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Yoga Sutra text 1.9
Yoga sutra text 1.8
1.8. viparyayo mithyā-jñānam atad-rūpa-pratiṣṭham
viparyayaḥ, error;
mithyā, false;
jñānam, knowledge;
atad, not that, incorrect;
rūpa, form;
pratiṣṭham, established in
Translation: Error is false knowledge stemming from the incorrect apprehension [of something]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary)
The concept of viparyaya, or error, as the second type of vṛtti in Patanjali’s Yoga Sutras, highlights the misperception or misunderstanding of reality. This vṛtti arises when we incorrectly perceive or interpret something. A daily life example of this could be mistaking a friend’s neutral expression for anger due to our own insecurities or past experiences. This misinterpretation can lead to unnecessary worry or strain in the relationship.
Viparyaya differs from other vṛttis in that it can be corrected by true knowledge. In the example of the friend, later realizing or learning that your friend was just preoccupied, not angry, would correct the initial error in perception.
The essence of viparyaya is the imposition of incorrect knowledge onto a situation or object. For instance, fearing a harmless garden hose in the grass, thinking it’s a snake, is a classic example. The snake’s form is wrongly projected onto the hose, creating a vṛtti of error.
Patanjali’s Yoga Sutras recognize error as a natural but correctable modification of the mind. By acknowledging and understanding these misperceptions, and through the cultivation of true knowledge and awareness, yoga practitioners can overcome these false perceptions. This leads to a more accurate and clear understanding of reality, aligning with the sutras’ emphasis on discernment and personal growth (Edward F. Bryant, The Yoga Sutra of Patanjali).
Understanding and overcoming viparyaya (error or misperception) is crucial in the journey of yoga and personal growth. Here are some practical tips and exercises for yoga practitioners to recognize and correct viparyaya in their own lives, along with personal anecdotes, and further reading suggestions.
Practical Tips and Exercises:
- Mindful Observation: Begin by observing your thoughts and reactions without judgment. When you notice a strong emotional response, pause and ask yourself if there’s another way to interpret the situation. Is your reaction based on what’s happening now, or is it colored by past experiences or fears?
- Svadhyaya (Self-study): Regularly engage in self-reflection. Keep a journal to note instances where your perception might have been clouded by viparyaya. Over time, you’ll start noticing patterns in your misperceptions.
- Pratipaksha Bhavana: This is the practice of cultivating the opposite. When you catch yourself in a negative or incorrect thought, consciously try to consider a positive or alternative perspective. For instance, if you feel someone is angry with you, consider the possibility that they might be under stress and it’s not about you.
- Asana with Intention: During your physical practice, focus on asanas that promote openness and receptivity, like heart-openers or balancing poses. Set the intention to see things as they are, not as you fear or wish them to be.
Yoga Sutra text 1.7
1.7 pratyakṣānumānāgamāḥ pramāṇāni
pratyakṣa, sense perception
anumāna, inference, logic
āgamāḥ, testimony, verbal communication
pramāṇāni, epistemology
Translation: Right knowledge consists of sense perception, logic, and verbal testimony. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
In Yoga Sutra 1.7, Patanjali outlines pramāṇa as the first of the five types of vṛttis (thought patterns), emphasizing its role in discerning right from wrong knowledge. Pramāṇa is further classified into three sources: sense perception (pratyakṣa), inference (anumāna), and verbal testimony (āgama). Here’s how these concepts manifest in everyday life:
Sense Perception (Pratyakṣa): This is the most direct form of knowledge, gained through our senses. For instance, when you touch a hot stove, you immediately know it’s hot. This knowledge doesn’t rely on inference or someone else’s word; it’s a direct experience through your sense of touch. Sense perception is valued in yoga philosophy for its immediacy and directness.
Inference (Anumāna): This involves drawing conclusions based on observation. A daily example could be seeing clouds gathering in the sky and inferring that it might rain soon. You haven’t experienced the rain yet (sense perception), but you’re using past observations to make an educated guess. This form of knowledge, while useful, is considered less direct than sense perception.
