Swamiji's Explanation

The Self eternally exists as the witnessing consciousness (sākshi chaitanya) within the intellect (buddhi). As the Self attains oneness with the intellect (buddhi), it appears as if it is undergoing these three modifications. It mistakenly believes the illusion to be real. Such oneness should be rejected wisely.

Just as wind is identified based upon the smell it carries, the Supreme Lord should be recognised as the witnessing consciousness (sākshi chaitanya) who is illumining these modifications within the intellect.

This association with the intellect (buddhi) causes the Self to acquire the never-ending bondage known as cycle of repeated re-births. The three attributes of Nature (trigunas) and the fruitive actions ensure that this cycle of re-births continues perpetually.

from Srimad Bhagavatam – day 404

A narrative review on yoga: a potential intervention for augmenting immunomodulation and mental health in COVID-19

Yoga is a nonpharmacological, cost‐effective, and safe intervention associated with several health benefits. Originating in ancient India, this vast discipline consists of postures (asanas), breathing techniques (pranay‐ ama), meditation (dhyana/dharana), and relaxation. Studies have demonstrated yoga’s ability to bolster innate immu‐ nity and to inhibit cytokine release syndrome. As an intervention, yoga has been shown to improve mental health, as it alleviates anxiety, depression, and stress and enhances mindfulness, self‐control, and self‐regulation. Yoga has been correlated with numerous cardioprotective effects, which also may play a role in COVID‐19 by preventing lung and cardiac injury.

Review BMC Complement Med Ther. 2022 Jul 18;22(1):191.  doi: 10.1186/s12906-022-03666-2.

Yoga Sutra

Yoga

The word ‘Yoga’ is derived from the root verb (dhātu) ‘Yuj’. Yoga means ‘merger’. Merger of two objects is Yoga. When two objects merge such that they are permanently inseparable, they attain oneness in form. This is Yoga.

In this world one who sees is called ‘dṛṣṭa’. That which is being seen is called ‘dṛṣyam’. Through actions such as seeing, hearing, imagining and thinking, the seer (dṛṣṭa) understands the seen object (dṛṣya). Gradually he realizes that he himself is the seen object. He then merges into it. This is Yoga! Vedantins have termed this as merger of Jeevātma (individual soul) and Paramātma (supreme soul).

Eight Limb of Yoga 

Yama niyama āsana praṇāyāma pratyāhāra dhāraṇā dyāna samādhayaḥ aṣṭa aṇgāṇi ǀ (Chapter II Aphorism 29)

The eight limbs of yoga are restraint (yama), observance (niyama, disciplines), seating posture (āsana), regulation of breath (prāṇāyāma), withdrawing the senses (pratyāhāra), single-focused concentration (dhāraṇa), meditation (dhyāna) and absolute perfected meditation (samādhi).

Yama means to restrain and keep under control the unsteadiness of the mind and body. It is self-regulation. In the absence of this control even trivial tasks cannot be accomplished!

With the intent that the desired task is fruitfully accomplished, minutely studying its pros and cons with the discriminatory intelligence and completing all duties as dictated by the Vedas with faith and dedication is Niyama.

Proper posture should be adopted to suit the requirements of the task on hand. Posture adopted should be such that body it comfortable. This is āsana. Regulating and disciplining the breath is Praṇāyāma.

Withdrawing the senses and preventing them from running amok in all directions is Pratyāhāra. Fixing the mind upon the desired task is Dhāraṇa. When Dhāraṇa reaches the ripened state it is Dhyāna. Forgetting oneself totally and being immersed in bliss is Samādhi (meditation-without-awareness).

In this way in every task undertaken by us, these eight limbs of Yoga subtly and inherently exist. It is very difficult to recognize them. Dhāraṇa, dhyāna and samādhi are intertwined, and only masters in Yoga can recognize them.

1.  Yama

Ahimsā satyāsteya brahmacharya aparigrahaḥ yamāḥ ǀ (II - 30)

The constituents of Yama, the first amongst the 8 limbs, are being explained.

Ahimsa (non-violence), satya (truthfulness), asteya (non-stealing), brahmacharya (celibacy, walking on the path of God) and aparigraha (non-acceptance) are the 5 components of Yama (Self-restraint).

Ahimsa: Killing; abusing the feelings of others through speech; causing physical or mental harm are classified as violence (himsa). Abstaining from them is non-violence (ahimsa).

 Satya: Unity and purity in thought, word and deed is truthfulness (satya) or ‘trikaraṇa śuddhi’. Truthfulness is not limited to this! Along with this trikarana śuddhi the mind should be fixed on that which the Vedas have declared as ‘truth’! This is called ‘Satyavrata’.

Āsteya: It means non-stealing from others! Not having feelings of greed. Desiring objects owned by others also amounts to stealing. It is mental stealing!

Brahmacharya: With dedication and discipline performing the Vedic duties prescribed for purpose of attaining Self-realization, not entertaining lustful feelings towards the opposite sex, and fixing the mind totally upon the Supreme is called Brahmacharya.

Aparigraha: Not having any material possessions and not accepting gifts or objects of any kind from others is Aparigraha.

These 5 disciplines restrain the body and mind. They are very important tools in Yoga Sadhana.

2.  Niyama

Souca santośa tapaḥ swādhyāya īśwara praṇidhānāni niyamāḥ ǀ (II - 32)

Niyama, the second limb of aśṭānga yoga is now explained.

