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Why study the Sutras? by Judith Lasater |
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[Yogapushpanjali, pp 110-130] The jewel of Yoga has many facets. Because of this, Yoga can be approached from a number of different avenues. One of these is the Yoga Sutras of Patanjali, written in approximately the second century BC by the scholar, physician, yogi and author, Patanjali. An advantage Indian students have over Westerners is that they often
understand and accept the philosophical foundation of Yoga before
they begin its practice. Most Westerners know little or nothing of
these concepts, however, and therefore it is especially helpful for
them to study the Sutras. The understanding Westerners can gain from
this study will enhance their practice of pranayama, asana, and meditation
and conversely, the continual serious practice of pranayama, asana,
and meditation will increase their ability to understand the Sutras.
For this reason, I recommend a regular study of the Sutras; without
this philosophical background, an essential part of the study of
Yoga is lost. "Yoga is not a training in the tenets of any religious faith, but an exercising of the spiritual faculty of man, an expansion of this capacity to deal with spiritual reality in whatever form. Hence the Yoga Sutras neither set forth a religious dogma nor inculcate any form of morality as such." Instead, Yoga states the practical information on how one can go about perceiving one's true nature. Yoga teaches that there is not one mind, citta, but that we have as many "cittas" as we have selves, and that it is the constant movement of our mental waves that keeps us from knowing our own depth. A metaphor for this is a turbulent pool; it is difficult to see the bottom with all the movement. As soon as the movement has ceased, one is able to see the "bottom," to perceive the Self. In order to still the mind, Patanjali has created a system termed Astanga Yoga, or the Eight-Limbed Yoga System. Perhaps this is the main reason the Sutras are such a seminal contribution to the science of self-insight; these limbs explore all aspects of Yoga, leaving nothing out of their well-rounded approach. The author begins with the ethical precepts of the yamas (literally "rain, curb, or bridle", here meaning "self-control, forbearance, or any great rule or duty") and the niyamas ("a minor observance") and continues with asana (literally "staying or abiding," here meaning conscious movements, termed postures in the West), pranayama (pra = to bring forth; na = the eternal mystical vibration; ya = being that; ma = the measure; which in practice is the measuring and conscious controlling and directing of breath and thus of energy within the organism for the aid in spiritual evolution and growth), and pratyahara (literally "drawing back or retreat" as in this case, the withdrawal of the senses from attachments to external objects). These external objects of Yoga are then followed by the presentation of the three internal aspects: dharana (literally "immovable concentration of the mind"), dhyana (profound and abstract religious meditation) and samadhi (literally "putting-joining, or combining with here meaning the identity of the contemplator with the object of contemplation). The various aspects of physical, ethical, emotional, psychological growth and health are thus covered, as well as the pathway to realization to these goals. Finally, probably the most important reason to study the Yoga Sutras for the Westerner, (or anyone for that matter) lies in the book's practical applications of the philosophical truths it reflects to the daily, and even momentary, flow of consciousness each person experiences. The main interest of Patanjali is not metaphysical theorizing, but the practical motive of how salvation can be attained by disciplined activity. This disciplined activity is designed to allow a metamorphosis of the manifestation of consciousness, called Purusa in Sanskrit, within the individual. So the practice of Yoga is built upon a belief in the existence of a consciousness within us which can be perceived and which is part of our true nature. Otherwise, it could not be perceived at all. Yoga attempts to teach ways in which one can go about preparing oneself for the experience of consciousness or Purusa, but it does not suggest that the practice of any of the techniques of Yoga per se will bring enlightenment. What it does state is that Yoga is one way of preparing the medium in which Purusa can manifest itself even more fully. Yoga philosophy states that without the manifestation of Purusa in each being now, there would not be life. This phenomenon can be witnessed; it is common experience to feel the clarity of some beings. This does not mean that they are higher than others, but rather that the light of Purusa can more fully shine out, just as a clean lantern provides a more direct light than a dirty one. But it is the birthright and privilege of each person to become a bright lantern too, and the technique of Yoga, built upon the philosophy ofSamkhya, is one way in which an individual