated). Veda-s are called as “çruti” as they
were ‘heard’ and are passed on by oral transmission. They are in the form of ‘sound’ and as
such Åñi-s are those who have ability to hear the Veda-s and bring them back for use.

Yoga and Vedas

A special relationship 2
This is made possible by the yogic powers that these Åñi-s possessed on account of the
intensive ‘tapas’ they did. In the third chapter of Pataïjali’s Yoga Sütra, which gives various
superhuman capabilities which accrue to the yogi-s who do ‘saàyama’ on various
objects/subjects. One of the sütras states: ‘çroträkäçayoù sambandhasaàyamäddivyaà
çrotram’ (3.41) which means when ‘saàyama’ is done on the connection between ear (sense
of hearing) and space, special sounds are heard. This is how the Åñi-s were able to get the
Veda-s which exist in the space in the form of sound waves.

Yoga in Upaniñads
In establishing Vedas as the origin of Yoga, Upaniñads have an important role.
Katha Upaniñad gives a definition of Yoga and adds:
ta< yaeg< #it mNyNte iSwra< #iNÔy xar[am!, AàmÄStda भvit yaegae ih àभvaPyyaE. 2,3,11
täà yogam iti manyante sthiräm indriya dhäraëäm |
apramattastadä bhavati yogo hi prabhaväpyayau || 2|3|11
‘This, they consider to be Yoga, the steady control of the senses. Then one becomes
undistracted for Yoga comes and goes@.’
@‘If we are careful, we will acquire it; if we are careless, we will lose it. Mind is liable to
fluctuation and therefore we should be extremely careful.’

Svetäshvatara Upaniñad talks about the practice of Yoga as under:

iÇéÚtm! SwaPy sm< zrIr< ùdIiNÔyai[ mnsa s<inveZy,

äüaefupen àtret ivÖan! öaeta<is svaRi[ भyavhain. 2,8

trirunnatam sthäpya samaà çaréraà hådéndriyäëi manasä sanniveçya |
brahmoòupena pratareta vidvän srotäàsi sarväëi bhayävahäni || 2|8

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‘Holding the body steady with the three (upper parts, body, neck and head) erect, causing the
senses and the mind to enter into the heart, the wise man should cross by the boat of Brahman
all the streams which cause fear.”
Yoga in Itihäsas
The message of the Vedas is not easy to comprehend. They are brought to light through
interactions between characters in stories. The two great stories of Indian tradition are
‘Rämäyaëa’ and ‘Mahäbhärata’. These are called ‘Itihäsa’, (iti+ha+äsa) which means “so
indeed it was”. ‘Traditional accounts of former events. ‘Rämäyaëa’ is the story of King Räma,
the avatära of Lord Viñëu. Contains 24,000 çlokas (verses). Välméki is the author. Yoga
Väçiñöham’ a text on Yoga. This is a philosophical text in the form of teachings from Sage
Vaçiñöha.
Another most important Itihäsa is ‘Mahäbhärata’; considered as the Fifth Veda. This contains
1,00,000 çlokas, written by Sage Vyäsa and narrates the story of Kings belonging to Kuru
dynasty. ‘Bhagavad Géta’ considered as ‘Brahma Vidya’, ‘Yoga Çäçtra’ and even ‘Upaniñad’
(not a part of the Vedas) is a part of Mahäbhärata. ‘Bhagavad Gétä’ is one of the three
foundation texts of Hinduism (the other two being Upaniñads and Brahma Sütras)

Yoga in Bhagavad Gétä

Bhagavad Gétä itself is called as “Yoga Çäçtra”. It contains the teachings of Çré Kåñëa, the
Supreme Being to Arjuna who had surrendered to him to come out of a mental crisis at the
battlefield. Divided into 18 chapters, there are 700 verses in all. Each chapter is named as
‘Yoga’ to indicate that the subject matter relates to giving a solution for relief of mental distress.
There are two important definitions of the word ‘Yoga’. The Sixth Chapter exclusively deals
with ‘Dhyäna’, the most important tool in Yoga.

Yoga in Purāṇas

Every Purāṇa deals with Yoga. Aspects of Yoga in Mahāpurāṇas. Meaning of the term Yoga
Divisions of Yoga. Place and time of Yoga practice, Mistakes in Yoga, obstacles of Yoga, Occult
powers attained through Yoga Diet of a Yogi Inspirational quotes on the need of Yoga practice
Eight Limbs of Yoga (commentators take definitions from Purāṇas for limbs of Yoga)

Darçanas

Word meaning: “Showing” (Mirror). ’Showing the means for removal of suffering’. Primary
objective is to find the means for removal of ‘suffering’. Existing means are ‘inadequate’ and
‘impermanent’. Only by understanding ‘Truth’ (what is real) (Tattva) one is relieved from
suffering. This is achieved by a vision of reality. Definition: “That by which one attains vision
of reality” (dåçyate anena iti darçana) Darçanas give the essence of the teachings of the

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Upaniñads and are as such called as “Philosophical treaties”. Divided as ‘Vaidika’ which has
Vedas as the base and ‘Avaidika’ which do not have Vedas as the base.
Vaidika Darçanas are six: Sāṅkhyā,Yoga,Nyāya,Vaiśeṣika,Mīmāmṣā, and Vedānta
Avaidika Darçanas are: Jainism and Buddhism

Yoga in Darçanas

The message of the Upaniñads were reflected upon by Sages who wanted to find the means
to end the ‘Suffering’ (duhkham) permanently. The outcome are the Darçanas, which means
‘that which shows’ the means to end ‘suffering’. Of the six Vaidika Darçanas, Yoga takes a
position as a Darçana and Pataïjali Muni is accredited with the authorship of the Yoga
Darçana. The teachings of Pataïjali Muni put in Sütra form are called ‘Yoga Sütras’.

Yoga sütras of Pataïjali

The meaning of Yoga –
Various definitions in texts –
Introduction to Yoga Sutra and its essential teaching –
Citta Våttis or Nature of mind and its activities –
Kliñöa or Akliñöa Citta Vrttis – Obstacles making the mind useful or otherwise –
Good and bad conditioning of mind (samskaras) –
Añöäìga Yoga for removal of bad conditioning –
Components of Añöäìga Yoga.

What is ‘Yoga Sütra’?

Yoga sütra is the most authoritative text on yoga.

It contains the knowledge on principles and practice of yoga.
Here the word ‘Yoga’ represents subject dealt with and
‘Sütra’ represents the literary form in which it is composed.

What is ‘Sütra’?
“Sütra” means ‘thread’. As a ‘thread’ joins the ‘beads’, sütra-s join together to give a continuity
in the teaching. Placement of sütra-s.
‘Sütra’ is a form of rendering in Sanskrit and its characteristics are:
Minimum syllables, unambiguous, condensed, comprehensive, continuous and without flaw.
There are other texts in ‘sütra’ form. All the texts of ancient Indian philosophical thoughts
(known as ‘darçana-s’) are in sütra form. Another text in the sütra form are ‘Närada Bhakti
Sütra’ a text on the teachings of ‘devotion’.

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 Yoga Darçana
Darçana – That which shows – Mirror
Ancient Indian Philosophical treaties were called Darçanas
There are six which have Vedas as their base. Yoga is one among the Darçanas
Who is the author of Yoga Sütra?
‘Sage Pataïjali’ (Pataïjali muni)
Pat+aïjali . symbolism
Muni is the one who has a disciplined mind.
Author of texts on ‘Ayurveda’ and ‘Sanskrit grammar’
Commentaries on Yoga Sütra
Way of learning ‘Yoga Sütra’ is ‘in class room’ situation and not just reading books. This is
not only to follow the tradition (Parampara), but also to co-ordinate with the practice to
achieve results.
Also, the teacher shares his/her experience based knowledge.
Traditional and foremost commentary (bhäçyam) starts with ‘vyäsa bhäçyam). As this is also
difficult to follow, sub-commentaries have been written by great teachers.
T Krishnamacharya has written a commentary in Sanskrit called “Yoga Valli”, of which the
first chapter in Sanskrit and Tamil has been published.
Overview
Four chapters called ‘päda’ (päda means one fourth)
Chapter 1 – samädhi päda – 51 sütras Samädhi=a state of mind of perfect understanding
Chapter 2 – sädhana päda - 55 sutras Sädhana=practice
Chapter 3 – vibhüti päda -55 sutras Vibhüti=results, special powers
Chapter 4—kaivalya päda- 34 sutras Kaivalya=independence, final goal
Total 195 sutras
Yogasütra (I.1)
atha yogänuçäsanam
Now (begins) the instructions of yoga
‘atha’ means: (1) auspiciousness = it is customary to start any text with auspicious words; (2)
beginning = indicates the teaching starts; (3) indicates yoga is ancient
Yoga indicates the subject matter.
‘çäsana’ means instructions, commandment.
Also ‘anu’ means ‘to follow’, that which is being continued.
Author admits that he is not the originator of Yoga.
Yogasütra (I.1)
atha yogänuçäsanam
Now (begins) the instructions of yoga
Yoga as a subject is not simply for study and reflection but a practice to be followed.
(anuçäsana çäçtra).It is a discipline to be followed.

