Tag: Yoga Sutra

  • Sleep Stages, ‘Not Absence Of Thoughts’ Yoga Sutra 1.10

    Sleep and Dreams, are the two states of which we know precious little.

    Sigmund Freud, in his attempt to interpret the Dreams, has set up a system of Psychiatry, blames every one for their actions but themselves.

    He had interpreted Dreams only as an expression of Sex and depressed desires.

    Jung professed ‘Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung agreed with Freud’s model of the unconscious, what Jung called the “personal unconscious“, but he also proposed the existence of a second, far deeper form of the unconscious underlying the personal one. This was the collective unconscious, where thearchetypes themselves resided, represented in mythology by a lake or other body of water, and in some cases a jug or other container. Freud had actually mentioned a collective level of psychic functioning but saw it primarily as an appendix to the rest of the psyche’

    Then we have many Behavioral Psychologists.

    These scholars saw Mind as a Blind seeing An Elephant” seeing a part and interpreting it to suit them.

    Patanjali goes to the basics.

    Since we do not remember anything in sleep, is Sleep ‘Absence of Thoughts?’

    He says NO.

    According to Yoga Sutra 1.10, Sleep is a State where one is not aware of the thought waves.(Deep Sleep)

    This can not be confused with the ‘Yoga Sate where one is devoid of Thought waves”

    ‘Abhava pratyaya Alambana vritti Nidra” Yoga Sutra 1.10

    abhāva – absence, non-existence, nullity
    pratyaya – cause, resulting impressions
    ālambanā – support, basis, foundation, cause
    vṛttiḥ –  habits or activities of the mind
    nidrā – deep sleep

    Translation

    “Sleep is the mental habit characterized by the absence of form”

    That is we are not ascribing, in the Deep sleep stage,a Form for the Thought waves, that’s all.

    Indian Philosophy characterizes Four stages of Sleep.

    1.Wakefulness, Jagruti.

    2.Swapna,Dream State

    3.Sushupti,Deep Dreamless State and

    4.Thuriya, The Real Nature of Brahman,Pure Consciousness.

    Adi Shankara discerned three states of consciousness, namely waking (jågrat), dreaming (svapna), and deep sleep (suƒupti),[web 61][web 62] which correspond to the three bodies:[140]

    1. The first state is the waking state, in which we are aware of our daily world. “It is described as outward-knowing (bahish-prajnya), gross (sthula) and universal (vaishvanara)”.[web 62] This is the gross body.
    2. The second state is the dreaming mind. “It is described as inward-knowing (antah-prajnya), subtle (pravivikta) and burning (taijasa)”.[web 62] This is the subtle body.
    3. The third state is the state of deep sleep. In this state the underlying ground of concsiousness is undistracted, “the Lord of all (sarv’-eshvara), the knower of all (sarva-jnya), the inner controller (antar-yami), the source of all (yonih sarvasya), the origin and dissolution of created things (prabhav’-apyayau hi bhutanam)”.[web 62] This is the causal body.

    A fourth state is Turiya, pure consciousness. It is the background that underlies and transcends the three common states of consciousness.[web 63] [web 64] In this consciousness both absolute and relative, Saguna Brahman and Nirguna Brahman, are transcended.[141] It is the true state of experience of the infinite (ananta) and non-different (advaita/abheda), free from the dualistic experience which results from the attempts to conceptualise ( vipalka) reality.[142] It is the state in which ajativada, non-origination, is apprehended.[142](Wiki)

    What does Modern Science say on this?

    Waves in The Brain during Sleep
    Brain Waves during Sleep.
    Stage 1

    Stage 1 is the beginning of the sleep cycle, and is a relatively light stage of sleep. Stage 1 can be considered a transition period between wakefulness and sleep. In Stage 1, the brain produces high amplitude theta waves, which are very slow brain waves. This period of sleep lasts only a brief time (around 5-10 minutes). If you awaken someone during this stage, they might report that they weren’t really asleep.

    Stage 2

    Stage 2 is the second stage of sleep and lasts for approximately 20 minutes. The brain begins to produce bursts of rapid, rhythmic brain wave activity known as sleep spindles. Body temperature starts to decrease and heart rate begins to slow.

    Stage 3

    Deep, slow brain waves known as delta wavesbegin to emerge during stage 3 sleep. Stage 3 is a transitional period between light sleep and a very deep sleep.