Purity (souca), contentment (santośa), adherence to austerities (tapas), Self-study (swādhyāya) and Self-surrender (īśwara pranidhānāni) are the disciplines/ observance (niyamās). They ensure that both the body and mind are kept pure.

Souca: It means cleanliness and purity. Cleanliness of the physical body should be maintained through bathing. Through good thoughts and through holy associations (satsang) the mind should be kept pure.

Santośa: Even at times of sorrow, the mind should be kept calm, happy and without any agitations. This is contentment (santośa).

Tapas: Adherence to austerities such as worship, vratas, fasting during festivals and other rituals is tapas.

Swadhyāya: Studying Vedas and Shastras, understanding their inner significance, in an attempt to understand about the Self is swādhāya.

Īśwara pranidhānāni: Surrendering totally to the Supreme Lord i.e. Self-surrender.

Through these practices mind is rendered pure. A pure mind is extremely conducive for Yogic pursuits. When seen from the spiritual angle, Self-realization itself is purity. Being satisfied with what one has is contentment. Discriminative intelligence is penance/ austerity. Investigating about the Self is swadhyāya (Self-study). Experiencing bliss is Self-surrender.

Vitarkā-himsādayaḥ kṛta-kāritā-numōditāḥ lobha krodha moha pūrvakāḥ mṛdu madhyādimātrāḥ duḥkha ajnānādanta-phalāḥ iti pratipakṣa-bhāvanaṃ ǀ (II - 34)

Violence and other questionable actions/ thoughts (vitarka) which are caused due to greed (lobha), anger (krodha) and delusion (moha) induce endless suffering and spiritual ignorance in the person irrespective of whether he is the perpetrator of the action or he has instigated others to perform the action or approved of the action and also irrespective of whether the action is minor, mediocre or large. Therefore it is essential to orient them in the opposite (positive) direction.

Getting involved in such actions even once in a lifetime hampers spiritual growth! Suffering for such deeds is inevitable irrespective of whether the action has been done publicly or secretively.

3.  Āsana

Sthira-sukhamāsanaṃ ǀ (II - 46)

That posture which is comfortable and stable is called āsana.

Unless and until the seating posture is stable Praṇāyāma cannot be conducted properly. The position should be such that the body does not experience any discomfiture. The mind cannot be at peace when body is uncomfortable. Hence this aphorism is commonly interpreted to mean that a comfortable and stable sitting posture should be taken up before beginning Praṇāyāma.

However Yoga practitioners do not accept this theory. Yogashastra states that in order to get the body under control there are 84 types of yogāsanas such as Mayurāsana (peacock pose), Padmāsana, Veerāsana (hero pose) etc. Any one among them which is comfortable and suitable to the aspirant can be adopted! For this reason we often come across ancient stories wherein great saints had undertaken severe austerities in śeerśāsana (headstand pose) or were hanging upside down from the branches of trees.

4.  Prāṇāyāma

Tasmin sati śvāsa-praśvāsayoḥ gativicchēdaḥ ǀ (II - 49)

After perfection in posture is established, breath control i.e. regulation of inhalation and exhalation begins. This is the most important step in Self-knowledge

Bāhyābhyantara–sthambhavṛttiḥ dēśa-kāla-sankhyābhiḥ paridṛṣṭaḥ deergha- sookṣmaḥ ǀ (II - 50)

Prāṇāyāma has internal, external and restraining (sthamba) actions. It is regulated according to location, time and accounting and can be prolonged or subtle.

There are three types of Prāṇāyāma: external (bāhya), internal (abhyantara) and subtle (sookṣma).

Bāhyavrtti prāṇāyāma: This is commonly interpreted as exhalation. However as per Yogashatra this is Pracchardana i.e. experiencing the Prāṇa (life-force) pervading through all external objects of the creation. Realizing that all moving and non-moving objects in this creation are filled with Prāṇa! This should be the experiential understanding!

Abhyantara pranayama: This is commonly interpreted as complete inhalation. However various different emotions and feelings such as anger, lust, desires and imagination exist in the inner mind. Experiencing the Prāṇa flow through them all is Abhyantara prāṇāyāma.

Sthamba vrtti Prāṇāyāma: This commonly means retention of the inhaled breath for a few minutes. However in reality it means stopping the above two processes and concentrating exclusively upon the Prāṇa-śakti.

If these three types of Prāṇāyāma are relentlessly practiced for long periods, they ripen and thereafter Prāṇāyāma connected to place (deśa), time (kāla) and accounting (sankhya) begins.

Deśa Prāṇāyāma: Prāṇāyāma connected to place. In this context ‘place’ refers to ‘body’. Here the life-force (Prāṇa) is retained only in certain body parts and worshipped. Likewise the firm belief that ‘in the form of space, it is my life-force which supports and illumines all objects’ is deśa prāṇāyāma.

Kāla prāṇāyāma: Commonly this is interpreted as the amount of time the breath is retained within the body. But in reality the strong belief –‘My life-force has transformed into time and has become the cause of every transaction in this creation’ is the real ‘kāla prāṇāyāma’.

Sankhyā prāṇāyāma: Keeping track of inhalations and exhalations is commonly considered Sankhyā Prāṇāyāma. However, experientially realizing that a single life-force flows through this vast creation made up of innumerable objects, and that it alone pervades everything in the form of ‘Self’ is Sankhyā Prāṇāyāma.

Yogashastra further states that when these Prāṇāyāmas are practiced for long durations they are known as Deergha prāṇāyāma. When practiced for short durations they are called Sookṣma prāṇāyāma.