Verbal Testimony (Āgama): This source of knowledge comes from trusting the words of others, like teachers or scriptures. For example, when a doctor gives a diagnosis, you trust their expertise even though you haven’t directly perceived the illness yourself. In yoga, texts like the Yoga Sutras are considered valid sources of knowledge, but the emphasis is still on personal experience.
Yoga philosophy, as explained by Edward F. Bryant, values personal experience and direct perception over indirect knowledge sources. It encourages practitioners to rely on their own experiential understanding as the highest authority. This approach fosters a deep, personal connection with knowledge, emphasizing the importance of firsthand experience in the journey of self-discovery and spiritual growth.
In conclusion, the concept of pramāṇa in the Yoga Sutras highlights the significance of personal experience in discerning true knowledge. Whether through direct sense perception, inference, or the words of trusted sources, yoga philosophy encourages an experiential approach to knowledge, underscoring the importance of direct experience in personal and spiritual development. For those interested in exploring this topic further or learning more about Edward F. Bryant’s work, delving into his writings or other resources on the Yoga Sutras would be beneficial.
Yoga Sutra 1.6
1.6 pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ
pramāṇa, epistemology, source of right knowledge;
viparyaya, error;
vikalpa, imagination, fancy;
nidrā, sleep;
smṛtayaḥ, memory
[These five vṛttis are] right knowledge, error, imagination, sleep, and memory. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
The ancient wisdom of Patanjali’s Yoga Sutras offers profound insights into the workings of the human mind. In Sutra 1.6, Patanjali delves into the nature of our thoughts, categorizing them into five distinct patterns. These patterns – right knowledge, error, imagination, sleep, and memory – play a crucial role in shaping our perception of reality and, consequently, our experiences in life. Understanding these patterns is key to mastering our minds and steering our lives towards peace and fulfillment. Yoga Sutra 1.6 delves deeper into the five different patterns of thoughts mentioned in Yoga Sutra 1.5. These patterns of thoughts can either lead us towards pain or guide us towards peace. Let’s explore each of these patterns and their significance:
1. Pramana (Right Perception): Pramana refers to having accurate and clear perception. It is the ability to see things as they truly are, without distortion or bias. When our thoughts are rooted in pramana, we have a clear understanding of reality, leading to a sense of peace and harmony. For example, if you read a news article, right perception would mean understanding the information without bias, leading to informed and balanced viewpoints rather than reactive judgments based on misinformation.
2. Viparyaya (Wrong Knowledge): Viparyaya represents distorted or incorrect knowledge. It occurs when our thoughts are clouded by misconceptions, prejudices, or false beliefs. These thoughts can lead us astray and cause suffering. For example when someone see a coiled rope in dim lighting and mistakes it for a snake. In this case, this person’s perception is distorted, leading to a false understanding of the object. This misconception can cause fear and anxiety for this person. Recognizing and challenging viparyaya is essential for cultivating a more peaceful and accurate understanding of ourselves and the world around us.
3. Vikalpa (Conceptualization): Vikalpa refers to the process of creating mental constructs, concepts, or imaginations. While conceptualization is a natural function of the mind, it can also lead to confusion and attachment. For example, when someone imagines or create a mental image of a unicorn. Although a unicorn does not exist in reality, the person can still conceptualize and imagine what a unicorn might look like base on description they have seen. Another example is worrying about a future event that hasn’t occurred yet, like imagining a disastrous outcome for a meeting. This unnecessary worry, based on an imagined scenario, can cause stress and anxiety, despite having no basis in reality. By observing and understanding our conceptual thoughts, we can discern between what is real and what is merely a creation of our mind, thus finding greater clarity and peace.
4. Nidra (Sleep): Nidra represents the state of sleep. Adequate sleep is essential for our overall well-being, as it allows our body and mind to rest and rejuvenate. However, excessive sleep can lead to stagnation and a lack of productivity. Nidra is also described as a state where mental fluctuations are suppressed, providing a temporary respite from disturbances. It is important to strike a balance in our sleep patterns to maintain optimal physical and mental health.