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To follow the discipline of Yoga one needs to be in a suitable state of mind to begin. This is
the eligibility (adhikäram). A right teacher will decide on the eligibility or give the preliminary
steps to make the student eligible. The word ‘atha’ represents this.
The path as given in the Yoga sütra is called as “Räja Yoga” just to bring out a differentiation
between the other paths and to show this path leads the others. It is also called as “Añöäìga
Yoga” because it gives an “eight-limbed” path.

What is Yoga?
Word meaning

Two meanings derived from the root ‘yujir’ and ‘yuj’

One, ‘to bring two things together’, ‘to unite’ ‘to join’. Our being here together represents the
‘yujir-yoge’ concept of yoga, which is more of a ‘general’ nature. The other one is ‘samädhi’
(yuj) which means to ‘converge the movement of the mind’. Also means ‘a state of correct
understanding’. Our converging paths from our various homes to the street, building and this
room represents the ‘yuj-samädhi’, which is more ‘specific’.

Derived by ‘synonym’ as per Amarakoçam or Nämaliïgänuçäsanam. Sannahanam (being

ready), Upäyam(means), Saïgati (joining particularly words), Dhyänam (meditation), Yukti
(application). Of the five, the relevant one is ‘dhyänam’ which means ‘meditation’ – directing
the mind towards an object and sustaining it. Yoga=Samädhi; Yoga=Dhyänam. Samädhi is
the effect and Dhyänam is the cause.

Definitions
Katha Upanishad
‘Täm yogam iti manyante sthiräm indriya dharanam’ – that is known as Yoga which helps
in one controlling the mind and senses.
Bhagavad Gétä
‘Samatvam yoga ucyate’-’Evenness of mind is called Yoga (2.48)
‘Yogah karmasu kauçalam‘-’Yoga is skill in action’(2.50)
‘Duhkhasamyogaviyogam yogasaïjïitam’-Yoga is that state which is free from the contact of
pain. (VI.23)
Hathayogapradépika
Hathayoga is the joining of the two energies, i.e. ‘ha’ and ‘tha’
Yoga Yajïavalkyasamhita
Yoga is the union of the Paramätma and Jévätma
The above two definitions represent the word meaning ‘unite’

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 What is Yoga?
Definition in Yoga sütra
‘yogah citta våtti nirodhah’ (I.2)
Yogah = Yoga; citta = the mind; våtti = activities; nirodhah = restraint/control’
Yoga is the restraint of the activities of the mind.
Yoga is the ability to direct the mind exclusively towards an object and sustain that focus in
that direction without any distractions. The mind has one and only one activity in all its
totality and that other activities which would distract the mind are absent.
What is ‘citta’?
A special word for ‘mind’ in yoga
‘Citta’ is the word, used for ‘mind’ in yoga.
‘Cit’ means ‘Puruña’/consciousness
Mind is ‘insentient’/’inanimate’ as it is a part of ‘matter’ in evolution.
However, when the ‘cit’/consciousness comes in contact with the mind, the latter becomes
active. (Work together)
‘Citta’ includes the three faculties of the mind, i.e., Manas, Ahamkara and Buddhi.
What is ‘Manas’?
“Mind”
Mind is the instrument of cognition.
For example, I see you all. First my vision must be clear. The eye takes the image of the
students sitting before me and presents it to the mind.
Behind this organ of perception or sight is the mind which conclusively decides the object
presented by the senses vaguely.
At this level it is called ‘Manas’.
‘manas’ or mind is the aspect of ‘citta’ that engages in the functions of thought especially
related to organising sensory input and direct the senses.
What is ‘Ahamkara’?
“Ego”
The ‘manas’ takes the image and gives it to the ‘Ahamkara’
‘ahamkara’ or ‘ego’ or ‘self identity’, ‘the sense of I,
‘I am so-and-so’, I am the son or daughter of so-and-so, etc.
This aspect of ‘citta’ which causes the notion of ‘I-ness’ and My-ness’ is ‘ahamkara’
Behind the ‘ahamkara’ is a store house of information and experiences (imprints from present
and past lives)
What is ‘Buddhi’?
“Intellect’
‘ahamkara’ gives it to ‘buddhi’ or the ‘intellect’.
‘buddhi’ is the aspect of ‘citta’ which produces the functions of thought connected to
judgement, discrimination, knowledge, ascertainment and will.

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‘buddhi’ is the Chief in this scheme of perception. All the others, i.e., Senses, Mind and Ego
work for the ‘buddhi’.
What are ‘våttis’?
The States of Mind are the results of the activities of Mind (vritti-s) and as such are called
‘vritti-s’ themselves. The mental activities (citta våttis) are classified into five in Yoga Sutra.
Pramäëa=Comprehension (Correct)
Viparyaya=Misapprehension (Incorrect)
Vikalpa=Imagination
Nidrä=Deep Sleep
Småti=Memory
Pramäëaviparyayavikalpanidräsmåtayah (1.6)

What is Pramäëa?

Pramäëa= Right Comprehension

Right Comprehension is the way we gain right knowledge.
“Pramäëa” comes from the word “Pramä” which means ‘True & Correct Knowledge’
There are three ways of getting the ‘Correct Knowledge’.
‘Pratyakña’ = Comprehension based on direct observation of the object.
‘Anumäna’ = Inference
‘Agamä’ = Knowledge obtained through reliable resources is called.
Pratyakña anumäna ägamäù pramäëäni (I.7)
Comprehension (right) is based on direct observation of the object, inference and reference
to reliable authorities.

What is Pratyakña?

Pratyakña means ‘direct cognition/sense perception’

The mind can register an object directly through the senses.
Comprehension based on direct observation of the object is called as ‘Pratyakña’.
Example: You see a car getting into your portico.

What is Anumäna?

Anumäna means ‘Inference’

When the available information is inadequate or incomplete for sensual perception, other
faculties such as logic and memory may enable a more complete comprehension of the object
to be inferred.
Example : In the case of the car entering your portico, you could be in the drawing room and
by hearing the sound you infer the car has come.

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Classical examples: To ‘infer’ that it will rain by seeing the clouds and it has rained by seeing
the water in the streets. Seeing a mango tree blossom in my garden assume mango trees
would have blossomed in my friend’s garden elsewhere.

What is Ägamä?
Ägama means ‘traditional doctrine or precept’, ‘sacred work’.
Ägama also means ‘reference to reliable authorities/resources’
When no direct comprehension is possible, reference to reliable authorities, such as a written
text or a trusted individual can enable comprehension indirectly.
In such a way we understand places, people or concepts outside our direct experiences.
Example: My wife sees the car in the portico and informs me. Some information you may
have got about me.

What is Viparyaya?

Viparyaya means ‘misapprehension’, ‘error’

Misapprehension is that comprehension which is taken to be correct until more favourable
conditions reveal the actual nature of the object.
This is considered to be the most frequent activity of the mind.
It may occur through faulty observation or the misinterpretation of what is seen.
It is due to our inability to understand in depth what we see, often as a result of past
experiences and conditioning.
The error may be recognized later or never at all.
The aim of Yoga practice is to recognize and control the causes of misapprehension.
Example: Once cheated by an auto-driver, consider all auto-drivers as cheats.
viparyayo mithyä jïänam atadrüpapratiñöam (I.8)
Misapprension is that comprehension which is taken to be correct until more favourable
conditions reveal the actual nature of the object.
What is Vikalpa?