5.  Pratyāhāra

Sva viṣayā-samprayogē chitta-swaroopānukāra iva indriyāṇāṃ pratyāhāraḥ ǀ (II - 54)

, the fifth limb of Yoga, is being explained.

This is an aphorism of five words. When the senses give up their inclination towards worldly objects and merge back into the mind it is called sense-withdrawal (pratyāhāra). In other words, the senses weaken, shrink and merge back into the mind.

6.  Dhāraṇa

Dhāraṇāsu ca yōgyatā manasaḥ ǀ (II - 53)

When the veils of passion and ignorance are washed away the mind attains the capacity to focus endlessly. It perfects single-pointed concentration (dhāraṇa).

7.  Dhyāna

Tatrapratyaya-ekatānatādhyānam ǀ (III- 2)

During the process of concentration (dhāraṇa), if the mind remains steadily upon the object of concentration, it is called meditation (dhyāna).

8.  Samādhi

Tadēvaarthamātra-nirbhāsaṃsvarūpa-śoonyaṃ-ivasamādhiḥ ǀ (III - 3)

Samādhi (perfect absorption) is the state of meditation wherein the aspirant loses his form and experiences oneness with the object of meditation.

Samprajnāta-samādhi

Vitarka vicāra ānanda asmita anugamāt saṃprajnātaḥ ǀ (I - 17)

Meditation-with-awareness (Samprajnāta-samādhi) is coupled with the aspects of reasoning (vitarka), reflection (vicāra), bliss (ānanda) and Self-awareness (sāsmita).

Asaṃprajnāta-samādhi

Virāma pratyaya abhyāsa-pūrvaḥ samskāra-śēṣaḥ anyaḥ ǀ (I - 18)

When previous relentless efforts (abhyāsa) as well as logical reasoning are both put to a state of complete rest (virāma), Meditation- without-awareness (Asaṃprajnāta-samādhi) arises. In this state of meditation only residual subtle impressions (samskāra-śeṣa) remain. 

Mind

Yogaś-citta-vṛttiḥ-nirodhaḥǀ (I - 2)

Silencing modifications of mind is Yoga!

The four functions of the mind viz., manas, buddhi, chitta and ahamkāra are collectively known as Antaḥkaraṇa chatuṣṭaya. According to Vācaspati Miśra, these fluctuations that arise in the mind are its vṛttis!

Human mind performs four activities. Manas is the processing mind; Buddhi is the discriminative mind; Chitta is the storage of impressions/ a memory bank, and Ahamkara is egoism (feeling of I-ness)

When analyzed from the Sānkhyā perspective, a small difference exists between manas (mind) and intellect (buddhi). Manas which captures the sounds etc. from surroundings deposits them with the intellect. Intellect which comprises cosmic intelligence (mahat), determines their fate.

From cosmic intelligence (mahat), egoism (ahamkāra) is born. From egoism the five subtle sense perceptions (tanmātras) are born. These five subtle sense perceptions combine within themselves to form the five basic elements. Right from the subtlest aspect to the grossest, this entire creation has emerged from a single principle! Differences exist only in the gross and subtle aspects. The subtle aspect is the cause (kāraṇa) while the gross aspect is the effect (kārya)! That’s all! This entire creation is nothing but this cause-effect relationship!

Manas

Processing mind.  Manas which captures the sounds etc. from surroundings deposits them with the intellect. 

When, through the process of saṃyama, mind (manas) is focussed upon any external matter it is known as ‘videha-dhārana’. When, instead of travelling outwards, the mind (manas) remains fixed within it is called ‘Maha-videha dhāraṇa’. Through this Maha- videha dhāraṇa, the veil covering the intellect (buddhi) is destroyed.

Buddhi

Intellect.  Wisdom.  Discriminative mind.  

Intellect (Buddhi) which comprises cosmic intelligence (mahat), determines their fate.  

To the intellect (buddhi), seeing the Self (puruṣa) who is outside of it and then again seeing the Self who is within it, is a sport (leela)! Seeing the Self outside the intellect (buddhi) reflects separation! Seeing the Self within the intellect (buddhi) means merger! This is the hidden essence behind Rāsa leela enacted by Krishna in Brindavan. Gopikas, who are supreme Yogis, merge into Krishna’s buddhi for a second and rejoice. Outside the buddhi they experience grief due to separateness. Every second of this rāsa leela is only a game between this merger and separateness (samyoga- viyoga)! This is yogamāya! This is yoga sādhana!

When one end of the wooden pole is lit and is rotated at rapid speeds, it appears like a circle of fire. Although in reality the circle is non-existent, it appears to exist. Likewise, in the wooden pole called intellect (buddhi), the fire called false-knowledge is being rotated quickly through the medium of the trigunas. Due to this, the world appears to exist! From this it is clear that the world is not a rigid object! The transformations that arise due to the rapid fluctuations within the traits of goodness, action and inertia appear as the world! The aspirant who realizes that objects are not solid entities in themselves but that transformations of the triguṇās appear as objects, will neither like nor dislike any object in this world! At every moment he will perceive the three attributes of Nature in every object of this world.

Chitta

Storage of impressions/ a memory bank.  Recalling an incident which had taken place previously is the task of chitta (memory). The original incident is the experience (anubhava). Its recollection is memory. This is chitta-vṛtti. 