    Stage 4

    Stage 4 is sometimes referred to as delta sleepbecause of the slow brain waves known as delta waves that occur during this time. Stage 4 is a deep sleep that lasts for approximately 30 minutes. Bed-wetting and sleepwalking are most likely to occur at the end of stage 4 sleep.

    Stage 5

    Most dreaming occurs during the fifth stage of sleep, known as rapid eye movement (REM) sleep. REM sleep is characterized by eye movement, increased respiration rate and increased brain activity. REM sleep is also referred to as paradoxical sleep because while the brain and other body systems become more active, muscles become more relaxed. Dreaming occurs due because of increased brain activity, but voluntary muscles become paralyzed.

    The Sequence of Sleep Stages

    It is important to realize, however, that sleep does not progress through these stages in sequence. Sleep begins in stage 1 and progresses into stages 2, 3 and 4. After stage 4 sleep, stage 3 and then stage 2 sleep are repeated before entering REM sleep. Once REM sleep is over, the body usually returns to stage 2 sleep. Sleep cycles through these stages approximately four or five times throughout the night.

    On average, we enter the REM stage approximately 90 minutes after falling asleep. The first cycle of REM sleep might last only a short amount of time, but each cycle becomes longer. REM sleep can last up to an hour as sleep progresses.

    Patanjali Yoga
    Yoga Sutra 1.10

    http://psychology.about.com/od/statesofconsciousness/a/SleepStages.htm

    http://ramanisblog.in/2013/04/21/how-to-communicate-words-patanjali-yoga-1-9/

  • How To Communicate, Words Patanjali Yoga 1.9

    In our Daily Life we hear a lot of words and we listen to some.

    Yoga Sutra 1.9
    Patanjali Yoga Sutra 1.9

    We react to them, by replying, feeling Happy, sad, angry or sad.

    Some times, a quarrel ensures leading to a trading of blows, even murder and in some cases break up of Relationship.

    Why?

    Because communicate thoughts and feelings.

    A thought is formed as a Concept, forms itself into a thought and we use the vehicle of language  as a medium of communication.

    (Language also has to be pass through the stages of Concept, thought and language)

    As such a Word goes through many stages before being spoken.

    There are always chances of it not conveying the feelings exactly.

    The spoken word is from one person and the hearing and understanding is by the other.

    The listener hears what he ”thinks’ the speaker conveys, that is what the ‘speaker thinks he conveys’

    So the listener of the words has only the impressions of the Spoken Word.(Sabda).

    What one understands from a communication is the impression one has of the Communication , and not of the Communication or the Feelings or intent behind it.

    Therefore, when we react to words, we must remember we react to our ‘Impressions, not to any thing else.

    Patanjali, in Yoga Sutra 1. 9, speaks of this.

    ‘Sapdagnanadupaadhi Vasthu soonyo Vikalpah’

    Sabda-Sound, communication, Words

    Gnana-Awareness

    Upaadhi-Impressions, discomfiture,

    Vasthu-the object,the person, the source

    Soonyo-fruitless

    Vikalpah-wrong impressions.

    Understanding only the impressions words leads to incorrect Knowledge, discomfiture.

    That is ‘we hear what we think the other person thinks what he likes us to hear’

    Now one can understand how erroneous one’s impressions of others thoughts can be.

    As words are the main reasons for misunderstandings, one should,

    ‘If you must speak, speak purposefully;Eschew all vain and profitless words.’

    ‘சொல்லுக சொல்லிற் பயனுடைய சொல்லற்க

    சொல்லிற் பயனிலாச் சொல்’ Thirukkaral.

    Related:

    http://ramanisblog.in/2013/04/20/knowledge-systems-patanjali-yoga-sutra-1-8/

  • Knowledge Systems Patanjali Yoga Sutra 1.8

    After explaining what the instruments or tools of Knowledge are, Patanjali sets on defining Correct and incorrect Knowledge.

    Knowledge is simply Awareness, that there is something.

    This is the beginning of Perception.

    For perception, please read my Post ‘Perception’

    Yoga Sutra
    Yoga Sutra

    For awareness, three things are needed.

    The one who perceives(Subject)

    That which is Perceived(Object) and

    A  Relationship between these two(Subject and the Object)

    A Table (Object) may be there and you ( Subject) are present..

    If you see the Table in front of your eyes, the system you follow is Realism.

    You are in a room and the Table in another room.

    But you know that the table exists m because you know it used to be there.