5. Smrtayah (Memory): Smrtayah encompasses the vast realm of memory, including dreams, imagination, and recollection. Memories can be both helpful and hindering, depending on their nature and how we engage with them. For example, dwelling on a past argument can keep you trapped in a cycle of resentment and anger, affecting your current mood and interactions. Conversely, recalling a positive experience can uplift and motivate you. Mindfully choosing which memories to focus on can significantly influence your emotional state. As yogis, we should examine our memories and discern whether they contribute to our growth and well-being or perpetuate patterns of suffering. By directing our energy towards positive and uplifting memories, we can cultivate a more peaceful and fulfilling life.
Yoga Sutra 1.6 serves as a powerful reminder of the influence our thoughts have on our overall well-being. By becoming aware of these different thought patterns, we gain the ability to discern between helpful and harmful mental states. This discernment is essential in our pursuit of peace, clarity, and personal growth. As we navigate our daily lives, let us be mindful of these patterns, choosing thoughts that uplift and guide us towards a deeper understanding of ourselves and the world around us. In this way, the teachings of Patanjali not only illuminate the path to spiritual enlightenment but also offer practical wisdom for a balanced and fulfilling life. Yoga Sutra 1.6 invites us to reflect on the different patterns of thoughts that arise within us.
Yoga sutra text 1.5
1.5. vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ
vṛttayaḥ, the changing states of mind
pañcatayyaḥ, fivefold;
kliṣṭa, detrimental, harmful, damaging, afflicted;
akliṣṭāḥ, nondetrimental, unafflicted
Transtation: There are five kinds of changing states of the mind, and they are either detrimental or nondetrimental [to the practice of yoga]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
The concept of “vrittis” in Patanjali’s Yoga Sutras is a profound insight into the nature of the mind and consciousness. These vrittis are essentially the various thoughts, emotions, and patterns that manifest in our mind. According to Patanjali, these mental fluctuations can be categorized into five types. This categorization is pivotal in understanding how our mind works and how it can either be a source of suffering or a path to peace.
The terms “klishta” (painful) and “aklishta” (non-painful) in this context are crucial. They suggest that some of these mental fluctuations lead to suffering and negative emotions, while others do not. This distinction is key to understanding the dual nature of our thoughts and mental patterns.
In Yoga Sutra 1.5, once again, I’d love to bring back the powerful metaphor likening the mind’s fluctuations to the disturbance of a lake. Just as a disturbed lake can either harness wind energy (a useful application) or merely cause distortion and chaos, our mind’s disturbances can be either constructive or destructive. This analogy beautifully illustrates the potential power and pitfalls of our mental states. My friend Sarah, a teacher, often felt overwhelmed by stress and negative thoughts. After studying Yoga Sutra 1.5, she began to identify and categorize her thoughts as ‘kliṣṭa’ or ‘akliṣṭāḥ’. This helped her to consciously shift her focus towards positive thinking, significantly improving her mental well-being.”
We can also do this exercise by spending a few minutes each day to observe our thoughts. Label them as ‘kliṣṭa’ (detrimental) or ‘akliṣṭāḥ’ (nondetrimental). This practice helps in recognizing which thoughts contribute to our peace and which do not.” We can also do breathing exercise for calmness: “When encountering stressful thoughts (‘kliṣṭa’), practice deep breathing. Inhale for 4 seconds, hold for 7 seconds, and exhale for 8 seconds. This helps in calming the mind and reducing the impact of negative thoughts.”
The practice of yoga, particularly as Patanjali teaches it, is centered around gaining a deeper understanding and control over these mental fluctuations. The ultimate goal is “chitta vritti nirodha” – the cessation of these fluctuations, leading to a state of inner stillness and clarity. Achieving this state is considered the pinnacle of yoga practice, bringing about a profound sense of peace and contentment.