From this it is clear that mind is nothing but matter! It does not inherently illumine! The luminous Self (puruṣa) is the support for the mind. With the help of the Self, mind gets the senses to execute the work. Who then is this Self? ‘I am the Self. Just as the senses are the tools for the mind, the mind is my tool’. Through the ‘tool’ called mind we understand about the universe! Ordinary people fail to grasp the real essence, nature and form of this universe. Even if they try, they get caught in the trap of the illusory world of thoughts and emotions created by them and falsely believing these to be true, continue to remain trapped in it. Such tendency and behaviour is mental modification (chitta vṛtti).

Mind (chitta) does not have the ability to inherently illumine because it is also a perceptible object (dṛśya vastu). Any perceptible object (dṛśya vastu) can never inherently illumine! Mind is an object which is perceived by the Self. As its existence is totally dependent upon the Self’s illumination, it cannot independently illumine. Even though Nature (Prakriti) is abounding in energy, the characteristics of luminosity and knowledge are totally absent in it. It is incapable of knowing things independently. The Self is inherently luminous! He illumines this entire universe! Mind (chitta) is nothing but a clean mirror which merely reflects Self’s illumination. Hence the aphorism states that it lacks luminosity.

When the unchanging pure consciousness (chiteh) acquires the shape of the intellect (buddhi), then it is possible to experience one’s own intellect (sva-buddhi). Inherently pure consciousness (chiti shakti) is not subject to transformations! It is absolutely unmoving. In other words, basically it is not subject to wandering. Yet, due to spiritual ignorance it appears as if this pure consciousness undergoes transformations, pervades everything and moves from one place to another. If at that time the pure consciousness illumines the mind (chitta), the chitta takes on the form of pure consciousness (chiti shakti). In other words, chitta takes on the shape of the intellect (buddhi). In other words, the ability to know about itself arises to the buddhi. This is known as Self-illumination of the mind. The changeless Self is omniscient. For this reason when the mind (chitta) acquires the shape of the Self (puruṣa), it becomes omniscient. Knowledge is not a characteristic of the Self. Therefore as soon as the mind (chitta) approaches the Self (puruṣa), the Self’s reflection fall upon the mind (chitta). At such time the mind appears to be omniscient as if it has attained oneness with the Self (puruṣa).

Although filled with innumerable subconscious subtle impressions of assorted types the mind (chitta) has been created purely for the sake of another i.e. for the sake of the Self (puruṣa). This is because mind can act only in conjunction with another object. It does not operate independently. It associates with objects! Our mind (chitta) is the repository of the innumerable subtle impressions of our varied past actions that spread across our countless births! It is the mind that generates countless feelings and thoughts! Again it is the mind that crushes these countless feelings that it had once created! Despite all these characteristics, the mind exists solely for the benefit of another! It is dependant (parārthaṃ). It has been created solely to enable the Self to either experience the world (bhoga) or attain liberation (apavarga)! Assembling together all people who collectively work to complete the same task is known as samhatyakāritva. Mind (chitta) is nothing but an assemblage of the past subtle subconscious impressions (vāsanas) in one place! In this world, only the mind has the ability to gather all the collectible objects at one place!

Ahamkara

Egoism (feeling of I-ness).  The functioning that causes feelings of I-ness is ‘ahamkara’. It means indentifying with non-self objects such as body and senses wrongly believing them to be the Self. The gross body may be fat, thin, tall, short, sick, weak etc. Identifying with the body and entertaining feelings such as ‘I am fat’, ‘I am thin’, ‘I am a Brahmin’, ‘I am Indian’ etc., implies that the person has identified with the non-self objects. This false attribution (adhyāsa) is called ahamkara.

Surrender together with the feelings -‘I am completely under the Lord’s control’, reflects absolute Self-surrender. Only when ahamkara (sense of I-ness) disappears, absolute Self-surrender takes place! Due to this the desire to seek refuge at the Lord’s feet emerges. This is praṇidhāna!

Mind is non-Self (anātma). Considering such non-self mind to be the Self is ātmabhāva bhāvanā. Vinivṛtti means to be eliminated. Here it should be understood that egoism (sense of I-ness, ahamkara) is totally eliminated in a person who is Self-realized! Totally discarding feelings of I-ness is true dispassion!

Pratyāhāra

Sva viṣayā-samprayogē chitta-swaroopānukāra iva indriyāṇāṃ pratyāhāraḥ ǀ (II -54)

When the senses give up their inclination towards worldly objects and merge back into the mind it is called sense-withdrawal (pratyāhāra). In other words, the senses weaken, shrink and merge back into the mind.

When the five organs of perception totally disassociate with the objects of their interest they obtain the form of the mind. With this the mind retreats.

Eyes, ear, nose, skin and tongue are addressed as the sense organs. In reality they are not the senses but only the doorways of the senses (indriyas)! The mind is composed of four divisions viz., processing mind (manas), discriminative mind (buddhi), egoism (ahamkara) and chitta (storehouse of impressions). The energy that flows from here makes itself known through the medium of these senses.

Due to relentless practice, the spiritual aspirant establishes himself in an endless state of Prāṇāyāma. The mind then gives up its wavering tendency and merges into the life- force. At this point the senses finding themselves helpless, seek refuge in the mind. The more the mind stabilizes the weaker the senses become. In this way rendering the senses helpless is called Pratyāhāra. In other words establishing the mind firmly upon the object of meditation is Pratyāhāra!