Vikalpa means ‘imagination’.

This happens in the absence of any direct perception. Reference to the meaning, connotations
or implications of descriptive words, guides imagination towards comprehension.
It may be further helped if the words are used poetically or oratorically.
It can also arise through other means such as dreams, feelings and emotions.
Past experiences stored as the memory often contribute to this mental activity.
Example: ‘Skyflower’, ‘hare’s horn’, etc
çabda jïänänupäté vastuçünyo vikalpaù (I.9)
Imagination is the comprehension of an object based only on words and expressions, even
though the object is absent.

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 What is Nidrä?
Nidra means ‘Deep Sleep’.
Sleep is a common, regular activity for the mind/body and there is a time for it.
But the heaviness can also occur through boredom or exhaustion resulting in sleep.
Sleep is a regular condition for all living beings.
abhäva pratyayälambanä tamovåttirnidrä (I.10)
Deep Sleep is when the mind is overcome with heaviness and no other activities are present.
How deep sleep could be a mental activity? Because on waking up the person remembers he
has slept well or restlessly.

What is Småti?
Småti means ‘Memory’.
All conscious experiences leave an impression on the Mind and are stored as memory.
It is not possible to tell if a memory is true, false, incomplete or imaginary.
anubhüta viñaya asampramoñaù småtiù (I.11)
Memory is the mental retention of a conscious experience.

Citta Våttis
Activities of Mind
All and each of these states (activities) of the mind are confirmation of the mind’s existence.
They are interrelated and complex so that each one, except perhaps sleep, should be
considered as a matrix or genus of activity, rather than distinct entity with exclusive or limited
characteristics.
Each can at different times and in different circumstances, be both beneficial or harmful.
Their effects may be direct or immediate or they may be indirect as a later consequence of
their manifestation.
What is ‘Nirodha’?
‘Nirodha’ has two meaning. (1) enclosing or covering (2) restraint or control.
This is when the mind and the interest (object) almost become one as if they have merged.
Before I started making the notes for this lecture, I had many ideas, approach, references and
memories.
But I continued to reflect on it more and more, it is almost as if my mind is completely
enveloped by it.
Nothing else bothers me and all my understandings with regard to this subject come before
me and I am full of it.
At that moment nothing other than the subject is before me.
This state of “complete absorption” is called as “Nirodha”, which means ’covering-up’.

12
This is a moment the mind functions with no division of activity.
The whole mind functions in one area and nothing else can interfere.
The mind has moved so strongly and intensely in one area that there is no ‘infiltration’ from
other disturbing thoughts.
The other thoughts have been ‘restrained’ from entering the mind and hence the meaning
‘restraint/control’ for the word ‘Nirodha’.
Therefore, the meaning ‘restraint’ is the effect of ‘complete absorption’.

What are Citta Bhümi-s?

Levels of the functioning of the Mind

Mind functions at five levels.

Mind functions in such a way that we hardly notice it. So much happens, so many ideas,
perceptions come and go that very often we lose track.
It is like a monkey that is drunk and some is poking it. It is extremely agitated and cannot
comprehend anything. In yoga this level of functioning is called “Kñipta”.
A slightly better condition than “Kñipta” is what is called as “Müòha”. Here the mind is like a
dull, sleepy, heavy buffalo. There is hardly any inclination to act, to respond or to observe.
Citta Bhümis
Five levels of Mind
Another way the mind functions is called “vikñipta”. We act but we have doubts; distractions
come about, there are obstacles. The set direction of action does not look right, and we don’t
know what to do about it.
The fourth way the mind functions is “ekägrata”. Here clarity has come about, and we have
direction and are able to proceed. What we want to do is much clearer and distractions hardly
matter.
When “ekägrata” develops it culminates in what is called the state of “niruddha”. This is when
the mind and the object of interest becomes one as if they have merged.
At this level, the mind is entirely under control, and functions without distractions, and
without getting upset.

Yoga
Mind
Yoga sütra is concerned mainly with the instrument of our experience called “Mind”.
The mind is our tool and the goal.
The struggling mind is the tool and the perfected mind is the goal.
Our mind is constantly changing, moving, running very fast, from thought to thought, from
object to object.
How to bring this mind to a state of “rest and attention”?

13
 Nirodha in terms of Citta Våttis
(Functions of the mind)
The ways of mind functions are:

Process of Perception
The process of perception involves three entities, i.e., Perceiver, Object of perception and the
process of perception which links the both.
In Yoga sütra, the Perceiver is called ‘drañöä’ to indicate that it remains only to Perceive.
The objects of perception are the outside phenomenal world.
The body, senses and mind are also the objects of perception.
Mind is the instrument of perception.
The Perceiver and the Mind are linked to enable perception.

Result of Yoga Practice

tadä drañöuù svarupe avasthänam(1.3)

tadä = Then (when yoga practice is accomplished, and the mind is in a state of yoga); drañöuù
= the seer; svarupe = in its true form; avasthänam = established.
Then (when yoga practice is accomplished) the “Seer” is established in its true form (which is
to perceive correctly)
Yoga Sutra uses the word “drñöå/drañöä”, for “ätman”, “Soul”, “Spirit”, means the “one who
sees/perceives”, “Seer”/”Perceiver”.

Result of Yoga Practice

The practice of yoga makes the mind focused and clear.
This makes the "Seer” understand the object with “clarity”.
The “Seer” is endowed with this ability and thus it is in its own state.
At that time, when the mind is steady, highest understanding is achieved.
Then, the ability to understand the object fully and correctly is apparent.
Result of non practice of Yoga
våitti särüpyam itaratra (1.4)

Våitti = activities (of the mind); särüpyam = equal form; itaratra = at other time.
At other times (when the mind is not in a state of Yoga) ,the “Seer” abides by the “mental
activities”.
The ability to understand the object is simply replaced by the mind’s conception of that object.
The ‘Seer’ takes the form of the mind (to be true).

Result of Nonpractice of Yoga

14
If yoga is not practiced, the mind is not focused and clear.
The mind which is confused makes the “Seer” also confused.
The “Seer” identifies itself with the “mind” (mental activities). It is (mis)guided and taken
away by the Mind.
It perceives the object as it is shown and as the mind is confused (conditioned) the perception
becomes imperfect.
Result of Yoga Practice & Non-Practice
Drñöå/Drañöä = Puruña, Ätma, Perceiver/Seer; Spirit, Soul, Consciousness;
Dṛśyam=Prakåti, Perceived; Perceptible, (within us) Helps in perception;
Svarüpa=Own form; Jïäna for Drañöä; Perfect understanding for Soul
Särüpya=Similarity of form, resemblance, likeness;
Two things which resemble but are not equal.
Result of Yoga Practice & Non-Practice
Full moon (object) reflection in a lake (mind). With waves the reflected image of full moon
(object) is distorted. (Form error)
Looking at the next door through a glass and concludes that the servant is not cleaning the
clothes properly. (Judgement error)
Viewing Cinema and associating ourselves with the characters there. (viewing the shooting,
view by the technicians) (Emotion)
Yoga practice makes one to have “Objective” view, otherwise, it is generally “Subjective”
view.
Three tattväs of Yoga darçana
Dåçyam = Prakåti, Nature, Phenomenal world = Capable of being perceived; That which is
perceived. Mode of Perception: Pratyakña = Direct perception.
Drañöä = Puruña, Seer, Perceiver, Soul, Source of Perception; Mode of Perception:
Anumäna=Inference. Fruit is there for someone to eat and enjoy.
Éçvara = Viñeça Puruña, Special person, God, ; Mode of Perception: Ägama = Reliable
resources, Teacher, Vedas.
Drañöä &Dåçyam
Perceiver & Perceived (Instruments of perception)
‘Dåçyam’ is the phenomenal (observable) world.
What we see ‘exists’ and is seen because it is ‘capable of being seen’.
There should be an ‘observer’(Inference), even though the observer is not ‘seen’.
That ‘observer’ is ‘Drañöä’. (since it is ‘seeing’).
What is Drañöä? What is not Dåçyam is Drañöä? What is Dåçyam?