can help to prepare the vessel. Studying the Sutras: How to beginIt should be remembered when studying the Sutras that Patanjali did not originate the science of Yoga, rather he was the genius who codified it so that a terse summary could be presented with amazingly few words. These words are like seeds, which can sprout and germinate into highly complex philosophical concepts, or can be taken as they are, extremely powerful and pure statements of great philosophical truths. In studying the Sutras it should be understood that sutras are brief phrases that were probably meant to convey only the barest outline of the teaching. It is assumed that the teacher would fill in and explain the many layers of meaning each sutra expresses. Since students coming to ancient masters had studied Samkhya philosophy, it is important to have a background understanding of it before proceeding with the Sutras. Samkhya, from sam meaning "complete" and khya meaning "knowledge," is a philosophy exploring the nature of Purusa and Prakrti, Consciousness and Matter. Samkhya is a notable for its theory of interaction of Purusa and Prakrti, which are the first divisions of Brahman, the undefinable Ground of all Being. Purusa is the Conscious Being that supports the action of Nature, or Prakrti, the active executive form of Purusa, and from which all things as we know them spring. All things that we can perceive with the senses and the mind, on all levels, are derived from Prakrti. The subtle intelligence of the Universe, which can only directly be experienced, and yet which is beyond the rational mind, is termed Purusa. The discussion of the interplay of these two elements has produced Tantra Yoga, the aim of which is the experience of the union of these two elements through various religious practices. From Prakrti the three aspects of intelligence collectively know as cittam evolve. These three are buddhi, the subtle intuitive higher mind, ahamkara, the self-sense or ego, and manas, the primary thinking principle of mind. Prakrti manifests in three types of cosmic forces termed guna (the word "guna" itself comes from the Sanskrit verb "gan" which means, "to count"). Rammurti Mishra, in the Textbook of Yoga Psychology (The Julian Press, 1971), describes Prakrti more fully: "Before the beginning of evolution the all pervasive cosmic forces exist in a state of equilibrium which is called Prakrti...Once this equilibrium is disturbed, evolution begins." The equilibrium of the gunas results in the non-manifestation of nature; as these gunas interact, the universe as we know it appears. The gunas are tamas, [•••text missing in original ????] which is the predominance of activity and change, and sattvas, which is "shining fluidity...the intrinsic nature of mind but mind is clouded by the force of tamoguna, inertia and ignorance." These terms may seem strange at first, but we are all familiar with tamas as the feelings of heaviness that sometimes occurs in relationship to our practice of yoga. Rajas, on the other hand, manifest as aggressiveness in our practice. Teachers know instinctively that some students are lazy and need encouragement, even sharpness, at tirnes, in order to be motivated, while other students need constant reminding to be softer, to relax, to avoid "attacking" the asana. Mr. Iyengar uses standing poses to bring students out of tamas into rajas. We often need to move from lethargy to dynamism, and we should not mistake the dullness of tamas for the purity and harmony of sattva. Mr. Iyengar warns against this confusion and reminds us that we must first be awake to what is before we can understand transcendence. Samkhya philosophy teaches that everything we can conceive of has the qualities of one of the gunas, whether it be our food, mood, body, or thoughts. The three gunas, or combinations of them, all express Prakrti. We must first learn to enter the dynamic calmness of sattva before Prakrti can begin to allow the expression of the light of Purusa. Sattva is the state of mind after the practice of a good Savasana. Its characteristics are calmness, equanimity, peace, and harmony. This state must be reached before meditation, which leads the mind to total stillness, can be obtained. Mostly we are in a state of rajas or tamas or some combination thereof, and need the continual training of asana and pranayama to create the harmony of sattva. Intelligence moves from the Undivided Brahman through Prakrti, from which grosser objects like trees, clouds, and all physical objects like trees, clouds, and all physical objects are manifested. As can be seen, this gradual evolution of energy-becoming-matter is a process of contact whereby the consciousness of Purusa is masked by the grosser layers of Prakrti. But this does not affect the nature of Purusa. Samkhya philosophy states that the Self is a reflection of Purusa and is already essentially free. Enlightenment is that state in which a total transformation of mind-stuff allows Purusa to manifest freely through the individual. The "how" of this transformation of mind-stuff allows Purusa to manifest freely through the individual. The "how" of this