Saṃyama

Trayam-ekatrasaṃyamaḥ | (III - 4)

The characteristic of perfect mind control (saṃyama) is being explained.  The collective practice of concentration (dhāraṇa), meditation (dhyāna) and perfect absorption (samādhi), upon any particular object is called Saṃyama. In other words it is perfect restraint of mind.

By nature mind is extremely restless. It cannot stabilize on any object for long. In a very short period of time, it slides down from perfect absorption (samādhi) into meditation (dhyāna). From there gradually it slips and into concentration (dhāraṇa). Using his willpower the aspirant pushes the mind upwards into samādhi. This is the nature of the mind.

Due to the strength of his spiritual pursuits, the mind of the aspirant simultaneously stabilizes in the three stages of concentration (dhāraṇa), meditation (dhyāna) and perfect absorption (samādhi)! He is able to focus on the same object combining the last three limbs of Yoga. This collective practice is known as Saṃyama (perfect mental restraint)!

Bahir-akalpitā-vṛttir mahāvidēha, tataḥ prakāś-āvaraṇa-kṣayaḥ | (III - 43)

Through the saṃyama called Maha-videha dharaṇa, the veil that encloses the intellect (buddhi) is destroyed.

When, through the process of saṃyama, mind (manas) is focussed upon any external matter it is known as ‘videha-dhārana’. When, instead of travelling outwards, the mind (manas) remains fixed within it is called ‘Maha-videha dhāraṇa’. Through this Maha- videha dhāraṇa, the veil covering the intellect (buddhi) is destroyed.

Instruments are of two types: external and internal. External instruments (bāhya karaṇa) are also addressed as ‘unique causes’ (asādharaṇa kāraṇa) because of their unique ability to handle only one cause (kāraṇa). For instance the instrument called ear becomes the cause only for listening. It cannot become the cause (kāraṇa) for any other activity. It is unique (asādhāraṇa). Similarly form, touch, taste and smell are grasped through their respective unique instruments (sense organs). Hence these external instruments called sense organs are all aśādhāraṇa kāraṇas.

Inner instruments (antaḥ karaṇa) are also unique causes (kāraṇa) but are located internally. Due to the difference in their functioning, these inner instruments are classified as manas, buddhi, chitta and ahamkara.

‘Sankalpa’ refers to the intent to do something; ‘vikalpa’ is to decide against it. Sankalpa and vikalpa is performed by mind (manas). After debating the pros and cons of these sankalpa-vikalpas, ultimately a decision is firmed up. This is the task of the intellect (buddhi).

Recalling an incident which had taken place previously is the task of chitta (memory). The original incident is the experience (anubhava). Its recollection is memory. This is chitta-vṛtti. The functioning that causes feelings of I-ness is ‘ahamkara’. It means indentifying with non-self objects such as body and senses wrongly believing them to be the Self. The gross body may be fat, thin, tall, short, sick, weak etc. Identifying with the body and entertaining feelings such as ‘I am fat’, ‘I am thin’, ‘I am a Brahmin’, ‘I am Indian’ etc., implies that the person has identified with the non-self objects. This false attribution (adhyāsa) is called ahamkara.

From the consolidated mass of the 5 basic elements (panchabhūtas) which existed prior to quintuplication (pancīkaraṇa), the sattvik part went on to form the space element (ākāśa tattva). From this came sound. Likewise from the sattvik portion of wind, fire, water and earth elements came the subtle sensory perceptions of touch, form, taste and smell respectively. Collectively (samishti) the pure (sattvik) portion from the 5 elements forms the inner instrument (antah karaṇa) while separately it forms the 5 sense organs (bahya karaṇa).

Fixing the awareness upon an object of meditation is dhyāna. During dhyāna, the intellect (buddhi) remains fixed upon the object of meditation for sometime after which it begins to wander. Suddenly it realizes that it has slipped from the object of meditation and hence returns to stabilize itself on this object. After innumerable such back and forth journeys, the intellect (buddhi) ultimately obtains the ability to remain fixed upon the object of meditation without any disturbance. This stability is known as samādhi. In other words, the ripened state of dhyāna is samādhi.

When the Yogi fixes his buddhi (intellect) completely upon the Self, the veil enclosing the buddhi vanishes! This is what the aphorism states.

Buddhi Sattva

Tada sarva-āvaraṇa-mala-apetasya jnānasya-ānantyaj-jneyam alpaṃ ǀ (IV - 31)

Cessation of the transformations within the three attributes of Nature (triguṇa) is now explained.

Transformations within the triguṇās are responsible for all tainted actions (kleśa karma). For this reason cessation of tainted actions is dependent upon cessation of transformations within the triguṇas. In this and the next aphorism, this cessation is being explained.

When all veils and impurities are destroyed the highest, pure, knowledge becomes infinite. With this, there is very little left to be known.

When all forms of impurities have been removed and each and every veil is shred, then unending, infinite knowledge arises in the Yogi. A state of completeness is attained! With this there is very little left to be learnt!

Tadā: This is the first word in the aphorism. Tadā means ‘then’. When? It means at the time when knowledge of time has completely stopped.

Sarva-āvaraṇa-mala-apetasya jnāna: When all impurities and veils are washed away, then infinite knowledge flows endlessly. The word Jnana here refers to the pure intellect (buddhi sattva) or traits of absolute purity (sattva guṇa). This is the state of Yoga! In this manner differences between Samādhi and Yoga are explained and we are made to understand that they are not one and the same. They are different stages in this path.

