Patanjali's Yogasutra | Dr. Kausthub Desikachar | YS II.3 | 04 March 2017

Introduction and Invocation

The speaker begins with an invocation in Sanskrit, offering prayers and paying homage to Patanjali, the sage who compiled the Yoga Sutras.

Anika dhaha anum grahaya prakshina kleshara ashi hew Vesama vesadharaha anika vattrasubhogi Sarva vattna-yāra prakshūti hi bhōja-gapāri kāraha Pritai yasya-nityam Dībuhi hijā, sarvāvyātam sittāvimāla tanuhu Yoga do, yoga yoptaham Yoga nācitta sye padinavacam Malam shārinasyeca vāyibyatinam Yoga kaurotam pravaram moninam

• The speaker recites a Sanskrit invocation, paying homage to Patanjali and seeking blessings for the study of yoga.

Salutations to Patanjali

The speaker offers salutations to Patanjali, describing his divine form and attributes.

Patanjali pranjali rana tosmī Abāhu purushākāram Shankacakrasi dharinam Sahasraśirasamśvētam Pranamāmi patanjali mūsimati anantāya nāgarajāya namunamāha Patanjali māha bhāshākā pratisamśkṛtaihi Manovakayadur karanam Hatri ahipatayena maha Basha krat sutra kratjapi Nirmalantam surupinam Diyataramsri patinetiam

• The speaker offers salutations to Patanjali, describing his physical form and divine attributes.

Introduction to the Second Chapter of Yoga Sutras

The speaker introduces the second chapter of Patanjali's Yoga Sutras and discusses the benefits of practicing kriya-yoga.

• The second chapter of Patanjali's Yoga Sutras is about kriya-yoga.

• Practicing kriya-yoga brings two main benefits: closer alignment with sama dhī (equanimous mind) and reduction of klesha (afflictions).

• Kriya-yoga acts as a barrier between klesha and sama dhī, helping practitioners transition from suffering to a yogic state.

Understanding Kriya-Yoga

The speaker explains the concept of kriya-yoga and its role in overcoming afflictions.

• Kriya-yoga serves as a bridge between sama dhī and klesha.

• It helps practitioners move from the side of suffering (klesha) to the realm of yogis who have attained equanimity (sama dhī).

Crossing Over with Kriya-Yoga

The speaker elaborates on how kriya-yoga acts as a barrier that allows individuals to cross over from suffering to equanimity.

• Kriya-yoga serves as a barrier that helps individuals transition from the side of afflictions (klesha) to the realm of yogis who have achieved equanimity (sama dhī).

Hope for Reducing Afflictions

The speaker expresses hope for reducing afflictions through the practice of kriya-yoga.

• Patanjali's mention of reducing afflictions (klesha) in the second chapter gives hope to practitioners.

• The word "klesha" is defined by Patanjali, indicating that it refers to the source of suffering.

Definition of Klesha

The speaker explains Patanjali's definition of klesha and its significance in understanding human suffering.

• Patanjali defines five kleshas: avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesha (fear of death).

• Kleshas are considered negative aspects that cause suffering and need to be addressed through yoga practice.

Understanding Kleshas

The speaker delves deeper into the concept of kleshas and their role in causing suffering.

• The term "klesha" originates from a Sanskrit root meaning "that which hurts" or "causes suffering."

• The five kleshas defined by Patanjali are considered the sources of human suffering.

• Avidya, the first klesha, refers to ignorance or lack of knowledge, including misidentifying one thing as another.

Expertise in Kleshas

The speaker expresses comfort in discussing kleshas and highlights their importance in understanding human experiences.

• The speaker humorously mentions being more knowledgeable about kleshas than samādhi (state of meditative absorption).

• Understanding and addressing kleshas is crucial for overcoming suffering and progressing on the yogic path.

Avidya: Lack of Knowledge

The speaker explores the concept of avidya (lack of knowledge) as the first klesha.

• Avidya is the absence or lack of knowledge, and it is considered a heavy burden.

• It includes scenarios where one has limited knowledge (alpavidya) or misidentifies things.

• Avidya can lead to confusion, misunderstandings, and difficulties in various aspects of life.

Examples of Avidya

The speaker provides examples to illustrate how avidya manifests in different situations.

• Limited knowledge (alpavidya) can be dangerous, as it may lead to mistakes or inability to perform tasks effectively.

• Anyataavidya refers to knowing something as something else, resulting in incorrect identification.

• The commentators give an example of mistaking a rope for a snake in dim lighting as a classic case of confusion caused by avidya.