transformation has captured the attention of Indian philosophy since its inception. Yoga: The practical applicatioIt is in the question transformation that the technique and philosophy of Yoga meet. The term Yoga has been bandied about for years in Western culture, so that it has almost lost its meaning. The word itself is from Sanskrit, the mother language for most of the Indo-European languages spoken today. This, in part, underscores the ancient nature of Yoga, believed by some to have come to India via Egypt. The word Yoga derives from a verbal root, as do all Sanskrit words; in this case it is yuj, translated as: "To yoke or join or fasten or harness, as in horses to a chariot; to make ready, prepare, arrange, fit out, set to work, use, employ, apply; to concentrate the mind in order to obtain union with the Universal Spirit, to be absorbed in meditation, to join, unite, connect, add, bring together." This definition is important to understand because the idea of unity is central to the discipline of yoga. All the angas, or limbs of Patanjali's system, except the last part of the last limb, samadhi, are concerned with unity. But finally, the last state in which one exists with no barriers to the shining of Purusa, is actually a state of separation. This separation is the total and final separation of the Real from the Unreal, the separation of Truth from Untruth, and the separation of Finite from the Infinite. This is the state of asamprajnata samadhi. But for most students of yoga this is premature. We need to learn the bliss of unity of body, breath, mind, and soul first. And this is what can be learned from studying and then living the truths of the Sutras. It is a subtle and intricate "map" of consciousness which has as its goal the total and complete eradication of pain and suffering. This, after all, is the driving force behind all human endeavours. In fact, those who come to the practice of yoga are those who have acknowledged their suffering, whether it be physical, mental, or spiritual, or all three. Thus, the Yoga Sutras are crucial to the Yoga student because they provide the framework for the gargantuan endeavour of riddling oneself of suffering. The Sutras: An overviewPatanjali divides the presentation of his techniques into four chapters, or padas, a Sanskrit word meaning leg, foot, or section. Interestingly, he does not actually begin his work at what, to the uninitiated, would seem to be the beginning. Instead, Pada I is entitled "Samahi Pada" and describes the experience of samadhi, a state which exists beyond the realm of normal experience. This is like beginning at the end, as samadhi is the eighth step of Astanga Yoga; the author returns in Pada II to a detailed discussion of the other limbs. But Pada I is instructive to the novice for the psychological insight it affords. Perhaps most striking is the second sutra, which defines which defines Yoga itself: Yoga is the resolution of the modifications of the mind. The author continues in the following sutras to elaborate upon these "modifications," stating that the identification of the individual with the modifications themselves is the opposite of being in a state of Yoga. (It should be remembered that the term "Yoga" implies a state of being is union with the Absolute as well as the discipline and philosophy concerned with that end; the term is used interchangeably in this paper.) Patanjali then defines the five types of modifications, which keep the individual from knowing his true nature. Here Patanjali's psychological insight is shown to be acutely accurate. These five modifications are the primary movers of cittam, the medium through which one experiences the movement of the mind, and indude: -Pramana, which is knowledge of direct perception and inductive
and deductive inference; The entire work that follows is an expose on how one can transcend
these aspects of cittam thus entering the state of samadhi, which
means living in Yoga. He states in sutra 33: By cultivation of feelings of friendship and fellowship toward those who are happy, by great compassion and love toward those who are unhappy and suffering, by joy and entertainment toward those who are meritorious and virtuous, by neutrality and indifference toward those who are de-meritorious and evil-natured, a yogin should attain undisturbed peace and happiness of cittam.This underscores two very important aspects of Yoga psychology. First, this sutra implies that the Yogin is to interact fully and lovingly with those who are around him. It thereby negates the concept of a student of Yoga necessarily withdrawing into seclusion. For by interacting fully with those with whom one has a relationship, be it an intimate or casual one, then one learns about the nature of one's attachments, fears, and needs. Thus, introspective knowledge is gained by confronting the external situation in which these impediments to "peace and happiness of mind-stuff" are brought strongly to the fore. The second aspect of Yoga psychology, which this Sutra implies is that emotional stability is the first prerequisite to releasing the five modifications of the mind. One