What is infinite knowledge (ānantya)? When traits of absolute purity (sattva guṇa) subdue the traits of action/passion and ignorance (rajas-tamas) it is known as ananta. When this does not happen it is ānantya. In other words, it means to endlessly enjoy Self-knowledge!

In the last aphorism of Vibhuti Yoga we had discussed that liberation is attained when the levels of purity between the Self and the intellect are balanced. Nevertheless, the Self is eternally pure! This is the eternal absolute truth! Hence from this aphorism we decipher that even traits of purity (sattva guna) also ripen into a completely purified state. The words sarva-āvaraṇa-malāpeta indicates this completeness.

A doubt is likely to arise here. How can traits of purity (sattva) ever obtain the complete knowledge of time? How then can it ever be at par with the omniscient Self? Yes, it is true that two different objects can never be same in all aspects. If at all they turn out to be similar in every aspect, then they will have to merge and convert into one object. To its maximum possible limit Sattva (purity) tries to be like the Self. That’s all. Even though the traits of purity (sattva guna) lacks the complete knowledge of time (kāla jnana), it achieves liberation (kaivalya).

Samskārās

Molten silver can be used to make many objects such as glass, plate, chain etc. Each object has its own name and form, and each acquires fame in its own way, although the base metal remains the same. Similarly the infinite energy falls into the crucible called subtle tendencies (samskāras) and takes on varied names and forms. Nevertheless the root i.e. Self, remains the same.

The joys and sorrows experienced in this lifetime are nothing but the consequences of the person’s earlier deeds, either of this birth or a previous birth! This should be clearly understood! The subtle impressions of past actions (samskārās) are the driving factor behind a person’s thoughts and actions! These impressions decide the path for this lifetime.

Virāma pratyaya abhyāsa-pūrvaḥ samskāra-śēṣaḥ anyaḥ ǀ (I - 18)

When previous relentless efforts (abhyāsa) as well as logical reasoning are both put to a state of complete rest (virāma), Meditation- without-awareness (Asaṃprajnāta-samādhi) arises. In this state of meditation only residual subtle impressions (samskāra-śeṣa) remain.
Spiritual ignorance is the seed for latent impressions (samskārās) to exist. Even though spiritual ignorance is destroyed, some latent impressions still continue to exist. These residual impressions are known as ‘samskāra-śēṣa’. When light seeps in, darkness disappears nevertheless memories of darkness continue to exist. As such, even that Yogi who is accomplished in Yoga cannot escape the clutches of residual latent impressions.

Pariṇāma tāpa samskāra duḥkhaiḥ guṇavṛtti-virōdhāt ca duḥkham-ēva sarvaṃ vivēkinaḥ ǀ (II - 15)

Wise persons perceive all worldly experiences as painful (even if they are joyful). This is because they understand that these experiences have their own future consequences, in the form of anxiety due to change (pariṇāma dukha), suffering due to craving (tāpa dukha), suffering due to formation of newer habits (samskāra dukha) and suffering due to lack of harmony between the three attributes of Nature (guṇavṛtti virodha).

Pariṇāma duḥkha: It means ‘sorrow due to change’. Will we continue to experience the present level of comforts and happiness in future also? Or will there be any reduction in the level of experience? This fear of future change is an eternal worry and anguish.

For instance, one of the benefits of reaching heaven is absence of old age and sickness. Nevertheless, it is a known fact that when the balance of merit gets completely exhausted, the being has to fall back to earth. Worrying about this future change is ‘pariṇāma duḥkha’.

Tāpa duḥkha: This is suffering due to craving. It is the grief that accrues due to excessive attachment to objects and the resultant fear that they could be lost. Even while enjoying the desired comforts the mind, senses and body agonize that one day these luxuries may vanish. In addition, due to excessive addictions, the person brings upon himself terrible diseases and then agonizes!

Worrying forever about future sicknesses, natural disasters that could occur in future or about other persons/ situations which could cause a decrease in his level of enjoyments is called ‘tāpa duḥkha’.

Samskāra duḥkha: Every action leaves a subtle impression in the mind. Due to repeatedly enjoying comforts, newer impressions (samskārās) tend to get created in the mind, which could create a new chain of actions. The presumption that a desire fades from the mind once it is enjoyed is absolutely wrong. The desire of the mind to experience that comfort again and again is ‘samskāra duḥkha’. This samskāra duhkha is the primary cause for all forms of sorrows and pain experienced during a lifetime.

Guṇavṛtti virodhaṃ: This is the suffering due to the lack of harmony between the attributes of goodness, passion and ignorance (sattva, rajas, tamas). When one trait raises its head, the influence of the other two is weakened. Traits of passion and ignorance constantly strive to negate the happiness that has arisen due to traits of purity. Even when these worldly comforts are being enjoyed, the mind constantly struggles due to the enmity between the three traits. This enmity amongst these three traits is known as ‘guṇā virodhaṃ’.

Only Yogis can perceive the worldly experiences as painful. Although most spiritual aspirants grasp this matter they are unable to exit from these sufferings. Some aspirants acquire dispassion known as vaśikaraṇa vairagya and then proceed on the Yogic path.

33)Vitarka bādhanē pratipakṣa-bhāvanaṃ ǀ (II - 33)

Even if one is desirous of proceeding on this spiritual path through adherence to Yamas and Niyamas, it could be possible that due to the strength of the impressions of past actions (samskārās), the mind runs in the direction of violence and other negative influences. What should be done when the mind thus runs astray from the spiritual path? 