Three causes of creation

This universe is True (not an illusion), i.e., Sat, it exists.
It is an effect (Karya).
The cause of the Universe is ‘Pradhäna’ or ‘Müla Prakåti’.
For anything to come into existence, three things are required.

15
They are material, intelligence and accessory equipments.
Example: For clay pot, we need clay (material cause – upädäna käraëa; potter (intelligence
cause – nimitta käraëa); wheel (sahakäri käraëa) accessory equipment.

Causes of creation
Sämkhya, Yoga and Vedänta

Sämkhya proposes that for creation/evolution of the universe, the mere presence of Puruña
is enough.
Yoga sütra, agreeing to the above tenet, however, considers Éçvara as an indirect intelligence
cause for the creation/evolution of the universe.
Vedänta rejects both the above tenets and posits that Brahman is the material, intelligence and
accessory causes for the creation/evolution.

Dåçyam
Perceived (Instruments of perception)
àkazi³yaiSwitzIl< भUteiNÔyaTmkm! भaegavpvgaRx¡ †Zym!
prakäçakriyästhitiçélaà bhütendriyätmakam bhogävapavargärdhaà dåçyam (II.18)
That which is knowable:
has the nature (inherent qualities) of illumination, activity and inertia (Sattva, Rajas and
Tamas).
consists of the senses and the elements.
exists for the purpose of (providing) either experience or liberation (to the ‘knower’).
Dåçyam
Perceived
They share three qualities clarity, activity and heaviness.
All that is perceived includes not only the external objects but also the mind and senses.
They have two types of effects – to expose the perceiver to their influences or to provide the
means to find the distinction between them and itself (perceiver).
Dåçyam
Perceived (Evolution)
ivze;aivze;il¼maÇail¼ain gu[pvaRi[
viçeñäviçeñaliìgamäträliìgäni guëaparväëi (II.19)
All that is perceived is related by the common sharing of the three qualities.
The different stages of the guëa qualities consist of the particularized, the un-particularized,
the distinctive and the indistinctive.
Viçeña=Particular, Specific, Produced but does not produce anything
Aviçeña=Unparticular, Non-Specific, Universal, Produced and produces something
Liìgamätra=Distinct, Mark, Produced and produces something

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Aliìgäni=Indistinct, without mark, Produces something but is not produced from anything.

Dåçyam
Evolution
Evolution takes places in two stages:
Stage 1(samañöi = collectiveness ): from the basic raw material (three guëas) up to the gross
elements.
Stage 2 (vyañöi =Individual): From gross elements to species
From Space to Air to Fire to Water to Earth to herbs to food to living species.
Dåçyam undergoes a constant cycle of evolution and involution.

Dåçyam
Evolution
‘Guṇas’ the constituents of ‘Dåçyam’ are in a state of equilibrium at the time of creation. This
state is called as ‘Pradhäna ‘/’Mülaprakåti/Aliïga. Evolution starts when they are disturbed.
‘Guëa’ means ‘ a single thread or strand of a cord or twine’. The Universe can be viewed as a
cloth woven out of the three threads.
‘Guëas’ works in conjunction, cooperative and antagonistic ways.
Impact of the ‘Guëas’ can be seen at the individual and universal levels. (Microcosm and
Macrocosm; Pindam and Andam)

Guëas
Macrocosm vs Microcosm
Drañöä
Perceiver/Seer
What is the function of the Perceiver, its nature and how it perceives?
The Perceiver’s function is to ‘Perceive’.
It can perceive correctly.
However, in the scheme of things, it perceives through the Mind.
Ôòa †izmaÇ> zuÏae=ip àTyyanupZy>
drañöä dåçimätraù çuddho'pi pratyayänupaçyaù (2.20)
That which perceives is not subject to any variations. But it always perceives through the
mind.
Drañöä
Perceiver/Seer
What is the function of the Perceived?
The purpose of the Dṛśyam (Perceived) is to serve the Perceiver.
tdwR @v †ZySyaTma tadartha eva dåçyasyätmä (2.21)
All that can be perceived has but one purpose – to be perceived.

17
What is the nature of the Mind?
n tTSvaभas< †ZyTvat! na tatsväbhäsaà dåçyatvät (4.19)
The Mind is a part of what is perceived and has no power of its own to perceive.
Drañöä
Perceiver/Seer
What is the nature of the Perceiver?
It is always aware of the happenings in the Mind. It is the Master in the scheme of things and
by its true nature is not subject to changes
sda }ataiíÄ v&ÄyStTàभae> pué;Syapir[aimTvat!
sadä jïätäçcitta våttayastatprabhoù puruñasyäpariëämitvät (4.18)
Mental activities are always known to the Perceiver, which is non-changing and the master
of the Mind.

Éçvara
Supreme Being/Lord/God
The nature of Éçvara is:
(1) Viñeça Puruña: He is never into the cycle of birth and death (Karma cycle) (YS 1.24)
¬ez kmR ivpak AazyE> Apram&ò> pué;ivze; $ñr>
kleça karma vipäka äçayaiù aparämåñöaù puruña viçeña éçvaraù (1.24)
God is the Supreme Being whose actions are never based on misapprehension.
God is (Special) Supreme Being who is beyond (the cycle of the birth and death, caused by)
the affliction, action, result of action and the residue thereof. (as distinguished from normal
human being)

Éçvara
Supreme Being/Lord/God
(2) Sarvajïa Béjam: He is the seed of all knowledge (YS 1.25)
tÇ inritzy< svR}bIjm!
tatra niratiçayaà sarvajïabéjam (1.25)
He knows everything there is to be known
“Sarvajïa” is stated to be the knowledge of things and happenings, which are beyond the
perception of the senses and as it relates to past, present and future, in small or big measure
in human being.
In God this “Sarvajïa” is limitless.

Éçvara
Supreme Being/Lord/God
(3) Pürveñäm api Guru: First Teacher (YS 1.26)

18
s @; pUveR;amip gué> kalenanvCDedat!
sa eña pürveñämapi guruù kälenänavacchedät (1.26)
He is the ultimate Teacher.
(4) Kälena anavaccedät: Beyond Time (YS 1.26)
God is eternal. He is the source of guidance for all teachers, past, present and future.
Who is Içvarä ?
Beyond Time
There are four types of consciousness.
‘Baddhä’ (bound to the world),
‘Mukta’ (liberated),
‘Nitya’ (permanently liberated)
‘Paramätma’ (God-never bound)
No one is equal or superior to Him

Who is Içvarä ?

¬ez kmR ivpak AazyE> Apram&ò> pué;ivze; $ñr>

kleça karma vipäka äçayaiù aparämåñöaù puruñaviçeña éçvaraù (I.24)
Kleça=affliction;
Karma=action;
Vipäka=fruits;
Äçayaiù=residue;
Aparämåñöaù=untouched;
Puruñaviçeña=special puruña; supreme being;
Éçvaraù=God.

What are his characteristics?

tÇ inritzy< svR}bIjm!
tatra niratiçayaà sarvajïabéjam (I.25)
Tatra=there;
Niratiçayaà=unsurpassed,unexcelled;
Sarvajïa=all knowing, omniscience;
Béjam=seed.
God is omniscient
“He knows everything there is to be known”

Characteristics of Içvara

19
 s @; pUveR;amip gué> kalenanvCDedat!
sa eña pürveñämapi guruù älenänavacchedät (I.26)
sa eña=This God; pürveñämapi=of all the predecessors; guru=teacher; kälena= by time;
anavacchedät=not broken, not limited.
God is the foremost among the teachers and beyond time.
“God is eternal. In fact, He is the ultimate teacher. He is the source of guidance for all
teachers, past, present and future.”(TKVD)

Yoga Sütra
Abhyäsam and Vairägyam
How to attain ‘citta våitté nirodha’?
Through Abhyäsam and Vairägyam
A_yasvEraGya_ya< tiÚraex>
Abhyäsavairägyäbhyäà tannirodhaù (I.12)
Abhyäsa= practice;
Vairägyäbhyäm = detachment, renunciation;
Tad= their (citta vrittis) ;
Nirodhaù=controlled.
The mental activities are controlled through Practice and Detachment.