is again brought to the image of a pond. If the pond represents cittam, then a pond disturbed by the waves of mental modifications must first become serene before it can evaporate into clouds, symbolic of the mind's energies, symbolic of the mind's energy returning once more into its primordial element. In sutra 25, the author continues with this reasoning, here drawing a strong parallel between the evolution of cittam and mental and emotional stability: The development of higher objective perceptions called visayavati also brings about fixity of mind. Patanjali is stating two important points here. First there is an evolutionary flow of consciousness within the individual, which is enhanced by abhyasa or disciplined practice, and second, that the purification of consciousness is synonymous with mental health. This implies a causal relationship; as cittam becomes purified there is stability produced in the emotional/mental aspect of the individual. This leads the student toward more disciplined action, which in turn purifies the mind. This discussion cannot help but remind one of studying with Mr. Iyengar. Taking a class with such a master is a tremendous aid in one's path toward purification. This is true because he demands such attention that one begins to hear from levels much more subtle than the ears. The heart begins to hear and understand, and then, the soul. Soon it appears that the words he speaks have everything and nothing to do with the message he is communicating. Pada II, which is entitled "On Practice," presents the practical method of attaining concentration and samadhi. There are two important sutras in the beginning of Pada II, numbers two and three: Kriya yoga is for the purpose of discovering unity and identity of individual consciousness with Cosmic Consciousness and for the sake of attenuating afflictions. The afflictions are ignorance about the real nature of things, which is the chief klesa, egoism, attachment or desire, aversion or hate, and clinging to life. Here, in the first few sutras of the Second Pada, Patanjali delineates with clarity and precision the major obstacles standing in the way of the individual's union with the Divine, with Brahman. It has previously been pointed out that this is the "point" of most Eastern psychology, and of course, of the Yoga psychology of Patanjali. It has already been previously stated, in addition, that this movement toward the perfection of yoga is considered to be the same thing as the movement toward mental health and wholeness. For this reason and others, the importance of the two above-mentioned sutras should not be overlooked. First, the reader is told the "purpose" of Yoga very clearly once again; the practitioner is assumed to be a serious one and the practice supposedly undertaken with the larger goal in mind. The beauty of the second sutra is that it points out so succinctly that Yoga is an end to be obtained and yet, at the same time, a process with which one can move toward that attainment. The third sutra clearly lists the most obvious reasons that individuals do not exist in what Krishnamurthi, the Indian yogi, terms "the natural state." The core of these klesas, or afflictions, is avidya, or ignorance of the mind, or the lack of knowledge. This sutra brings to light that the knowing with the intellect is not the answer; rather one must know with the soul, and become that knowledge, which shines forth with its power. It can also be seen that avidya is the core of all the other klesas. Due to spiritual ignorance about the true nature of things, one is more likely to get caught in the traps of egoism, desire, and fear. One is reminded here of the statements of Jung which decry the possibility of the existence of consciousness without the integrating function of the ego bolstering it. It should be pointed out that what Patanjali is stating is not an argument for the destruction of ego; that is mental disease. Rather the author is stating the case for the psychological integration and freedom afforded the individual if he can transcend the ego and thus be able to experience the wider range of consciousness available to each person. This distinction is crucial to understanding the entire psychological approach of Patanjali to Yoga. Non-attachment to the ego and destruction of the ego are at two extremes of the mental existence continuum. In addition, it is the avidya in which we exist that keeps the klesas of desire and aversion continually powerful in each life. It can be seen that it is not just the movement of the mind toward positive or attractive things that keeps the individual from the attainment of the natural state, but also it is the seeking of an escape form those things that are found to be repulsive. Here another powerful psychological principle is being expounded. Much mental energy is used in keeping undesirable thoughts and images from appearing on the mental screen; Western psychology terms this, in its mild state, a neurosis. Patanjali suggests that it is the things which the individual is afraid of, which he runs from, that are able to control him quite powerfully. For this