When the mind runs astray due to negative thoughts, the opposite feelings i.e. should be practised.

Vitarka bhāvana refers to feelings/ actions that are contrary to Yama, Niyama and other disciplines. They render the mind weak and helpless. At times the mind gets attracted towards violence, uttering falsehood, stealing etc. and chooses to turn towards them. Even at such times, the mind should, with firm determination be focused only upon the disciplines, which are contrary to those negative thoughts. Due to this determined focus the suffering caused by these negative influences will be weakened!

Samskāra-sākṣāt-karaṇāt pūrvajāti jnānam | (III - 18)

Through saṃyama on the subtle impressions (samskāras) and through directly perceiving them, the knowledge of the previous births arises in the Yogi.

The hidden subconscious impressions that are blossoming in the mind are known as samskārās. The word samskārās also implies symbol or mark. Using an iron needle if lines are forcefully drawn on a stone plank the impressions of those lines remain etched on it. They do not disappear even when erased. Akin to this, in the mind of an ordinary human being at every moment the impressions emerging from his daily fruitive actions are being etched. These impressions that have emerged from fruitive actions cannot be erased from the mind!

These impressions can also be classified as those originating from righteous deeds (dharma mūla) and those originating from unrighteous deeds (adharma mūla). When through perfect mental restraint, impressions pertaining to the past period (purvavṛtti samskāras) are perceived, then knowledge about the past births dawns. When the same restraint is shown towards impressions being currently formed (parāvarti samskāras), then knowledge about the future arises. Some actions that are likely to take place in the future will be visible to the eyes. Yet, even those who have achieved supreme mastery in Yoga find it difficult to acquire complete knowledge about the future.

Tac-chidreṣu pratyaya-antarāṇi samskārēbhyaḥ ǀ (IV - 27)

The mind which has not obtained discriminatory intelligence comes under the grip of subtle impressions of past actions (samskārās) which in turn creates newer impediments in attaining liberation.

Even after discriminatory awareness between Self and non-Self objects arises in the aspirant, it is possible that in the in-between gaps some subtle impressions of past actions, which were latent, rise up. These impressions combine with already existing impressions and create bigger obstacles in the path of liberation.

The subtle impressions that arise vary between Yogis and ordinary persons. As the Yogi inches closer towards liberation, the impressions which tend to cause obstacles reduce. In ignorant persons these impediments appear in the form of a veil of ignorance (āvaraṇa) and turbulence (vikṣepa). In Yogis, the veil of ignorance (āvaraṇa) ceases to exist. Only a certain degree of turbulence (vikṣepa) is visible in them.

Tataḥ klēśa karma-nivṛttiḥ ǀ (IV - 30)

Upon reaching Dharma-megha-samādhi, actions tainted with afflictions (kleśa-karma) will be annihilated.

The 5 afflictions are spiritual ignorance (avidya), egoism (asmita), attachments (rāga), aversion (dweśa) and fear of death (abhiniveśa). This was discussed in the second chapter. The actions of the ordinary are tainted with these afflictions.

In this aphorism the word action (karma) refers to pure untainted actions of Yogis. Actions of Yogis are neither white nor black (aśukla, akrishna). As his actions are pure and untainted he does not have to reap their consequences.

Even from Asamprajnata samadhi there is a risk of falling down. Those who have arrived at the Dharma-megha samādhi state do not even have the fear of slipping down! As such the possibility of actions and their consequences does not arise in them even remotely!

Even after destruction of spiritual ignorance, subtle impressions of those past actions which are to be experienced in the present body (prārabdha samskāras) continue to create havoc in the Yogi. Unless and until these prārabdha samskārās are annihilated, these experiences cannot be avoided. Hence the Yogi should relentlessly continue on his path till he arrives at the stage of Dharma-megha samādhi. At this point all such afflictions get washed out totally!

Components of Kriya Yoga

Nadi Shuddhi Vyayama (Subtle Yogic Exercises)

Asanas (Yogic Posture)

Pranayama (Breathing 'exercises')

Mudras (Yogic gesture)

Dhyana (Meditation)

Nadi Shuddhi Vyayama (Subtle Nerves Purification Techniques)

His Holiness Sri Swamiji has structured the exercises in a manner to not only for the elite, elderly, youth, children but also to those who work under pressure. All exercises can be performed with ease in a short time and good results can be obtained. Normal exercises done in Gyms or otherwise will be beneficial as long as they are practiced,and the moment they are stopped, one tends to gain weight, and joint pains recur. But, these exercises wont have such side effects, when practised under the experience yoga teacher.

People practicing Nadi suddhi exercises should know ‘What Nadi is? ’ How do they function?’ ’How Nadis get polluted ? ‘ ‘what is meant by cleansing of nadi ?’ etc.

The word Nadi is derived from the Sanskrit word Nad,means flowing . As per “Bhoota Shuddhi Tantra” there are 72000 Nadis pervading the body. The nadis are subtle channels and pranic energy flows through them throughout the body. Kundalini energy flows in the form prana in the Nadis and radiates electro magnetic energy. The prana flowing through the Nadis energizes the body. The nadis in course of time gradually get blockages due to pollutants. The body slowly weakens and person gets diseases. The reasons for the pollution of nadis are as follows : due to flaws in learning the sastras, polluted food and water, association with bad people , un hyglenic place of living, irregular time for practice, influence of occupation , the place of birth, the ill conceived notions in meditation and spiritual practice, lack of cleanliness. Hence one has to take every care to enable the kundalini energy to flow uninterruptedly and smoothly through all the nadis. Thus the health could be preserved.