Confusion and Misunderstanding

The speaker continues discussing examples related to confusion and misunderstanding caused by avidya.

• Confusion arises when we cannot differentiate between objects due to inadequate knowledge or perception.

• Mistaking a rope for a snake exemplifies confusion and misunderstanding caused by avidya.

Understanding Avidya and Anyataakiyati

In this section, the speaker discusses the concept of Avidya and Anyataakiyati, which refers to understanding something as something else. Ignorance or not knowing at all is referred to as Akiyati. The speaker gives an example of not knowing Chinese except for their skill in table tennis.

• Avidya is the lack of knowledge of the Self or Self-realization.

• Anyataakiyati is understanding something as something else.

• Akiyati refers to complete ignorance or not knowing at all.

• Example: Not knowing Chinese except for their skill in table tennis.

Mithyaakiyati and Wrong Knowledge

This section explores Mithyaakiyati, which refers to wrong knowledge that is established due to our senses not perceiving things correctly.

• Mithyaakiyati is wrong knowledge established due to incorrect perception.

• Our senses may hear or see things differently, leading to a misunderstanding.

• Example: Hearing something differently than what was said or seeing things differently due to poor eyesight.

Confusion in Anyataakiyati and Clarity in Mithyaakiyati

This section highlights the difference between Anyataakiyati and Mithyaakiyati. While confusion exists in Anyataakiyati, there is no confusion in Mithyaakiyati as the wrong knowledge is established as right.

• Anyataakiyati involves confusion when understanding something as something else.

• Mithyaakiyati does not involve confusion; instead, wrong knowledge is established as right.

• Examples include misreading or misinterpreting information.

Avidya and the Realization of Self

The speaker explains that Avidya goes beyond superficial misunderstandings and refers to not having knowledge of the Self or Self-realization. In the yoga and sankya systems, there are two parts to us - the changing part (Prakriti) and the observer (Purusha).

• Avidya is not having knowledge of the Self or Self-realization.

• Yoga and sankya systems distinguish between the changing part (Prakriti) and the observer (Purusha).

• Prakriti includes our body, mind, and senses, which undergo constant change.

• Purusha is the unchanging observer or consciousness.

Understanding Prakriti and Purusha

This section delves deeper into Prakriti (the changing part) and Purusha (the observer). Prakriti encompasses our physical body, mind, senses, while Purusha is the unchanging consciousness.

• Prakriti includes our body, mind, senses that undergo constant change.

• Every day brings changes in our body such as aging or physical transformations.

• Purusha is the unchanging observer or consciousness within us.

Avidya as Lack of Knowledge about Prakriti and Purusha

Avidya refers to not knowing the distinction between Prakriti and Purusha. It involves a lack of clarity about their differences.

• Avidya is not knowing or lacking clarity about Prakriti (changing part) and Purusha (unchanging observer).

• It results in confusion regarding their distinct nature.

• Clarity comes from knowing and understanding Prakriti and Purusha as they are.

Avidya, Self-realization, and Suffering

Avidya is linked to suffering as it stems from not having knowledge of the Self or the changing entity. When we lack self-realization, we remain in a state of Avidya.

• Avidya is not having knowledge of the Self or the changing entity.

• Lack of self-realization leads to a state of Avidya.

• This state of ignorance is connected to suffering.

Observing the Body and Experiencing the Self

The speaker explores who experiences joy, suffering, and other sensations. It emphasizes that our body is not the experiencer but rather something beyond it.

• Our body is not the one experiencing joy, suffering, or other sensations.

• There is an observer beyond the body that experiences these phenomena.

• Even when we are asleep or dead, there is still an experiencer beyond the physical body.

Experience and Consciousness Beyond the Body

This section delves into the experience beyond the physical body. It questions what experiences exist when our body is switched off during sleep or death.

• The experience exists beyond the physical body.

• When our body is switched off during sleep or death, there is still an experiencer present.

• Consciousness goes beyond mere bodily experiences.

Meditation and Understanding Who Meditates

The speaker discusses meditation and emphasizes understanding who meditates. Meditation involves an experience that goes beyond just imagining objects with our mind.

• Meditation involves an experience that goes beyond imagination.

• Understanding who meditates is crucial in meditation practice.

• The experiencer in meditation is beyond the mind.

Different Interpretations of Avidya

This section explores different interpretations of Avidya from various philosophical perspectives, including Vedanta and its focus on lack of knowledge of the Higher Self or Divine Consciousness.