Yoga Sutra 1.5 is more than just a philosophical statement; it’s a practical guide. It encourages practitioners to cultivate self-awareness, to discern the nature of their thoughts and emotions, and to actively work towards transforming negative mental patterns. This sutra serves as a reminder of the power we hold over our minds and the potential for transformation that lies within this understanding. By recognizing and managing the vrittis, we can navigate our mental landscape towards a more peaceful and fulfilling state of being.
Our workshop on Breathing and Pranayama will start in Jan 2024. Stayed tuned for details.
Yoga Sutra text 1.4
Text 1.4. vṛtti-sārūpyam itaratra
vṛtti, fluctuation;
sārūpyam, identification;
itaratra, otherwise, at other times
Translation: Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
vṛtti, fluctuation;
sārūpyam, identification;
itaratra, otherwise, at other times
Translation: Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
“In text 1.4, the analogy of the lake and the moon serves as a profound metaphor. Just as mistaking the moon’s reflection in a disturbed lake for the moon itself is an error, similarly, when the mind identifies with its ever-changing thought patterns, or vrittis, it becomes lost in the transient joys, traumas, and dramas of life. Thoughts and people, part of this material world, are impermanent. Identifying our minds solely with these transient aspects can lead to a lack of lasting happiness or truth. The deeper truth exists beyond this material realm. Consider Meena, a software developer. Despite her successful career, she felt a persistent sense of dissatisfaction. She realized that her constant chase for promotions and recognition were ‘vrittis’ – mental modifications clouding her true self. Recognizing this, she began to seek contentment from within, finding more happiness in simple daily activities rather than just career achievements.”
So, what choice do we have in life? A yogi chooses to cultivate a strong mind, one that shifts its focus from the ephemeral material world to the enduring spiritual truth within. In doing so, the true essence of life is illuminated. This involves acknowledging the impermanence of the external world and seeking a connection with what is eternal and unchanging.
By centering on the spiritual truth within, a yogi can rise above the fluctuations of the material world, finding enduring happiness and fulfillment. This journey demands a change in perspective and a commitment to internal growth and self-realization. With dedicated practice and a focused mind, a yogi can align with their true nature, discovering the profound beauty and truth beyond the transient nature of the material world.
This text resonates deeply with me, emphasizing that yoga is more than physical practice; it underscores the importance of inner purification to reconnect with our authentic selves. Inner purification is achieved through practices like pranayama (breath control), meditation, or asana which cleanse the mind and body of impurities such as anger and greed. Self-realization emerges as one consistently practices these techniques, leading to an understanding of one’s true nature as distinct from the body and mind.” This text serves as a reminder for myself that personal growth and self-purification are continual for everyone. It underscores the necessity of ongoing inner work to cleanse and align with our true selves, liberating us from the distractions and burdens that obstruct our spiritual journey. It encourages embracing yoga’s transformative power, not just on the mat but in all aspects of life.
We can practice mindfulness by starting our day with 10 minutes of meditation, focusing on the breath. This simple exercise helps in aligning our true nature by calming the mind and reducing the influence of external material disturbances.
This text acknowledges our struggles and imperfections, inspiring us to cultivate self-awareness, compassion, and dedication to our growth. It reminds us that yoga is a lifelong journey of self-discovery and purification, leading to a deeper connection with our true selves.
To access this deeper fulfillment, we must be willing to look beyond the surface. Like a yogi who calms the mind’s fluctuations, we need to silence the continuous distractions that bind us to fleeting existence. If we identify only with the vrittis, we become ensnared in illusion and fail to find genuine, lasting happiness. The yogic path teaches us to turn inward, exploring the depths of our being. Through introspection and inner work, we discover the true source of joy.
By centering on the spiritual truth within, a yogi can rise above the fluctuations of the material world, finding enduring happiness and fulfillment. This journey demands a change in perspective and a commitment to internal growth and self-realization. With dedicated practice and a focused mind, a yogi can align with their true nature, discovering the profound beauty and truth beyond the transient nature of the material world.