Asanas (Yogic Postures)

Pranayamas (Breathing 'exercises')

12 Pranayamas

‘Prana’ meaning life force.  ‘Ayama’ meaning to restrain or to draw out.

12 Pranayamas are very important. Surya Chandra nadi Bhedana and Sahaja pranayama cleaning the insides. Your concentration and memory power improved. It appears simple, left and right nostrils. Practice 40 times daily, early morning and before bedtime. You will experience the benefit. Avoid spicy food. Eat mild food. Very necessary. It is dangerous to grow a big belly. If you have a thyroid problem, take some medicines and do serious breathing exercises. Don’t use too many methods of modern science. Avoid too many over the counter medicines. First be your own doctor and heal your body with meditation and control of body and mind. Otherwise, not eligible for Yoga. It is very simple. Early morning drink 4 glasses of lukewarm water. Gradually increase day by day from 1 glass to 4 glasses. Very simple medicine. Tell me your report after one month. I practice this. I have reduced medicines. I feel light. No tiredness. No afternoon napping. Not too much food. Too much food induces daytime sleep. Decrease food intake. Don’t fill your stomach. It is a big danger. Stop eating before you are full. Don’t eat till you burp. Then you will sleep. Mothers encourage children to eat their fill. Don’t serve yourself too much food. Eat a little bit at a time. Others may think you are eating all the time. Take only a small quantity. Unnecessarily don’t get depressed and upset over silly things. Like a dog, like a lion, people react. You must observe all these things if you are practicing Datta Kriya Yoga. This is not nonsense. It is highly sensible.

1. Sahaya (Dirga or Shuddha Pranayama) (Three-Part Breath) with Brahma Mudra

2. Niyantrana (Viloma Pranayama) (Hanuman Breath) with Adi Mudra or Chinmaya Mudra

3. Surya & Chandra Anuloma Viloma Pranayama (Right & Left Nostrils Breath) with Nasikagra Mudra

4. Antar-Bahir Kumbhaka Pranayama (Internal Retention & External Retention Breath) with Jnana, Chin or Chimaya Mudra

5. Bhastrika Pranayama  (Bellows Breath) with Nasikagra Mudra

6. Kapala Bhati Pranayama (Skull Shining Breath) with Nasikagra Mudra

7. Seetkari Pranayama (Hissing Breath) with Jnana, Chin or Chinmaya Mudra

8. Sheetali Pranayama  (Cooling Breath) 

9. Amrita Bindu Pranayama (Nectar Breath) with Jnana, Chin or Chinmaya Mudra

10. Sama Sitoshna Pranayama (Cooling Breath) with Chinmaya Mudra

11. Ujjayi Pranayama (Victory Breath) with Chinmaya Mudra (Khechari Mudra)

12. Bhramari Pranayama (Humming Bee Breath) with Jnana, Chin or Chinmaya Mudra

Moorchha Pranayama (Fainting Breath)

Palavani Pranayama  (Float Over Water Breath)

Pranayama Practice

Asana and Pranayamas

Pranayamas

Mudras (Hand Gestures)

These mudras are to be practiced in unison with Sahaja Pranayama (deep diaphragmatic breathing) for about three to six minutes each, while mentally chanting Om (Omkara Nadham).

Certain mudras described can be practiced for longer periods of time, while a few have time restrictions. When it is indicated that a mudra be held firmly, this means just tight enough to feel one’s pulse. Asana (posture) is not of foremost importance while practicing Mudras. However, it is imperative that the spine and head be kept in upright position and the body in a relaxed state.

Mudras are basically signs with hands and fingers − particularly finger tips, which are the centers of nerve endings. They enhance the interaction between the psychic, subtle and physical aspects of the body. From time immemorial yogis had the intricate knowledge of finger tips and their relationship with Pancha Bhootas and Pancha Prana Tatwas. Today the modern science has widely acknowledged that acupressure, if appropriately applied on the fingertips, may cure certain diseases.

The mudras channel the subtle pranic energies to particular subtle centers, or chakras (Muladhara, Swadhistana, Manipuraka, Anahata, Vishudda and Ajna). This activates and energizes the chakras, which in turn transmit energy to corresponding parts of the body. Energy radiating from the chakras churns the Pancha Praana Shaktis ( Prana, Apaana,  Vyaana, Udaana and Samaana Vayus) and thereby purifies associated organs. The result is perfect synchronization of the five elemental energies. This flow of energy from the chakras through the subtle nerves purges all the disease causing etheric patches in the corresponding part of the body.

 Sources: His Holiness Dr. Sri Ganapathi Sachchidananda Swamiji unveiled six special Pranayama Mudras for Healthy Life for the first time on 21st June 2014 at Jesus Datta Retreat Center in USA, and thereafter at Mauna Yoga Conference in Germany. 

Brahma Mudra

Jnana Mudra (Wisdom Hand Gesture)

Chin Mudra (Consciousness Hand Gesture)

Chinmaya Mudra (Awareness Seal)

Adi Mudra (First Hand Gesture)

Bhairava and Bhairavi Mudras

Shanmukhi Mudra (Seven Gates Hand Gesture)

Keechari Mudra (Tangue Lock Gesture)

6 Mudras for Health

Datta Kriya Practice

Datta Kriya Yoga Practice Session

Namaskaras (Salutations)