• Different philosophical perspectives offer diverse interpretations of Avidya.

• Vedanta defines Avidya as a lack of knowledge about the Higher Self or Divine Consciousness.

• Lack of realization of God is considered Avidya in Vedanta philosophy.

Asmita and Identification

The speaker introduces Asmita, which refers to identification. It is considered one of the dominant manifestations in today's world.

• Asmita refers to identification with certain aspects such as name, gender, nationality.

• It is seen as a dominant manifestation in today's world.

Identity and Definition of Asmita

This section further explores Asmita as identification with various aspects such as name, gender, and nationality.

• Asmita involves identifying oneself based on factors like name, gender, and nationality.

• These identities shape our sense of self.

New Section

This section discusses the importance of names and identification in our lives.

The Significance of Names and Identification

• We use names as a form of identity to address and interact with each other. Without names, it would be difficult to communicate effectively.

• Names are given to provide a sense of identity and structure. They help create a feeling of security and safety when interacting with others.

• However, we often become overly attached to our identities, such as our name or the space we occupy. This attachment can prevent us from realizing that these identifications are temporary and not the ultimate reality.

New Section

This section explores how attachment to our physical space can limit us.

Attachment to Physical Space

• We become attached to the spaces we occupy, such as our houses or bodies, and find comfort in creating convenience within them. However, we fail to recognize that these spaces existed before us and will continue to exist after us.

• Asmita, or identification, creates boundaries that make it challenging for us to separate ourselves from these spaces. While identification is convenient, it does not reflect the true reality of impermanence.

New Section

This section discusses how our body serves as a temporary residence for consciousness.

Body as a Temporary Residence

• Our body is like a construction around consciousness, providing safety and serving as its temporary residence. As we grow, our body develops according to the needs of consciousness.

• However, what happened before consciousness entered this body? The body did not create consciousness; it is merely a housing for it. We should not become overly attached to our bodies and mistake them for our true selves.

New Section

This section emphasizes that we are not the body but the consciousness residing within it.

Separating from Body Identification

• The body is not synonymous with our identity. We are the consciousness residing within the body, not the body itself. However, we often struggle to separate ourselves from our physical form due to attachment.

• Asmita extends beyond just identifying with the body; it also includes other forms of identification such as nationality, gender, or disease. These identifications can limit us and prevent us from realizing our true nature.

New Section

This section highlights how identifications can be temporary and limiting.

Temporary Nature of Identifications

• Many identifications we hold, such as nationalities or relationships, are temporary frameworks created by society. Countries have emerged and merged throughout history, demonstrating their impermanence.

• Identifying ourselves based on diseases or past traumas limits us and becomes part of our identity. However, these identifications do not define who we truly are. They are attachments that hinder our growth and freedom.

New Section

This section emphasizes the importance of prioritizing inner fulfillment over external identities.

Importance of Inner Fulfillment

• We often prioritize maintaining external identities over nurturing our inner selves. We focus on appearances rather than genuine happiness in our lives and spaces we occupy.

• Animals do not carry as many identifications as humans do; they do not differentiate based on borders or artificial identities. We can learn from them and strive for a more natural and authentic way of being.

New Section

This section discusses how identifications, such as relationships, can limit our independence.

Limitations of Identifications

• Identifying ourselves through relationships, such as being someone's property or belonging to someone, restricts our independence and individuality. These identifications are not reflective of reality but societal constructs.

• It is essential to recognize that every person has their own independence and should not be defined solely by their relationships or external labels.

Desire and Aversion

In this section, the speaker discusses the concepts of desire (Raga) and aversion (Dvesha) and their impact on our lives. The speaker highlights how we often become consumers of life and products, driven by sensory gratification. This leads to a constant pursuit of objects that we don't actually need, resulting in dissatisfaction and suffering. Additionally, the speaker explores the negative effects of aversion, such as being judgmental and rejecting things without keeping an open mind.

Temptation towards Objects

• Sensory satisfaction is like fueling a fire that can never be satisfied. The more we feed into our desires, the more they grow.

• We have become consumers of life and products rather than appreciators. We constantly seek new things without truly appreciating what we already have.

Disposability in Relationships

• Similar to objects, we treat people as disposable when new ones come along. We discard old friends for new ones, becoming consumers in relationships as well.

• This mindset prevents us from truly appreciating the people in our lives and leads to shallow connections.

Dangers of Desire (Raga)

• Raga is a temptation that pulls us towards objects without any reason or necessity. It fuels our sensory gratification but can lead us to pursue unnecessary things.