Yoga Sutra text 1.3
Text I.3 tadā draṣṭuh svarūpe ‘vasthānam
tadā, then, at that point;
draṣṭuḥ, of the seer, of the soul;
svarūpe, in its own real essential nature;
avasthānam, abiding, remaining, being absorbed in
Translation: When that is accomplished, the seer abides in its own true nature. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
“The mind is often engaged in relentless activity, brimming with thoughts, emotions, and various distractions. However, achieving a state of inner quietude allows us to access a more profound level of awareness and insight. Reflect on the analogy of a lake and the moon, as mentioned in text 1.2. When the lake’s surface is calm, it mirrors the moon’s perfect reflection. Similarly, yoga teaches that when the mind is tranquil, undisturbed by the constant ‘winds’ of sensory input and external influences, it can reflect our true nature. This idea echoes the concepts in texts 1.1 and 1.2, where yoga is defined as the practice of calming the mind’s fluctuations, leading to a state of Nirodha, or control and cessation. In the serenity of Nirodha, the soul begins to perceive its authentic essence. This essence is often described as pure consciousness, free from the mind’s constraints and conditioning. It is a state of unadulterated awareness, allowing us to connect with our genuine selves and experience unity and interconnectedness with our surroundings. This realization is akin to seeing and understanding one’s true self. Notably, yoga’s goal is not to alter who we are but to unveil and awaken the true nature of our being. It is a journey of attuning to our spiritual selves, recognizing that we are inherently complete and perfect.
Imagine a time when you were entirely absorbed in a moment, perhaps while watching a sunset, listening to music, or even in deep contemplation. In that instance, the usual clutter of thoughts, worries, and distractions faded away, and you experienced a sense of peace and connection with the moment. This experience is a glimpse of what the sutra describes — a state where the soul (the seer) rests in its true nature, unaffected by the usual turbulence of the mind.
In our everyday lives, our minds are like an ocean in a storm, constantly churned by waves of sensory inputs, emotions, and thoughts. This relentless activity often veils our true self. However, yoga offers the tools to calm this storm. Through practices like meditation, breath control (pranayama), and physical postures (asanas), yoga systematically quiets the mind.
For instance, consider the practice of meditation. Initially, it might seem like a battle with endless thoughts. But with persistence, there comes a moment of stillness, where the mind is no longer distracted by its usual patterns. This stillness is where we begin to experience our essential nature, free from the layers of conditioning and perception.
This concept is also echoed in the analogy of the calm lake reflecting the moon. When our mind is still, it reflects our true self, unobscured by the ripples of mental disturbances. This clarity brings about a profound understanding of our interconnectedness with the world, fostering a sense of unity and peace.
The practice of yoga, encompassing meditation, breath control, and asanas (physical postures), aims to purify the body and cultivate mental stillness. This process enables us to access our inner wisdom, gain clarity, and align with our true nature, ultimately fostering a deeper sense of peace, fulfillment, and self-realization.”
Yoga Sutra text 1.2
Text 2: yogaś citta-vṛtti-nirodhaḥ yogaḥ,
yoga; citta, the mind;
vṛtti, fluctuation, state;
nirodhaḥ, restraint, control
Translation: Yoga is the stilling of the changing states of the mind. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).
Citta refers to the mind, including its layers of consciousness, thoughts, and emotions. The concept of “citta” is central in understanding how yoga practice influences our mental state. The Yoga Sutras of Patanjali, particularly in Sutra 1.2, “yogaś citta-vṛtti-nirodhaḥ,” define yoga as the process of stilling the fluctuations (vṛttis) of the mind (citta). This sutra underscores the essence of yoga: to achieve a state of mental clarity and tranquility.
The fluctuations, or vṛttis, are various forms of mental activity — thoughts, emotions, memories, and imaginations — that can disturb the mind’s tranquility. When the mind is in turmoil, our perception of reality becomes distorted.