reason, it is important, indeed necessary, for the student of to confront, experience, and deal with the very things that he does not want to think about at all. This can be done through relationship, as was suggested earlier; this relationship can be with the guru, a mate, a relative, or friend. In fact, each social fact, be it a relationship or other situation, can be used to examine the nature of one's aversions; this is one of the important aspects of Hatha Yoga as a psychological aid to the evolutionary growth of the individual. For example, as one learns about and experiences one's fears and resistances to certain asanas, one learns to surrender these, thus allowing the mind/body more freedom. Finally, it can be seen that the last impediment listed to knowing the true nature of the Self lies in the very clinging to life itself; this is difficult to understand. How can the process of life, which is to bring the individual to the understanding of Self, impede him from reaching that goal? Perhaps this can be better understood if the nature of this klesa is examined in a slightly different light. From what can be observed from those who have reached the natural state, there is still some form of cellular intelligence that pervades the organism. In other words, an enlightened being does not walk out in front of an automobile because he may perceive the unity of all things, and thus does not see himself as separate from that car. But rather, such an individual still maintains the basic orientation toward things that is compatible with the continuance of life. The sutra thus states that one should not be overly attached to the life process; it is fear of death and change which becomes an impediment, not just love of life. Here it can be seen that throughout the Sutras it is the spirit of the words this is the most important aspect of their communication. Asana and pranayamaIt is in this Pada that the author first discusses the importance of asana in the spiritual unfoldment of the individual; this will be discussed in detail later, but an introduction will be given here. In the 46th sutra, Patanjali states: Motionless and agreeable form of staying is asana. Asana is here defined as that which is comfortable and easy, as well as firm. It is interesting to note that the Sutras go on to list the postures, omitting many of the ones so easily recognizable in the West. It should also be noted that "easy and comfortable" does not necessarily mean limp and heavy. Rather, asana is a dynamic position in which the student is perfectly poised between tamas and rajas, between doing and being done by the posture, between activity and non-activity. This means that asana can become meditation because it can combine gunas or tamas and rajas in order to induce the sattvic state; it can even express a spontaneous state of meditation as the alignment of the body-mind allows the free-flowing kundalini forces to continue in their evolutionary movement to unite the physical and spiritual aspects of the individual. Indeed, Patanjali teaches that each posture reflects a mental attitude, whether that attitude be one of surrender, as in a forward bending asana, or the strengthening of the will through backward bending postures, or the creation of a physical prayer with the body through the practice of padmasana, the lotus posture. Asana is a double-edged sword: a thought can be expressed as an asana, and asana can create thoughts which lead one toward the inner life. Whichever way one works, the results are the same. Asana is thus both an end and a beginning. It prepares one for meditation and is a meditation. Asana is not a small part of a spiritual life. God is expressed through the form of the physical body. The asana is a prayer, a living mantra, a manifestation of the spirit within. Because asana is concrete, non-linear, non-rational, and nonverbal, our usual "busy brain" can become quieter, sensing and being. All aspects of mental energy, both verbal and intuitive, can harmonize during asana. Interestingly, Patanjali does not write about the separation of mind and body. He begins his book with a discussion of higher states of consciousness available to a yogi, apparently assuming that the body and mind have become perfect vehicles for this consciousness. In fact, this state, samadhi, requires that the practitioner be of health, both mental and physical, or the system would be unable to stand the stress of the loss of the normal focal point of reality. In addition, Patanjali suggests the asana and the pranayama practices to the student in order to bring about the desired state of health; he thus accepts as a sine qua non that by controlling breath and bodily posture, the flow of energy in the organism will be harmonized, thus creating a fertile field for the evolution of the spirit. Patanjali is equating peace in the body with the emotional poise of the mind necessary for the continued evolution of the individual. In fact, in sutra 34 of Pada I, Patanjali discusses this very point in reference to pranayama. Breathing exercises are suggested to overcome obstacles, in this case the klesas, and diseases. They