How to control the ‘Mind”?

Bhagavad Gétä
Chapter VI – Dhyäna Yoga

अर्ि
जि उिाच
योऽयं योगव्िया प्रोक्तः साम्येि मिजसूदि। एतवयाहं ि पश्यार्म चञ्चल्िात ् स्विनतं स्विराम ्।।6.33।।
This yoga, which has been taught by you, Madhusüdhana, as characterised by evenness, I do
not see (the possibility of) its lasting endurance, owing to restlessness (of the mind)

चञ्चलं हह मिः कृष्ण प्रमाधि बलिद्दृढम ्। तवयाहं निग्रहं मन्येिायोररिसजदष्ज करम ्।।6.34।।
Verily, the mind, O Krishna, is restless, turbulent, strong and unyielding; I regard it quite as
hard to achieve its control as that of the wind.

20
 Bhagavad gétä
Chapter VI – Dhyäna Yoga
Sloka 35:
Krishna spoke:
असंशयं महाबाहो मिो दनज ििग्रहं चलं।
अभ्यासेि तज कौन्तेय िैराग्येणचगह्य
ृ ते।।6.35।।
Without doubt, O mighty armed, the mind is restless and difficult to control but through
practice and renunciation. O son of Kunti it may be governed.

Yoga sütra
Vyäsa bhäñya for 1.12
धचत्तिदी िामोभयतोिाहहिी िहनत ; कल्याणाय िहनत पापाय च। या तज कैिल्यप्राग्भारा पििेकपिषयनिम्िा
सा कल्याणिहा। संसारप्राग्भाराऽपििेकपिषयनिम्िा पापिहा। तत्र िैराग्येण पिषयस्रोतः खिलीक्रियते।
पििेकदशििाभ्यासेि पििेकस्रोत उद्िाट्यत इ्यजभयािीिस्श्चत्तिपृ त्तनिरोिः ॥ १२ ॥

Abhyäsa and Vairägya

Mind Moves like a river (Cittanadé) with two directions.
One towards ‘Liberation’ considered good for Yoga (Akliñöa våttis) (Nivåtti Märga) – Kalyäëa.
Another towards “Enjoyment’ considered bad for Yoga (Kliñöa våttis) (Pravåtti Märga) – Päpa.
‘Vairägya’ stops the movement towards worldly enjoyment.
‘Abhyäsa’ is to ‘reflect’ on the impermanency of the worldly pleasures and the changing
behaviour of guëas.

Abhyäsa and Vairägya

Thus, the mind moves inward and gets established in the ‘Self’. This is called ‘Nirodha’.
Both, Abhyäsa and Vairägya, are important and are like the wings of a bird.
They are like the ‘do-s’ and ‘don’t-s’,
Mind gets into ‘agitation’(Vikñepa) on account of ‘Rajas’. Vairägya helps put down this.
Mind gets into ‘inertia’ (Müòha) on account of ‘Tamas’. Abhyäsa helps put down this.
Simultaneous observation of both will lead to ‘Ekägratha’.

Abhyäsa and Vairägya

Role of Guëas

Abhyäsa and Vairägya

Yoga Valli 1.12
बाह्यपिषयिैराग्यपिर्शष्टप्रकृनतपरु
ज षपििेकदशििबलात ् पि
ू ोक्तपञ्चपििधचत्तित्त
ृ ीिां निरोिः ।
प्रकृनतः परु
ज षात ् र्भन्िः । परु
ज षः प्रकृतेर्भिन्ि इनत मािर्सकोऽभ्यासः कतिव्यः |

21
Control of mental modifications is achieved by the strength of the discriminatory knowledge
of the difference between the Soul and Nature, aided by the dispassion towards external
objects.
Practice is to mentally reflect on the difference between Soul and Nature.

What is Abhyäsa?

tÇ iSwtaE yÆae=_yas>
tatra sthitau yatno'bhyäsaù (I.13)
Tatra = There, of these;
Sthitau = steadiness (of the mind);@@
Yatnah = effort;
Abhyäsaù=practice.
From these, practice is the effort to be fixed in concentrating the mind.
“Practice is basically the correct effort required to move towards, reach and maintain the state
of Yoga.” (TKVD)
@@ Unfluctuating/Undisturbed calmness born out of Sattva and suppression of Rajas and
Tamas.

What is Abhyäsa?
Vyäsa bhäñya
धचत्तवयािपृ त्तकवय प्रशान्तिाहहता स्विनतः।
तदििः प्रय्िो िीयिम्ज साहः।
त्संपपपादनयषया त्साििािजष्ठािमभ्यासः ॥ १३ ॥
Absence of fluctuations or undisturbed calmness of the mind is called ‘sthiti’ or tranquility.
The effort, the energy and the enthusiasm, the repeated attempts for attaining that state is
called Practice.

What is Abhyäsa?
Yoga Valli
पूिोक्तिैराग्याभ्यासयोरुभयोमिध्येऽभ्यासः प्रकृनतपरु
ज षपििेकभेदज्ञािमििं तज्र्निता या
प्रशान्तस्विनतवतवयां य्िः प्रय्ि इ्यििः ।
Stated earlier was Ahyäsa and Vairägya. Of these, Abhyäsa is defined as the special effort to
maintain the flow of steady calmness of the mind, born out of the discriminatory knowledge
of the difference between Soul and Nature.

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 What is Abhyäsa?

The practices chosen must be learned correctly from and guided by a competent teacher who
understands the personal and social traits of the student. (One on one)
If the appropriate practice for a particular student, is not provided and followed, there can be
little hope of achieving success. (Modification/Adaptation)

What the qualities of Abhyäsa?

s tu dI"RkalnErNtyRsTkaradraseivtae दृढभूर्म>
sa tu dérghakäla nairantarya satkärä daräsevito dåòhabhümiù (I.14)
Sah = That
Tu = then
Dérghakäla = long time
Nairantarya = uninterrupted, continuous
Satkära = care, attention, reverence, faith, like service
Adara = eagerness
Asevito = practiced assiduously, attended to
Dåòha = firm
Bhümiù = ground.
Practice becomes firmly established when it has been cultivated uninterruptedly and with
devotion over a prolonged period of time.
What are the qualities of Abhyäsa?
It should be
continued for a long time. (dhérgha käla)
without interruptions. (nairantarya)
with faith, reverence, devotion. (satkära)
with eager (ädara)
with a sense of service (äsevito)

What are the qualities of Abhyäsa?

Vyäsa bhäñya
दीर्िकालासेपितो निरन्तरासेपितः स्कारासेपितः।
तपसा ब्रह्मचयेण पिद्यया श्रद्िया च संपाहदतः स्कारिान्दृढभूर्मभििनत।
व्यज्िािसंवकारे ण द्राधग्येिािर्भभूतपिषय इ्यििः ॥ १४ ॥
Continued for a long time and constantly practiced in a devoted way, i.e., with austerity,
continence, learning and reverence, it is said to have been done with earnest attention and it
gets firmly established.
In other words, in that state, the calmness which is aimed at in practice is not easily overcome
by any latent impressions of the fluctuating state.

23
 What are the qualities of Abhyäsa?
पूिस
ि ूत्रोक्तो य्िवतज दीर्िकालसेपितश्चेत ् दीर्ं यािदायजषं िैरन्तयिसेपितश्चेत ् स्कारपूिक
ि ं सेपितश्चेत ्
पज्
ू यबद्
ज धिसेपितश्चेत ् आदरपि
ू क
ि ं सेपितश्चेत ् प्रेमसहहतं सेपितश्चेत ् दृढभर्ू मभििनत । तेि
िातजदार्ढियर्मस्न्द्रयशस्क्त शरीरिद्
ृ धिश्चामोर्ानि भिस्न्त ।
The effort stated in the earlier sütra gets firmly established when it is followed for a long time,
till life time, without break, in a revered way, with a sense of service, with devotion and
interest.
Because of that, the three humors, the senses, the body and intellect get strengthened.
What are the qualities of Abhyäsa?