    This is Objective Idealism.

    There might be stable in your friend’s House in some other place or take the instance of Mars.

    In this case, you do not have the idea as such personally.

    But it exists as an Idea in some one else’s Mind.

    When we take things to Be, of which we have no IDEA,it is called Subjective Idealism or Solipsism., because it Exists as an Idea in some one else’s Mind.

    ‘Forget every thing, I am able to write on this, it has four legs and a Top’

    This is Pragmatism.

    Every information is through Language, that is from Words.

    In a Language, words are logically connected(excepting for the Politicians).

    So to know clearly one has to simply understand the logical connectivity and analyse the. language and words’the logical connectivity between them.

    This is Called Logical Positivism.

    All these systems evolved on being aware of.

    By following all systems or any, still we are left with Incorrect Awareness(Knowledge).

    Patanjali Yoga Sutra 1.8
    Yoga Sutra 1.8

    This Incorrect Knowledge prevents us from the Correct Knowledge.

    There is an interesting thought on this.

    What is Correct?

    That which is True all times?

    The funny thing is what or how we define Truth.

    Secondly if existence at all times is the criteria for  Correct Knowledge, no Knowledge is Correct for none of us will be around whether a particular thing will be there to after our Death.

    In fact things do change.

    What we have seen yesterday is no the same to-day.

    Take an Individual.

    I was 10, 25. 40 and 62 now.

    Every second I grow.

    I am different in all aspects this second from what I was seconds earlier.

    The what is the Truth about Me?

    An instance from Adi Sankara‘s Life.

    Adi Sankara was engaged in an argument on  Theory of Knowledge( Epistemology) with the Buddhists.

    Adi Sankara’s Advaita and Sunya Vada of Buddhists are poles apart.

    The Buddhists said,

    ‘Look at this candle, it has been burning for quite some time now.

    It has consumed Energy, its throwing around light has  reduced it  the quality(intensity) of Luminescence .

    It is dripping wax , affecting its Mass.

    So the Candle which we see this second is not the same as the one we saw a seconds ago.

    Therefore, Change alone is Real’

    Sankara replied,

    I agree with you entirely.

    Yet , with all the changes you say, how is it you say it is a Candle ?

    If it has been changing every second, as you rightly said., how come w still call it a Candle?

    The reason is that we KNOW, despite all the apparent changes,there is substratum running which is Permanent, through which we know a Thing exists”

    Now Patanjali speaks of Incorrect Knowledge thus.

    ‘Viaparyayo mithya Gnanam  atad rupa pratishtam’

    Wrong knowledge does not correspond the to the Real thing.

    I will post more information on this in the next Sutra as well.

    Note; As we enter slowly into Patanjali, the thoughts may be, just may be a bit abstract.

    I am trying to be as clear as possible.

    Please write to me if there is any query.

    And of course if there are any mistakes.

    * let no one be intimidated by these high sounding words like ‘Epistemology’ and  ‘isms”

    They are just sounds that’s all by the Scholars to scare you.

    The thought behind them is very simple, your grand mother can explain them simpler.

  • Identify The Tools of The Mind Patanjali Yoga Sutra 6

    We have seen in the earlier Sutra that one has to manage pleasures by understanding the Modifications of the Mind, which one makes us immersed in them to such an extent as to lose ourselves.

    We need the instruments to identify these.

    Patnajali
    Patnajali

    Mind, being the one to be managed, these instruments can not be from out side us,

    They have to be within us.

    ”Pramaana,Viparya,Vikalpa,Nidra, Smrithayah’ Yoga Sutra ( Samadhi Pada-1.6)

    However , until we become the Realized Soul, we have to use our discrimination.

    Here one finds an interesting Concept in Hinduism

    Unlike the Western Philosophy, Hinduism, treats the Mind as just an Organ. like eyes,ears, Nose, Body(tactile sensation), mouth etc.

    The West treats Mind an Entity along with Matter.

    We have three levels to aid us in being aware of,knowing, understanding , judging and directing.

    First the Brain,the physical organ, which is the instrument for collecting the sense impressions conveyed to it by the Neurons.

    Next, The Mind, which is like a CPU, collects these sensory perceptions(here again I use the term in the normal sense, not the philosophical sense) for analysis, assigns them a a Folder , as it were.