are also important to keep the cittam calm and serene so that it can become stable in meditation. Another reference to the powerful and necessary effects of pranayama is found in sutra 52, Pada II: As a result of mastery gained in pranayama, avidya, which is covering the light of the Self, is destroyed. The practice of pranayama is considered to be the highest form of self-disciplines and purification. It is said that just as asana is the major purification process for the body, pranayama is the major purification process for the mind. The practice produces the actual physical sensation of heat, as the tapas, or inner fire of purification, is experienced. One of the major advantages of the regular practice of pranayama is the strengthening of the will it produces. It certainly takes will power to retain the breath, both on inhalation and exhalation, termed kumbhaka and bahya kumbhaka respectively. But the most important aspect of pranayama, as is hinted at in the preceding sutra, is the power the practice has for reducing the impediments to sattva quna. It is stated that the practice of pranayama helps to attenuate avidya. It does this by separating the I-sense from the knowledge, and in this case, the knowledge is gained from the physical act of pranayama. It helps the student to dissociate himself from the identification with the body and ego as the only aspects of the Self. Every act provides its corresponding knowledge, whether this knowledge is conscious or not. And the knowledge that accompanies pranayama is the knowledge of the separation of Purusa from the vicissitudes of the mind. For this reason, it is said to be a powerful tool. Mr Iyengar has said so much about the beauty of asana and pranayama; his whole life has been a statement of living meditation. But one particular quote of his seems to clarify for me the importance and relationship of pranayama to the spiritual path: "When we are aware of the fact that without breathing there is no life, we feel very grateful to God who gives life through breathing; we surrender our life to God during exhalation and we receive our life from God during inhalation... As long as we do pranayama, we surrender ourselves to this meditation...Where is the difference between physical and spiritual Yoga?" The uniqueness of this approach is that it clarifies the traditional teaching of the Sutras while it gives meaning to the daily practice of pranayama. This is why it is so important for students of Mr. Iyengar to also be students of the Sutras. His teaching makes the Sutras more alive and a study of the Sutras gives one a new understanding of the depth of his teaching. It is a perfect combination. The last limbsThe remaining limbs of the Yoga Sutras become increasingly more subtle in their application to the psychology of the individual. The fifth limb, termed pratyahara, is the natural outgrowth of the strength gained from the practice of pranayama; this is true because the act of pranayama itself involves pratyahara. Pratyahara is the conscious and wilfu1 withdrawal of energy from involvement with the senses. This means that the constant disturbances of cittam that are brought into the mind by the senses are no longer so powerful because the individual is not attached to those sensations. These sensations are not just physical ones, but also include the "mental side" of sensations, which are called emotions, and include love, hate, fear, lust, jealousy, greed and desire. For most of us, these emotions have a tremendous pull over our thoughts, and thus control our actions. Perhaps Yoga is nothing more than a process which says to its followers that stopping and looking at the process of your own mind is the only way one can understand the nature of happy and unhappy emotions and thus transcend them both, becoming a person who exists beyond this duality. Actually, this is the only truly happy state because even in the state of happiness due to results of attachments, in this case desired attachments, the seed for unhappiness is already sown. Because all aspects of the Universe as it is known now are in a constant state of flux, inherent in that moment of happiness is the knowledge that it cannot last; the moment only lasts for that moment, and flows by. Whatever pleasure one experiences, it cannot last. Because of this knowledge, many people seek constant happiness through material wealth, sexual conquest, food, drugs, or withdrawal into mental illness; ultimately this is an unsatisfactory solution and the person must face the consequences of this running away from the true nature of things. Yoga would teach that this person must take another incarnation in which to try once again to understand the nature of Purusa and Prakrti. Before this lesson is learned, unhappiness becomes something that is the opposite of the fulfilment of the senses and is to be avoided; such a person cannot understand that he is being controlled by this attachment of the mind to the constant fulfilment of the desire of the moment. The individual will never find psychological balance unless the objects of attachments are no longer controlling the