Now, let’s imagine a serene scene on a full moon night. The sky is clear, there is no wind, and the water in the lake is perfectly still, allowing you to see the reflection of the moon. Now, let’s throw a stone into the water. As the stone creates disturbance and waves, the reflection of the moon becomes distorted and unclear. You are no longer see the clear reflection of the moon. So the lake is there, the moon is there, you are there, but the reflection of the moon is no longer there. This analogy applies to us as well. When there is disturbance in our minds, are unable to see things clearly as they truly are, and the union between ourselves and the world is disrupted. If we consider the lake as our citta (mind), the moon as the material world, and the stone as our interaction with the material world through our senses, we can understand that our perception becomes distorted. Just as the stone disturbs the water, our absorption in the material world creates disturbances in our citta, preventing us from experiencing true union and perceiving things as the way they are. When we can eliminate these disturbance in our citta, we enter a state of yoga (union) and experience the fruits of practicing yoga. It is important to note that yoga is often misunderstood as merely physical postures (asana), breathing exerices, mindfulness practice or something exclusive to India. However, yoga goes far beyond than that. Its ultimate aim is to eliminate the disturbances (vrittis) in our citta. Another example is all of our actions are governed by the law of karma. Whatever we do, good or bad, creates karma and we experience the results of our karma. The law of karma operates without any divine intervention or external force. However, yoga provides tools to reduce the impact of our karma, by reducing the disturbance in our mind. It is similar to carry an umbrella when it’s raining, while we cannot stop the rain, having an umbrella helps us to minimize the impact of the rain.
Consider the scenario of a challenging day at work. You have an important meeting that doesn’t go as planned, leading to criticism from your boss. This event is akin to the stone disturbing the tranquil lake – it creates ripples of frustration, self-doubt, and anger in your mind. These emotional disturbances (vrittis) cloud your perception and may lead to further negative reactions or decisions, akin to the distorted reflection of the moon in the ruffled lake. The ultimate aim of yoga is nirodha, the stilling or restraining of these fluctuations, to achieve mental clarity and stability. This aligns with the analogy of the still lake — when the mind is calm, and undisturbed, it reflects reality clearly, without distortion.
This situation also exemplifies the law of karma. Your reactions to the criticism – whether you respond with anger, frustration, or calm introspection – will generate karma. If you react negatively, it may lead to strained relationships or more stress, perpetuating a cycle of negative karma. Conversely, responding with understanding or seeking constructive growth can create positive karma, leading to better outcomes in the future.
Practice yoga helps us to reduce the effects of (bad) karma by stilling the disturbance of the changing mind (vritti) to create clarity and stillness of the mind (nirodha).
Practical tips to still the mind in daily life include:
1. Mindfulness Practice: Engage in mindfulness exercises, like paying full attention to your breath or the activities you are doing. This practice helps bring your focus back to the present moment, reducing the impact of mental disturbances.
2. Regular Meditation: Set aside time for meditation daily. Meditation helps in observing the patterns of the mind and gradually quieting the constant chatter.
3. Yoga Asanas: Physical postures in yoga are not just about fitness; they help in preparing the body and mind for meditation, contributing to mental stillness.
4. Positive Affirmations and Self-Reflection: Cultivate positive thinking and self-reflection. This helps in understanding and addressing the root causes of mental disturbances.
5. Pranayama (Breath Control): Breathing exercises in yoga are powerful tools for controlling the mind. Techniques like deep breathing or alternate nostril breathing can be particularly effective in calming the mind.By incorporating these practices into your routine, you can work towards minimizing the vrittis, thus fostering a state of nirodha. This journey towards mental stillness not only improves your day-to-day clarity and well-being but also aligns with the broader yogic goal of transcending the limitations of the ego and connecting with a deeper sense of self.
At The Yoga Nest, we offer classes and workshops on asana, pranayama (breath control) and course in Ashtanga Primaries series. Come to us, you own the practice, and feel the transformation from within.