It is only when the correct practice is followed for a long time, without interruptions, and with
a positive attitude and eagerness, that it can succeed.
There will always be a tendency to start practice with enthusiasm and energy, and a desire
for immediate results.
But, the continuing pressures of everyday life and the enormous resistance of the mind
encourages us to succumb to human weaknesses.
All this is understandable. We all have these tendencies.
The sutra emphasizes the need to approach practice soberly with a positive, self-disciplined
attitude and with a long-term view towards eventual success.

What is Vairägya?
Vi+räga
Vi=vigataha=gone, disappeared
Räga=attachment
It is not ‘dveça’/hatred.
Viräga bhävam is ‘Vairägya’
Absence of desire.
Räga is based on ‘mano balam’
Vairagyam is based on ‘ätma balam’
What is Aparavairägyam?
†òanuïivk iv;yivt&:[Sy vzIkars<}a vEraGym!
Dåñöänuçravika viñayavitåñëasya vaçékärasaïjïä vairägyam (I.15)
Dåñöa=seen, visible, physical, this world;
Anuçravika=heard, revealed in scriptures;
Viñaya=objects;
Vitåñëasya=of one whose thirst is ceased;
Vaçékära=control;
Saïjïä=conscious, fully know;

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Vairägyam=detachment/dispassion.
Dispassion is the controlled consciousness of one who is without craving for sense objects,
whether there are actually perceived or described (in scriptures).

What is Aparavairägyam?
Vyäsa bhäñya
When the mind becomes indifferent to things seen, e.g. women, food, drinks, power, etc. and
does not hanker after objects or states promised in scriptures such as going to heaven or
having ‘discarnate state’ or of dissolution into primordial matter or
even when in the presence of such things the mind finds out their defects and by virtue of the
acquisition of discriminative knowledge maintains complete freedom from their influence
and is indifferent to good or evil,
it is said to have reached a controlled state of Buddhi called Vaçikära-samjïä and this is
Vairägya (Apara).

What is Aparavairägyam?
Yoga Valli
Objects are to be understood by the senses. They are with the five subtle elements. They are
directly perceived.
There is another set of perception through hearing which is beyond this. They relate to heaven.
Both are objects of experience.
For the one (Soul) who has given up desires, he develops dispassion for objects of seen and
heard. He reaches the highest state of mind merged with the Soul.
This dispassion is to reflect, in the form of words, that “I will not indulge in sense pleasures
as they are cause of loss of strength.

What is Aparavairägyam?
TKVD
As we develop our practice along the correct lines, we find that our ability to discipline
ourselves and reject intrusive influences grows. Eventually we may reach a state of
detachment when
At the highest level there is an absence of any cravings, either for the fulfilment of the senses or for
extraordinary experiences.
Practice gives benefits such as physical strength, dexterity, heightened awareness and
sensitivity. There may also be the temptation to use our new skills to prove our higher state.
But these are incidental benefits and diversionary temptations, and if we place too much
importance on them, we are in danger of losing sight of the path to the state of Yoga.

The four states of Vairägya

‘Yatamäna-saïjïä = The first stage where efforts are undertaken.

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Vyatireka-saïjïä = Dispassion towards certain objects achieved, but not all.
Ekendirya-saïjïä = Attachment just lingers in the mind without any force.
Vaçikära-saïjïä = Mind is without any traces of attachment. No efforts are required.
What is ‘Paravairägyam’?
tTpr< pué;Oyate> gu[vEt&:{ym!
tatparaà puruñakhyäteù guëavaitåñëyam
Tat = that (renunciation)
Paraà = higher
Puruña = the Soul
Khyäteù = knowledge
Guëa = Sattva, Rajas and Tamas
Vaitåñëyam = indifference.
Higher than that renunciation is indifference to guëas (themselves). This stems from
perception of the Soul.

What is ‘Paravairägyam’?
Yoga Valli
‘Vairägya, Jïäna and Bhakti are classified as Para (Higher) and Apara (Lower).
The lower one was stated earlier.
‘Puruña khyäti’ is the knowledge of the direct perception of the Soul.
This removes attachment due to guëas which are in Nature and undergoes constant change
and thus causes changes inside.
What is ‘Paravairägyam?
TKVD
Further,
When an individual has achieved complete understanding of his true self, he will no longer be disturbed
by the distracting influences within and around him.
Detachment develops with self-understanding. The inevitable desires for diversion cannot be
suppressed, for if they are, they will surely surface again later.

Citta Våttis
Two types
Yoga sutra (I.5) våttayah païcatayyah kliñöäkliñöāh
‘Våtti’ refers to any thought, idea, imagination, mental activity.
They are many but grouped into five.
The (citta våttis) mental activities are broadly divided into two: as
(1)those which can be unhelpful (harmful/trouble/torment) and
(2) those which can be helpful (beneficial)
‘Kliñöa’ root word ‘Kliç’ to torment/trouble.

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 Citta Våttis
Five – Two types

Citta Våttis
Two types
Mind is known by its activities (Våttis). Mind by nature is not static but always active and
changing.
Våttis can be compared to the waves of the sea. If Mind (citta) is the sea, the activities (Våttis)
are the waves, never ending and ever changing.
Yoga is to bring in (attain) a cessation to the våttis. (YS 1.2)
These two types of Våttis, i.e., Kliñöa and Akliñöa, flow in a mixed way, often, one suppressing
the other.
The powerful one over a period of time can put down the other.

Citta Våttis
Two types
Kliñöa våttis are those which are produced by Rajas and Tamas.
Under the influence of these våttis, the mind is attracted to or repelled by sense objects. The
mind provokes actions to attain the attractive objects and avoid that which repels it.
This causes action ‘Karma’ and leads to a vicious cycle (Samsära). More on this process will
be seen shortly.
Akliñöa våttis are born out of Sattva. They have discrimination as the base. They lead to
liberation.
Akliñöa våttis are mental activities which are produced by practice of Yoga, reading spiritual
scriptures, etc.
Role of the Mind
Friend or Foe
Mind is the instrument of perception and experience.
Mind can be helpful and hence a friend or lead to difficulty and hence worst enemy.
%ÏredaTmnaTman< naTmanmvsadyet! | AaTmEv ýaTmnae bNxuraTmEv iràaTmn>
uddharedätmanätmänaà nätmänamavasädayet
ätmaiva hyätmano bandhurätmaiva riuprätmanaù (B.G 6.5)
One should raise the self by his own mind and now allow the self to sink; for the mind alone
is the friend of the self, and the mind alone is the foe of the self.
Role of the Mind
Friend or Foe
bNxuraTmaTmnStSy yenaTmEvaTmna ijt>,

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AnaTmnStu zÇuTve vteRtaTmEv zÇuvt!. (BG 6.6)
bandhurätmätmanastasya yenätmaivätmanä jitaù |
anätmanastu çatrutve vartetätmaiva çatruvat ||
The mind is the friend of him by whom the mind has been conquered. But for him whose
mind is not conquered, the mind like an enemy remains hostile.
Role of the Mind
Friend or Foe
mn @v mnu:ya[a< kar[< bNxmae]yae>, bNxay iv;yasi¼ mu®yE inivR;y< mn>.
mana eva manuñyäëäà käraëaà bandhamokñayoù | bandhaaya viñayäsaìgi muktyai
nirviñayaà manaù || (VP 6.7.28)
The mind of man is the cause both of his bondage and his release. Its addiction to sense objects
is the cause of his bondage; its separation from sense objects is the means of one’s release.

Våttis & Kleça

Two types of våttis:
kliñöa våttis Unhelpful/not beneficial mental activities, which are the cause of pain.
akliñöa våttis - Helpful/beneficial mental activities, which do not cause pain.
These two types of våttis work like two streams often inter-mixed. The stronger one taking
over the weaker.
kliñöa våttis are those ‘våttis’ which have ‘kleças’ as base, whereas Akliñöa våttis are those
which do not have kleças as the base.
‘kleça’= pain, affliction, distress (word meaning) ‘kliç’ –to torment, to cause pain.