cittam but instead, the Self is able to manifest through that cittam, thus allowing the individual true freedom of choice in action. This is seen in the 25th sutra of Pada II: Unreal cognition or ignorance about the nature of Self and not-Self is the fundamental cause of false identification. The author goes on to suggest that the "body is the center of manifestation for Self in time and space." The ignorance mentioned above has created false identification with the body, senses, and mind, Pratyahara is the process whereby this attachment to the input of the senses is no longer feeding the fundamental avidya of Prakrti. Patanjali states, in fact, that through the practice of pranayama, psychological and practical benefits are manifested by control of the senses. Thus one can see the interrelatedness of the fourth step of pranayama and the fifth step of pratyahara; one naturally leads into the next. Pada III is entitled "Supernormal Powers" and is concerned with the last three of the eight-limbed Yoga system. The fifth limb is dharana, roughly translated by the word concentration. This is not the forced concentration that one may use when considering the solution to a difficult mathematical problem, but it is rather the form of meditation, which could be called receptive concentration. When the mind has become purified by the practices detailed above, then the ability to fxate on one object is the ability,y which is experienced. This point of concentration is often upon one center of the inner energy flow, a center which is known by the name of cakra. Many times the heart cakra is chosen as the center of concentration. When the mind has become stilled to the point that dharana is possible,many of the klesas have become attenuated, or weakened; this ability implies a high level of psychological health and integration and is not an escape from the nature of reality but a movement toward its true perception. The next limb is termed dhyana, or meditation. This differs from dharana in degree rather than kind of consciousness. In dhyana the consciousness of the practitioner is in one flow; it is no longer fixed on one object as in concentration. To distinguish between these two states, Swami Aryana writes: If (the) flow of knowledge in dharana is like (a) succession of similar drops of water, [then] in dhyana the flow of knowledge is continuous like (the) flow of oil or honey. The final step is once again an outgrowth of the previous ones and is termed samadhi. In this state it is said that the object or the meditation and the meditator become one. This is like the unity of process; it is like the union of function and structure. The polarity of opposites, like viewer and viewed, are no longer relevant, and the mind, like the mind of the child, does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. What is different from the mind of the child, though, is that the innocence of the child's mind is replicated without the ignorance about the true nature of Purusa which the child experiences. This is a crucial point. Samadhi does not imply the destruction of the ego as is feared by the Western psychologist, but rather, in the words of the Brhadaranyaka Upanishad: Ceasing from unnecessary activities, restraining speech, body and mind, in a spirit of renunciation and forbearance, patiently bearing the hardships of a devotional life, one engaged in Samadhi can see the self in oneself (that is, in one's own ego). Thus the perfection that samadhi is said to represent is not a perfection of destruction of the various aspects of the self, but rather a glorification of all aspects by bringing to them the light of understanding, which, in its fullest sense is termed samadhi. This implies that the person capable of samadhi is one who retains his individuality and personhood, which so dominate the consciousness of other people. This extraordinary ability is the result of a combination of karma and the effects of the practice of Yoga. This Pada continues with a discussion of the various powers, which accrue to one who has attained the state of samadhi; these powers will not be discussed in detail here. Pada IV is entitled "Self-Analysis and Enlightenment"; it deals with further explanations of the state of samadhi, of the powers which come with that state, and with further explanations of the nature of mind and reality For the beginning and practical student, a great deal of importance is not placed on this Pada at first. ConclusionIt can be seen that the Yoga Sutras of Patanjali are indeed a many-faceted jewel. They afford the student many lifetimes of study. Just as Mr. Iyengar continually opens our eyes and hearts to the beauty of the inner world through asana and pranayama, the Sutras can enliven, inspire, and lead us toward a greater understanding and clarity in our practice. The most important thing is to begin, and to follow the teachings of Mr. Iyengar when he states, "Practice, practice, practice!" It is only by unceasing dedication and practice that the fruit of Yoga is given. It is only when it is given that it can be fully enjoyed.
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