Patanjali Yogashastra Ek Chintan

Here's a comprehensive summary in English of the provided Jain text, "Patanjali Yogashastra Ek Chintan" by Basant B Rahurkar:

This article, "Patanjali Yogashastra: A Reflection" by Dr. Vasant Gajanan Rahurkar, explores the profound significance and multifaceted nature of Patanjali's Yoga Sutras within the broader context of Indian philosophy and psychology.

The author begins by highlighting the Bhagavad Gita's assertion that a yogi is superior to ascetics, scholars, and even those who perform karma. This underscores the universal applicability and ultimate importance of yoga. Patanjali, through his deep study of Indian literature and his own profound experience, compiled the Yoga Sutras to provide seekers with a clear understanding of this all-encompassing path. Yoga is recognized as a unique contribution of India to the world of Sanskrit literature.

The article posits that while modern science grapples with understanding the intricate workings of the human mind, brain, and intellect, Indian tradition has conducted extensive research in this area. However, the author emphasizes the need for modern scientific validation and dialogue with these ancient discoveries, particularly concerning subjects like Kundalini awakening and advanced meditative states.

Patanjala Yoga Philosophy as Indian Psychology: Dr. Rahurkar asserts that Patanjali's Yoga philosophy can be considered a form of Indian psychology. He advocates for the promotion of yoga, asanas, and related practices in education for strengthening mental fortitude. Drawing from ancient seers, he states that humans are "children of immortality" and not inherently fallen. Yoga, therefore, aims to awaken dormant powers within, such as vital energy through yoga and attentiveness through knowledge, for the benefit of humanity.

Yoga: Scripture and Art: Yoga is not merely about physical fitness or curing diseases, nor is it about acquiring supernatural powers to impress people. Its true purpose is the upward journey of the soul's victory. Yoga scripture aims to enhance the body, mind, dormant energies, physical and mental health, moral life, and self-awareness. It is a science of human development, inspiring one to progress on a divine and grand path.

Yoga and Vedanta: Patanjala Yoga philosophy is presented as a complementary scripture to Advaita Vedanta, representing two facets of the same Brahman knowledge: one theoretical (Vedanta) and the other practical (Yoga). While some, like Vachaspati Mishra, believe the "yoga" mentioned in the Brahma Sutras refers to Patanjali's Yoga, the author argues this is mistaken, as Vedanta, in its scriptural context, doesn't align with dualistic yoga. The culmination of Upanishadic yoga is seen in the Bhagavad Gita.

The Meaning of Yoga and Patanjali's Contribution: The fundamental meaning of yoga is the control of mental modifications (Chittavrittinirodha). Lord Krishna's teachings to Arjuna highlight this. The recurring phrase "Brahmavidyam Yogashastre" at the end of each chapter of the Bhagavad Gita signifies yoga as an integral part of Vedic Brahma-vidya. Patanjali structured this Vedic Brahma-vidya into the classical form of Yoga Sutras, divided into four chapters: Samadhi Pada, Sadhana Pada, Vibhuti Pada, and Kaivalya Pada.

Yama and Niyama: Psychological Significance: Patanjali's detailed exposition of Yama (ethical restraints) and Niyama (observances) is considered a significant psychological analysis. The five Yamas are Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/continence), and Aparigraha (non-possessiveness). The five Niyamas are Saucha (purity), Santosha (contentment), Tapas (austerity), Swadhyaya (self-study), and Ishwarapranidhana (surrender to God). Rahurkar notes that Patanjali's inclusion of these Yama and Niyamas reflects a deep understanding of individual progress and harmonious social cooperation.

Development of Indian Philosophical Systems: The article then traces the development of Indian philosophical systems (Darshanas) arising from human curiosity after the creation of the Vedas. The author refers to the Nasadiya Sukta of the Rigveda, which speaks of the creator of the universe. This inquisitiveness led to the formation of the six Darshanas.

• Vaisheshika: Kanada introduced six categories.
• Nyaya: Gautama described a seventh category, "Abhava" (non-existence), and its four types.
• Samkhya: Kapila's Samkhya philosophy signifies an evolution in metaphysical thought. While Nyaya-Vaisheshika include the soul and mind as substances, Samkhya considers the soul (Purusha) as the 25th principle. The mind is defined as the faculty of intention and deliberation. Samkhya's theory of causation is widely accepted. Many Samkhya principles are essential for understanding Vedanta. The author notes that while the primordial cause in Samkhya (Pradhana) is unconscious, leading to the acceptance of God and the development of Sesvara Samkhya (Theistic Samkhya), where the conscious Purusha is God and the cause of the universe. The union of consciousness and the universe is facilitated by surrendering to God.