Kleça-s
avidyä asmitä räga dveña abhiniveçäù kleçäù(II.3)
The obstacles are misapprehension, false identity, excessive attachments, unreasonable
dislikes and insecurity.(II.3)
Kleça-s are called as ‘obstacles’ ‘impediments’ in the path of Yoga.
When Kleças form the base of the mental activities (våttis) the mind is ‘corrupted’ and thus
becomes ‘unhelpful’.
The mind leans excessively towards worldly objects.
Avidya
Avidya, literally means, “knowledge other than right knowledge”.
Avidya is a false state of understanding. We think we are right, and we act accordingly but
eventually we find ourselves on the wrong track.
Also, the opposite could also happen, we think we are wrong, and we don’t act when we
should.
Avidya is too subtle to be understood directly. We will know Avidya only after we get a
circumstance to realise it when we have a correct understanding.

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Example: Reading medical reports and without the right medical knowledge coming to
conclusions. (Positive and Negative)
Avidya
Avidya – misapprehension/wrong understanding; not just ignorance.
vid – to know; ‘Vidya’ correct understanding
anitya açuci duhkha anätmasu nitya çuci sukha ätma khyatiravidya (II.5)
Avidya is to (mis)understand:
‘Impermanent' to be ‘Permanent’= Human body is impermanent, has a time period.
Act/invest with an idea that this body is permanent. Even things, relationships, etc. have the
same nature.
'Impure' to be 'Pure’ = Human body is made up of decaying matter (Impure). Time and
resources spent on it for show purposes.
'Pain' to be 'Joy’ = The happiness experienced is transient is forgotten.
'Non-soul' to be ‘Soul’ = Unable to distinguish between the body and soul.

Avidya
What at one time may appear to be beneficial may turn out to be a problem at a later stage.
What we seek as a source of pleasure may turn out to have the opposite effect.
Fool’s gold (any yellow metal) is assumed to be gold.
Things that must change, like the beauty of youth, may be considered everlasting.
What might be considered as the most important learning, may, in time, prove useless.
Avidya
Misapprehension leads to errors in comprehension of the character, origin and effects of the
objects perceived. (Worldly understanding) (Example: Rope and snake)
Essentially this means to understand the body with mind, senses is the Permanent – Drañöä –
soul (Spiritual understanding)

Asmita
Asmita – false identity/Ego
Asmi = Am; Asmita = aham asmi bhävah; The feeling of ‘I-ness’ and ‘Am-ness’
Also ‘Ahamkära’ and ‘Mamakära’. This is mine, this is not mine. I am doing this.
Dågdarçanaçaktyoh ekätmata iva asmita (II.6)
Ego is (to consider) the nature of the Seer and the nature of the ‘instrumental power of seeing’
to be the same thing.
False identity results when we regard mental activity as the very source of perception.
Consciousness (Soul-Permanent ‘I’) and Mind (Impermanent – changing –i) are mixed up
Example: Expecting the same treatment after retirement
Räga
Räga – Excessive Attachment
Sukhanuçayé rägah (II.7)
Attachment stems from (experience) of happiness

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Sukha is based on outside (objects). Änanda is from inside (Soul) independent of the outside
objects.
sveR;am! Anukªltya vednIy< suom!
sarveñäm anukülatayä vedanéyaà sukham
What is considered (understood) in the direction of desire/safe. (anukUla=following the
shore; according to current; favourable)

Räga
Excessive attachment is based on the assumption that it will contribute to everlasting
happiness.
Examples: Chocolate, Coffee, etc. for senses. The absence of something which makes one very
sad.

Dveña
Dveña – Unreasonable dislike, aversion, hatred
Dukhänuçayi dveñah (II.8)
sveR;am! àitkªltya vednIy< Ê>om!
sarveñäm pratikülatayä vedanéyaà duùkham
What is understood to be not favourable. The feeling that which takes me away from the place
of safety. The prospect of losing something good.
Aversion stems from (experience) of pain.
Unreasonable dislikes are usually the result of painful experiences in the past, connected with
particular objects and situations.
Example: Tenaliraman Story
Abhiniveça
Abhinivesa – Insecurity, clinging to life
Svarasavähi viduño'pi samäruòhah abhiniveçah (II.9)
(The tendency of) clinging to life affects even the wise; it is an inherent tendency.
Insecurity is the inborn feeling of anxiety about what is to come. It affects both the ignorant
and the wise.(II.9)
Example: Story from Ramakrishna Paramahamsa- Pundit

How Avidya is present?

avidyä kñetram uttareñäm prasupta tanu vicchinna udäräëäm (II.4)
avidyä = Misapprehension; kñetram= source, field; uttareñäm=of the following ones;
prasupta=dormant; tanu=attenuated, thin; vicchinna= alternating; udäräëäm= fully
operative.
Avidya is the source of those that are mentioned after it, whether they be in the dormant,
attenuated, alternating or expanding condition.

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“Misapprehension is the source of all the other obstacles. They need not appear
simultaneously and their impacts vary. Sometimes they are obscure and barely visible. At
other times they are exposed and dominant.
It is only in the case of advanced Yogis, the Klesas are in the dormant state.
Kliñta våttis
Käma: Excessive sensual desire/Lust
Krodha: Uncontrolled anger/Temper
Lobha: Greed/Covetousness/Materialism
Moha: Attachment/delusion
Mada: Vanity/Arrogance/False Pride
Mätsarya: Envy/Jealousy
Kleças
Subtle state
te àitàsvheya> sUúma>
te pratiprasavaheyäù sükñmäù (YS 2.10)
Te = These (five kleças)
Pratiprasava = return to original state
Heyäù = are eliminated
Sükñmäù = subtle
Kleças lose their complete potency and get eliminated when the Mind is completely cleansed.
However, when the Kleças are not obvious, it is important to be vigilant.
The need to continue the practice till lifetime. (Abhyäsa – dérghakäla)

Kleças
Gross state
Xyan heya> tÖ¯Äy>
Dhyäna heyäù tadvåttayaù (YS 2.11)
Dhyäna = (through) Meditation
Heyäù = to be avoided, eliminated
Tad = their (Kleças)
Våttayaù = activities
When the Kleças are very active and seen through mental activities (våttis), the steps to be
taken will be intense Meditation, in stages.

Kliñta våttis
Why avoid?
Why ‘Kliñta våttis’ are considered as not helpful, not beneficial and is a cause of unhappiness?
Living beings always take actions for retaining happiness and avoiding unhappiness.

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Every movement, consciously or unconsciously, is done with this end in view.
Often, this is not fulfilled. In fact, the opposite happens.
Yoga sütra talks of a chain of thoughts, actions, result, etc.

Sequence in action

Mind does not remain idle. It is always active.

On seeing an object the above sequence happens.
What we attain is related to the knowledge (correct/incorrect).
Any action is based on the mental thoughts

Våttis and Samskäras

Every thought leaves an impression.
We act on the basis of memory. Example: Normal day to day to activities, brushing teeth,
taking bath, driving car, etc.
Tendency of the mind is to make conditioning for easy execution.
The latent impressions are called ‘Samskäras’
They and memory are very closely linked. (as if they are one)
Action (Karma) is through three instruments, mind, speech and body
They always results in an experience of happiness or sorrow.
Samskäras and Karmäçaya
Whether good or bad all Karmas are stored or imprinted as samskäras in the ‘citta’ and , in
general, may manifest its fruits in either this life or the next.
Imprints of good and bad Karma produce an accumulation of Samskäras called the
‘Karmäçaya’.
‘Karmäçaya= " stock " or " the balance of the fruits of previous works , which lie stored up in
the mind in the form of mental deposits of merit or demerit , until they ripen in the individual
soul's own experience into rank (class) , years , and enjoyment “.
How kleçäs influence our lives?
Every human life is like a flowing current in which two processes are at work simultaneously,
the working out of Karmas made in the past and generation of new Karmas which bear fruit
in the future.
Karmas are divided as good or bad. Imprint of good and bad karmas produce accumulation
of Samskära(s) called the “Karmäçaya”.
Karmäçaya refers to the vehicle in our inner constitution which serves as the receptacle of all
the Samskäras or impressions made by our thoughts, desires, feelings and actions.
Karmäçaya is identified with Käraëa Çaréra.