• Credit cards enable us to chase after objects we don't need with money we don't have, further deepening our desires.

Aversion (Dvesha) and its Consequences

• Aversion causes suffering by making us reject things without keeping an open mind or considering their positive aspects. It blinds us to opportunities and creates agitation.

• We become judgmental and develop a dislike for certain people or things, even if they are doing well. This leads to unnecessary suffering.

Strange Customs and Divisions

• Society can exhibit strange customs where people hate each other based on their choice of temples, despite worshiping the same deity. These divisions create unnecessary suffering.

• Aversion can blind us and prevent us from seeing things clearly, leading to a closed-minded and judgmental society.

The transcript provided does not include specific timestamps for all bullet points.

Desire and Fear

In this section, the speaker discusses the concepts of desire and fear and their impact on human behavior. The speaker highlights how fear can hinder personal growth and prevent individuals from reaching their full potential.

Desire vs. Violence

• The speaker criticizes individuals who claim to be spiritual and vegetarian but display a violent attitude towards non-vegetarians. They emphasize that such behavior contradicts the principle of ahimsa (non-violence).

• It is highlighted that violence towards others based on dietary choices is a human problem rather than a spiritual one.

Fear as a Survival Mechanism

• Fear is described as a gift given to humans for survival.

• While fear serves its purpose in dangerous situations, humans tend to keep the switch of fear activated all the time, leading to constant fear in everyday life.

• This perpetual state of fear creates confusion and prevents personal growth.

Fear of Loss

• The speaker explains that fear ultimately stems from the fear of loss, whether it be loss of status, job, relationship, or even life itself.

• Fear causes individuals to hesitate in taking necessary actions and prevents them from realizing their potential.

Functioning from Heart vs. Mind

• When individuals function from their consciousness and heart, they experience less fear.

• However, when they operate solely from the mind, fear increases due to the mind's tendency to create structures and seek security through memories and past experiences.

Defense Mechanisms and Stagnation

• Fear leads to the development of defense mechanisms that provide a false sense of protection but hinder progress.

• Similar to wearing excessive armor that restricts movement, constant fear prevents individuals from moving forward in life.

Reducing Fear through Kriya Yoga

In this section, the speaker discusses how kriya yoga can help reduce fear and overcome the obstacles created by fear.

Kleshas and Kriya Yoga

• The speaker introduces the concept of kleshas, which are obstacles to spiritual growth according to Patanjali.

• Practicing kriya yoga gradually reduces these kleshas.

Tatwag Nyana - Knowing the Truth

• Fear (habini) can be reduced through tatwag nyana, which means knowing the truth about purusha (the true self) and prakriti (nature).

• Understanding the distinction between purusha and prakriti helps in reducing fear.

Vivayakati - Discriminative Knowledge

• Asmita (ego) can be reduced through vivayakati, which refers to discriminative knowledge.

• This knowledge allows individuals to differentiate between seemingly similar things and reduces attachment to ego.

The transcript provided does not cover all sections of the video.

Desire, Aversion, and Fear Understanding the Nature of Attachment and Detachment

In this section, the speaker discusses how desire, aversion, and fear can be reduced through understanding the true nature of objects, cultivating positive company, and developing detachment from relationships.

Understanding Desire (Vishayatatwag Nyana)

• Desire is reduced by understanding the truth about an object and its intended purpose.

• When we recognize that objects are meant to serve a specific function rather than define our identity or social status, desire diminishes.

• For example, a car is simply a means of transportation. It doesn't matter which brand or model we have; what matters is its functionality as a vehicle.

Overcoming Aversion (Dveshaa)

• Aversion or hatred can be reduced through positive company (satsanga) and avoiding negative influences (dhushanga tiaga).

• Being in the company of non-judgmental individuals helps develop non-aversion towards others.

• Gossiping and negative company create aversion; therefore, it's important to surround oneself with positive energy and people.

Conquering Fear (Venev Ashaa)

• Fear arises from attachment to relationships. The fear of losing a relationship or one's means of living creates anxiety.

• Detachment from relationships (sambandhatiaga) helps overcome fear.

• Often, people are more attached to certain patterns or qualities of life rather than truly relating to life itself.

Summary

The speaker emphasizes that reducing desire requires understanding the true purpose of objects. Overcoming aversion involves surrounding oneself with positive influences while avoiding negativity. Conquering fear necessitates detachment from relationships. By practicing these principles, one can gradually reduce these emotional afflictions.

Thank you friends! Namaste