Mimamsa and Vedanta: The Vedic mantras, as classified by Vyasa into four Samhitas, were considered essential for Yajna (ritual). Jaimini's Purva Mimamsa focuses on the interpretation and application of these mantras, the nature of Dharma, and its ultimate fruit. While karma-kanda (ritualistic action) aimed for heavenly attainment, the upasana-kanda (worship) and jnana-kanda (knowledge) were less emphasized in Mimamsa. The ultimate goal of the Vedas is the union of the individual soul and Brahman, which is elaborated in the Brahma Sutras (Uttara Mimamsa).

Critique of Brahma Sutras and Yoga: The author points out that Sesvara Samkhya has limited discussion on upasana, with only Ishwarapranidhana mentioned. Its ultimate aim is the realization of Purusha, not the identity of Jiva and Brahman. The Brahma Sutras, however, aim to establish this identity. Shankaracharya, in Vivekachudamani, emphasizes discerning the difference between Jiva and Brahman.

The author asserts that Vyasa (the author of Brahma Sutras) refuted this yoga (implied to be Patanjali's Yoga, as the first sutra is "Athayoga-anushasanam"). This claim is further supported by Marathi works like "Bhartiya Manasshastra." It is estimated that Patanjali lived about three thousand years after Badarayana Vyasa, the systematizer of Brahma Sutras.

Patanjali's Contribution to Psychology and the Structure of Yoga Sutras: The article addresses the claim that the five mental modifications described in Vedanta are derived from Patanjali's Yoga Sutras. It's important to distinguish between 'Manas' and 'Chitta.' While Samkhya has the internal organ trinity of Manas, Buddhi, and Ahamkara, Patanjali's Yoga includes a quartet: Manas, Buddhi, Ahamkara, and 'Chitta.' 'Chitta' is a crucial element in Patanjali's Yoga, not explicitly discussed in Samkhya.

Patanjali's Yoga Sutras provide a significant analysis of Indian psychology, harmonizing individual and societal well-being. The Yamas contribute to societal advancement, while the Niyamas are essential for personal growth. Along with these, the practitioner engages in Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

Types of Samadhi and Kaivalya: Samadhi is divided into Samprajnata (with support) and Asamprajnata (without support). Samprajnata involves focusing on subtle objects, leading to the realization of "I am." This is followed by the abandonment of the "I am" feeling, leading to Asamprajnata, where the soul realizes its true nature – self-realization, termed 'Kaivalya' in Yoga. After achieving Kaivalya, the yogi observes the world as a witness and continues to perform selfless actions for the world's upliftment, living in a state of blissful liberation.

Structure of the Yoga Sutras: The author addresses the notion that the fourth chapter of the Yoga Sutras was added later. However, he argues that the systematic development of yoga concepts supports the current structure. The first chapter, Samadhi Pada, defines yoga as controlling mental modifications and discusses the means to achieve it (Abhyasa and Vairagya). The second chapter, Sadhana Pada, details the external limbs of yoga: Yama, Niyama, Asana, Pranayama, and Pratyahara. The third chapter, Vibhuti Pada, discusses the internal limbs and the knowledge and powers gained from them, referred to as 'siddhis' (accomplishments) which Patanjali considers obstacles to the ultimate goal of Kaivalya. The final chapter, Kaivalya Pada, describes overcoming obstacles, creating multiple minds and bodies, and ultimately achieving disembodied liberation. The term "Pada" (quarter) indicates the four-part structure.

Conclusion: The article concludes by noting that many critics have limited understanding of Patanjali and tend to equate yoga with mere displays of siddhis. The author chooses not to delve deeper into this, ending with a verse that praises someone's learnedness and courage but questions their knowledge of yoga in their land.

In essence, the article celebrates Patanjali's Yoga Sutras as a foundational text for understanding the human mind and achieving spiritual liberation, advocating for its integration with modern knowledge while upholding its timeless wisdom.