    Intellect, is the activity of the Mind(just as the Mind is the activity of the Brain), which recognizes this information, and assigns or passes, as it were, Judgement like correct or incorrect, Right or Wrong,

    This Intellect may be understood to mean ‘Buddhi‘-this is not an exact  equivalent for the Sanskrit  word.

    This Buddhi , under the directions of the Chiththa, directs it to take a particular course of Action, including what to store.

    This Chiththa , though the manifestation of the attributes of The Reality might be ‘have been affected by past mental impressions or Vaasanas( a term that denotes the remnants of all the Impressions of our earlier actions, including those that we have seeming ly forgotten and of our past Lives.

    We choose a course of the instrument of Knowledge, as directed by the Chiththi.(Siddhi)

    What are they?

     

    Accepting the information from others-Pramaanam.

    Direct Personal Experience-Prathyatcham.

    Inference-Anumaanam.

    Wrong, misleading Knowledge-Viparyayam

    Imaginary,different from what a thing is actually is-Vikalpam.

    Nidra-Sleep,

    Sleep is an instrument of awareness.

    http://ramanisblog.in/2013/04/17/manage-pleasures-patanjali-yoga-sutra-5/

    • Denying Senses Is Not Yoga, Patanjali Yoga Sutra 3 (ramanan50.wordpress.com)
    • Patanjali Dhyaanam.
    • Invocation to Patanjali

      Yogena chittasya padena vajam

      Malam sharirasya ja vaidyakena

      Yopa karot tam pravaram muninam

      Patanjalim pranjalir anato smi

      Abahu purushakaram

      Shanka chakrasi dharinam

      Sahasra shirasam shvetam

      Pranamami Patanjalim

      To the noblest of sages, Patanjali,

      Who gave Yoga for serenity of mind,

      Grammar for purity of speech,

      and Medicine for perfection of the body, I bow.

      I prostrate before Patanjali,

      Whose upper body has a human form,

      Whose arms hold a conch and disc,

      Who is crowned by a thousand-headed cobra,

      O incarnation of Adisesa, my salutations to thee’

    • Panjali’s Samadi Temple can be found at the following Link
    • http://ramanisblog.in/2013/04/12/brahmas-temple-forms-the-base-of-a-triangletirupattur/
  • Denying Senses Is Not Yoga, Patanjali Yoga Sutra 3

    ‘Thadha Dhrashtuhu Swarupe Avasthaanam – Sutra 1. 3 (Samadhi Pada)

    Man reverts to His Real Self or Nature when the Modifications of his Chiththa are controlled/managed.

    • tada – then, at that time; at the time of concentration and meditation
    • drashtuh – the seer’s, of the soul, witness, Atman, Self; from the root drsh, which means to see (It is significant to note that Patanjali is not trying to define who is the seer, or the nature of that seer. This is left to be answered or resolved in direct experience.)
    • svarupe – in its own nature, own form  or essence; (sva = own; rupa = form)
    • avasthanam – stability, settling, remaining, being in a state, resting, standing, lying, abiding; the root stha means to stand

    The Real Nature of man  is being happy , Bliss.

    One feels pain or sad because of the min’s modifications as a result of his interaction with objects, persons.

    This can be illustrated thus.

    Brain Waves During Meditation.
    Brain Waves During Meditation.

    There are three things needed to be aware of anything.

    The One who sees or perceives( I am using the term perceive in the normal usage and not with Philosophical connotations), The Subject;

    The Object of Perception or The Object and

    And a

    Relationship between the two.

    The subject may exist , the object may not as a point of perception.

    As I am writing this I am not aware of what is happening in the next room, yet things are there and there might be happenings.

    Yet I am not aware; this does not mean they do not exist.

    The same when the Object is present and the Subject is absent.

    Next is The Subject and The Object, both may be present but they may not be in relation, just as me in India and The US being where it is , the relation or connection does not exist now.

    Therefore to be aware the Subject and Object must exist and there should be a relationship.

    ‘What the eyes don’t see the Heart doesn’t grieve about’

    When we perceive, we get affected by it because of our natural dispositions our nature(attitudes/aptitudes)

    And we respond, either being happy or unhappy or in some cases being indifferent.

    If we, on the other hand were to be indifferent in all cases the objects, events or persons do not affect us in any way.

    Whether we note or not the objects, persons or talks about us will be there.

    We become happy or unhappy only when we respond mentally to them, which comes out in our words or deeds.

    This is what Patanjali speaks of here.

    He elaborates on this in the Next Sutra.