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Our actions and their consequences are influenced by these obstacles (kleças). The
consequence may or may not be evident at the time of the action(II.12)
Why should we be so concerned about the Kleçäs ?
kleçamülaù karmäçayo dåñöädåñöajanma vedanéyaù(II.12)
Kleçamülaù = rooted in kleça; karmäçayo=reservoir of karmas; dåñöa=seen; adåñöa=unseen;
janma=lives, births; vedanéyaù = to be known, to be experienced, becomes evident.
The reservoir of Karmas which are rooted in the Klesas brings all kinds of experiences in the
present and future lives.
Karmäçaya=vessel in which the karma is cooked.

How kleçäs influence our lives?

sati müle tadvipäko jätyäyurbhogäù(II.13)
sati mule= there being the root; tad=it (Karmasaya);vipäko=fruition; ripening; jäti=class;
äyur= life; bhogäù=experiences
As long as the root is there, it must ripen and result in lives of different class, length and
experiences.
Jati=Class=Birth which affects the life through environment and opportunities.
As long as the obstacles prevail, they will affect action in every respect in its execution,
duration, and consequences.(II.13)
How kleçäs influence our lives?
te hlädaparitäpaphaläù puṇyäpuṇyahetutvät(II.14)
te=they; hläda=joy; paritäpa=sorrow; phaläù=fruit; puṇya=virtue; apuṇya=vice;
hetutvät=being caused by, on account of.
They have joy or sorrow as their fruit, because of the cause being virtue or vice.
These (the type of birth, span of life, and life experience) bear the fruits of pleasure and pain,
as a result of the performance of virtue or vice actions.

Kleça, Karma, Vipäka, Äçaya

Why we should deal with ‘Kleças’?

‘Kleças’ (Afflictions/Impediments/Obsctacles) which are five in number are present in us in
very subtle form and operates in three different ways, just opens up, in break and fully blown
out.
When our ‘Citta våttis’ (mental activities) are influenced by the ‘Kleças’, they lead to a cycle
of action.
The action strengthens the ‘Kleças’ and a continuous stream leads us to a life of cycle of birth
and death.
Though actions and life brings in happiness and sorrow cyclically what is left ‘suffering’.
We strive to get out of ‘suffering’ particularly, permanently.
How to deal with ‘Kleça-s”?
Abhyäsa and Vairägyam are given in the first chapter to control ‘citta våttis’.

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It is for those who have a fairly engrossed mind (samähita citta).
The means for those with a distracted mind (vyutthita citta) is given in the Second Chapter.
The cause of the distractions of the mind is “kleça-s”.
‘Kriya Yoga is given as the means to deal with ‘Kleças’.

What is Kriyä Yoga?

Tapas svadhyaya éçvarapraëidhänäni kriyayogah(II.1)

The word ‘Kriya’ comes from the root ‘kå’ which means ‘to do’.
Kriya yoga means: “Yoga in action.” = ‘Skill in action’ ‘yogaù karmasu kauçalam’ (B.G. II.50)
= Way of doing an action.
“Action part of Yoga”.
Kriyä Yoga consists of
(1) Tapah (austerity/discipline/purificatory action) = Elimination
(2) Svadhyaya (study) = Self Study and
(3) Içvarapraëidhäna (Surrender to God) = Feeling of detachment.

Kriya Yoga

The practice of Yoga must reduce both physical and mental impurities.
It must develop our capacity for self examination and
help us to understand that in the final analysis, we are not the master of everything we do.
(TKVD)

Three Karaëas
Karaëa = ‘kriyate anena iti karaëa’ = That which is responsible for action.
Three Karaëas = Käya, Väcä , Manasa = Body, Speech and Mind.
Impurities in any of them will affect the other and overall.
Prayers are generally for removal of impurities of the three Karaëas.
Example: Oà çäntiù çäntiù çäntiù
Kriya Yoga and Trikaraëas
Tapah = Käyaçoñaëaà = Drying up the body. Käyakleça = Bodily suffering,
Svädhyäya = Svasçäkhä adhyayanaà = Chanting of Vedic mantras
Éçvarapraëidhäna = Sarvakriyäëäà paramaguruvärpaëam = Offer all the actions (and results
too) at the feet of the Supreme Teacher (Éçvara = God)
Kriya Yoga and Bhagavad Gétä
Tapas = Karma Yoga
Svädhyäya = Jïäna Yoga
Éçvarapraëidhäna = Bhakti Yoga (Prapatti)

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 What is Tapas?

The word ‘Tapas’ comes from the root ‘tap’ which means ‘to burn’.
Any action taken to burn the impurities is ‘Tapas’.
The impurities are ‘Kleças’.
The impurities are exhibited through restlessness or dullness of the mind, which are due to
rajas and tamas.
‘Tapas’ is to re-examine our habits.

What is Tapas?

There are various methods of ‘Tapas’.

‘Fasting’ – Mahänäräyaëa Upaniñad (78.2) - tapa iti tapo nänaçanätparam – There is no Tapas
higher than religious fast.
‘Präëäyama’—Vyäsa Bhäñya -tapo na paraà präëäyämät….(Y.S.2.52) There is no Tapas
higher than Präëäyama

Tapas in Bhagavad Gétä

दे िहिर्गरु
ज प्राज्ञपूर्िं शौचमार्ििम ्।ब्रह्मचयिमहहंसा च शारीरं तप उच्यते।।17.14।।
dēvadvijaguruprājñapūjanaṅ śaucamārjavam.
brahmacaryamahiṅsā ca śārīraṅ tapa ucyatē৷৷17.14৷৷
Worship of the gods, the twice-born, the preceptors, the enlightened ones, purity, uprightness,
continence and non-injury, these are called austerity of the body.
अिजिेगकरं िाक्यं स्यं पप्रयहहतं च यत ्।विाध्यायाभ्यसिं चैि िाङ्मयं तप उच्यते।।17.15।।
anudvēgakaraṅ vākyaṅ satyaṅ priyahitaṅ ca yat.
svādhyāyābhyasanaṅ caiva vāṅmayaṅ tapa ucyatē৷৷17.15৷৷
Speech that causes no shock (hurt and fear etc.) and which is true, pleasant and beneficial,
and also the practice of recitation of the scriptures are called the austerity of speech.

Tapas in Bhagavad Gétä

मिःप्रसादः सौम्य्िं मौिमा्मपिनिग्रहः।भािसंशजपिरर्येतत्तपो मािसमजच्यते।।17.16।।
manaḥprasādaḥ saumyatvaṅ maunamātmavinigrahaḥ.
bhāvasaṅśuddhirityētattapō mānasamucyatē৷৷17.16

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Serenity of mind, benevolence, silence, self-control, purity of mind - these are called austerity
of the mind.

What is Svädhyäya?

“Svädhyäya” means “Self Study” (sva=self; adhyayanam=reading/muttering).

This could mean “studying by the self” and also “studying of the self”.
Generally this includes Vedic Chanting, study of scriptures such as Yoga Sütra, Bhagavad
Gita, etc.
The study of these scriptures makes one “move towards the Self (ätma)

What is Içvarapraëidhäna?
“Içvara+pra+ëi+dhäna”
Içvara = the one who governs = God.
pra=specially/fullness; ëi =under; dhäna=placing/laying down.
means to “surrender to God”.
This can be done by surrendering all actions and their fruits to the God.
Here, teacher can be considered as God.(Vyasa commentary)

Kriya Yoga

What is the result of the practice of ‘Kriya Yoga’?

smaixभavnawR> ¬eztnUkr[awRí
Samädhibhävanärtha kleçatanükaraëärthaçca (2.2)
samädhi=samädhi; bhävana=bringing out; arthaù=purpose; kleça=kleça;tanü=weak;
karaëa=making; arthaçca=purpose.

What is the result of the practice of ‘Kriya Yoga’?

To promote the movement towards the

state of ‘Samädhi” (samädhi bhävana)

To reduce the effect of “Kleça-s” step by

step (kleça tanukaraëä)

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