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Background
Of Ashtanga Yoga (Eight Limb Yoga by Patanjali)
The
yoga as stated by Patanjali is enumerated through Sanskrit and hence
contains only the main and the important thoughts. The first aphorism
of the first Pada(part), introduces yoga as:
Atha
Yoganushasanam | 1.1
That
means the anushasan of yoga (description) is stated henceforth.
That is to be understood and followed. The next aphorism states
the purpose of the yoga:
Yogas
chitta vritti nirodhah | 1.2
This
means that yoga means controlling the thought waves of the mind.
The thoughts, feelings, emotions arising in the mind are vrittis
(nature), which should be controlled. This is called yoga. The broader
perspective is expected and the word Chitta here means Individual
consciousness, which covers all states conscious, sub conscious
and unconscious.
While
trying to control the vrittis (thoughts, emotions, feelings), certain
disturbances are created which stop or divert the growth. Patanjali
has addressed them as " Antaray(Disturbances) creating chitta
vikshepa". These are described as under:
Vyadhistyan
sanshay pramad alasya virati bhranti darshanalabdha bhoomi katvanavsthitatvani
chittavikshepasteantarayah | 1.30
The
aphorism describes nine Disturbances in all. We will consider them
one by one.
Vyadhi
(Disease):
This
stage is different from the naturally healthy body or mind. Certain
undesirable changes are observed in the body or the mind, which
are harmful. To remove these changes, the entire strength is to
be concentrated which can hinder the progress of yoga. It is experienced
by all that if there are diseases or any ailments of the body, the
asanas cannot be performed properly. The study of yoga can be continued
when these diseases are cured. The main reason behind such diseases
is the imbalance in the seven dhatus in the body, the controlling
doshas - kapha, vata, pitta, the five sensory organs, the five organs
of action and the mind. When the balance is restored, the diseases
vanish. Many procedures in yoga are useful for retaining the balance.
Styan
(Languor):
Styan
means the laziness of the chitta, or the drowsiness of the mind.
The mind does not believe in karma or action and then there is a
tendency not to do anything. Due to this, the studies of yoga are
stopped or not undertaken. The laziness of the body is not considered
here as it is separately stated under the head Alasya. Here, the
mental and logical refrain towards the actions is aimed at.
Samshay
(Doubt):
If
there is a doubt in the mind whether it will be possible to undertake
something and succeed in it, it serves as an important hindrance
against starting the thing. " Samshayatma Vinashyati "
is known to all, which means that doubt leads to destruction or
eradication. To achieve something, first we must have self-confidence
regarding our abilities. Such confidence gives the required mental
strength to succeed in the endeavor. But if we have doubts in our
mind, it leads to destruction of the self-confidence. This in turn
leads to inadequate mental strength behind the efforts. When the
doubt arises, it continues to increase and then the efforts are
totally wasted. This leads to inaction and no achievement. If there
is a doubt in the mind regarding the path of the yoga, then it is
not possible to progress further. Thus, the doubt is a major hindrance
in the studies of the yoga.
Pramad
(Carelessness):
A mistake
made deliberately even after understanding its implications is carelessness.
The mind understands the strategy to be followed for achieving something,
but there is no action to achieve it. Such mistake is pramad, which
stops us from doing something, which is essential. The studies of
yoga do guarantee favorable returns and hence the desired results,
is thoroughly understood, but still no action is undertaken to pursue
the study. This is pramad, a hindrance in the progress.
Alasya
(Laziness):
The
body and the mind is turned towards inaction, i e laziness. Even
if all the abovementioned hindrances are removed, and if there is
laziness, then there will be no karma or action and hence no progress.
For progress in yoga, the necessary procedures are to be repeated
again and again. Due to laziness, this becomes impossible and the
progress is stopped. Mental strength and the firmness is essential
to remove laziness.
Avirati
(Worldly-mindedness):
Rati
means to enjoy. The organs desire to have pleasurable perceptions.
To allow them to engage in such perceptions is rati. The opposite
of this is virati that means virakti. Virati means to control the
organs from running behind such perceptions and not to let them
immerse themselves in things, which yield the perceptions. If there
is no virati, the organs will continuously run behind different
matters. Mind runs behind the organs and this causes hindrance in
the yoga. Absence of virati is avirati. To overcome this, control
should be exercised and gained on the organs.
Bhranti
(Hallucinations):
While
studying yoga, sadhaka experiences various things. However, wrong
interpretation of such experiences leads the sadhaka to the wrong
path, stopping his progress. During the study of dhyana, certain
sounds are heard or some scenes are visualized. Sadhaka may think
that this is awakening of the Kundalini shakti. However, these experiences
are not of awakening Kundalini Shakti. To believe such a thing is
misinterpretation. Many such hallucinations may be experienced.
If they are not interpreted by the sadhaka thoughtfully with the
help from his guru, they may lead him onto the wrong path.
Alabdhabhoomikatva
(Non achievement of a stage):
At
every stage and procedure of the yoga, the sadhaka can experience
the results. However, the duration of the practice required to get
the results is different for each sadhaka. Some may experience the
results immediately; some may take a long time. If to experience
the results at any stage, a longer duration is required or if in
a particular duration, the results are not experienced, then the
sadhaka starts doubting the studies, which may lead to its stoppage.
This attitude is alabdhabhoomikatva. The experiencing of the results
is relasted to the duration and this comparison leads to this hindrance.
So in spite of other conducive elements, the study is stopped.
Anavasthitattva
(Instability):
Even
after achieving a particular stage, inability to remain firmly in
that stage is anavasthitattva. In all the yoga procedures, right
from the physical procedures such as asana to the mental procedures
such as samadhi, it is essential to remain firmly in a particular
stage for some time after achieving that stage. The faith of the
sadhaka and the intensity of the practice determine this. If it
is not possible to stay firmly in the stage, doubts arise about
the sadhana which disturb the yoga studies and may stop them altogether
too. Hence, special efforts should be made to stay in the stages
firmly. The unwavering faith of the sadhaka can easily remove this
hindrance.
Thus,
Patanjali has described nine types of the hindrances. This description
is representative of his views. We experience the hindrances even
in daily practice of yoga. One should familiarise oneself with such
hindrances and try to overcome them so as to ensure the progress.
Sadhaka should have doubtless faith on the path of the yoga and
he should try to follow it religiously to overcome the hindrances.
All
these hindrances cause disturbances in the mind (vikshepa of chitta)
and cause certain effects. Patanjali has stated such effects in
the following sutra :
Dukkhadormanasyaangmejaytvashwasprashwasa
vikshepsahbhuvh | 1.31
All
these are termed as experiences due to vikshepas.
The
first experience or the result is pain. The pain may be physical
or mental. If it is not possible to overcome the hindrances in following
the path of yoga or if it is not possible to achieve the target,
it causes disappointment. The disappointment is termed as Dourmanasya.
Due to the hindrances, at times control over the organs cannot be
gained and the body does not cooperate in the studies of the yoga.
This is aangmejaytva. This results in loss of control over breathing
too and stops the progress.
To
remove the hindrances and their accompanying results Patanjali has
given the guidance in the following aphorism:
Tatpratishedharthamekatatvabhyash
| 1.32
That
means to remove the hindrances, there should be Ektattvabhyas i.e.
concentration. Concentration also means indomitable and doubtless
faith on the path of yoga. Patanjali has suggested that with such
unwavering faith and concentration only, all the hindrances can
be overcome and the ultimate aim can be achieved. While describing
the details of this ektattvabhyas Patanjali has clarified the ashtang
yoga path with the Yam
and Niyama.
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