Patanjali's Yogasutra | Dr. Kausthub Desikachar | II.20 | 23 June 2018

Introduction and Greetings

The video begins with greetings and introductions in a language that is not English.

Greetings and Introductions

• The speaker greets someone named Roopa Madam Prabhavati Jagat.

• There is mention of Anika, Agraja, Prasena, Raja, Misha, Tsubaki, Jnana, Presutti Puja Gap Arikara Prieta Ye-Yes Initium.

• The speaker mentions Devo and Sita Bhima Latin.

• Yoga is mentioned multiple times.

Discussion on Prakruti (Nature)

The discussion focuses on the concept of Prakruti in yoga philosophy.

Understanding Prakruti

• Prakruti is described as being made up of the three gunas (qualities) that are constantly changing.

• It serves the purpose of both experiencing/enjoying (boga) and seeking freedom (apavarga).

• Prakruti consists of elements (butas) and senses (indriyas).

Introduction to Purusha (Consciousness)

The speaker introduces the concept of Purusha in yoga philosophy.

Exploring Purusha

• Purusha is introduced as the perceiver or consciousness.

• It is distinct from what is perceived.

• Patanjali's Sutra 220 discusses Purusha further.

Difference between Prakruti and Purusha

This section highlights the difference between prakruti and purusha in yoga philosophy.

Understanding the Difference

• Prakruti is the changing nature, while Purusha is the unchanging consciousness.

• Prakruti consists of elements and senses, while Purusha is the perceiver.

• Modern understanding of consciousness as part of the mind is challenged.

Consciousness as the Perceiver

The speaker discusses how consciousness is the perceiver in yoga philosophy.

Consciousness as Perceiver

• Patanjali states that consciousness (Raja) is solely the perceiver, not what is perceived.

• This challenges modern psychology's understanding of consciousness as part of the mind.

Consciousness vs. Mind

The distinction between consciousness and mind is explored.

Consciousness and Mind

• Consciousness (Raja) is separate from the mind, which constantly changes due to memories and impressions (vasanas).

• Perception belongs to consciousness, not to the mind or body.

• Metaphorically, even after death, our eyes and ears remain in our body but cannot perceive.

Knowledge and Experience

The concept of knowledge and experience in relation to consciousness are discussed.

Understanding Knowledge and Experience

• Memory stored in the brain does not equate to knowledge according to Patanjali.

• Knowledge (jnana) belongs to purusha, not prakruti.

• Experience through senses and body is for purusha, not for them.

Perception and Experience

Perception and experience are further explored in relation to purusha.

Perception and Experience for Purusha

• The one who perceives (drashta), experiences, and enjoys is purusha.

• Body and mind are vehicles for experiencing, but the experience is not for them.

• This challenges modern intellectual analysis that relies heavily on the brain.

Information vs. Knowledge

The distinction between information and knowledge is emphasized.

Information vs. Knowledge

• Having information stored in the brain does not equate to knowledge.

• Patanjali clarifies that what one does with memory is knowledge.

• Modern reliance on internet searches for information may not lead to true understanding or reality.

Purusha as the Experiencer

The role of purusha as the experiencer is further explained.

Role of Purusha

• In Sankhya and yoga philosophy, purusha is the one who experiences and enjoys.

• Body and mind serve as vehicles for experiencing, but the experience is not for them.

Understanding Consciousness and Perception

In this section, the speaker discusses the difference between perceiving through consciousness and allowing the mind to dominate. They explain that consciousness can only exist in the present moment, while the mind tends to dwell in the past or future through memory and imagination.

• When perceiving through consciousness, one is fully present in the current moment. However, when allowing the mind to dominate, one may be focused on past experiences or future imaginings.

• Patanjali refers to this ability of perceiving through memory and imagination as "kalpate." He later explains that most of our perception is actually through the mind, which disconnects us from the present moment.

• Animals are better at functioning through consciousness because they accept and experience each present moment without resistance. Humans often struggle with accepting seasons like summer or winter due to their attachment to comfort.

• Humans tend to save money for an uncertain future instead of fully enjoying the present moment. The mind's dominance prevents us from experiencing reality as it unfolds.

• Patanjali emphasizes that it is important to understand why we are not functioning from a place of consciousness.

The Clashes and Afflictions

In this section, Patanjali introduces the concept of clashes or afflictions as obstacles to functioning from a place of consciousness. These clashes occur because even though our true self (Purusha) is pure, we perceive through biased minds and senses.

• Despite being inherently pure, Purusha perceives through a biased mind and senses. This unfortunate reality traps us in a state where our perception is influenced by biases.

• The term "clean" refers to being free from bias. Just as dirty water or sweet honey still make an object unclean, positive or negative memories in the mind create bias in perception.

• Bias can also be shaped by cultural, family, and educational influences. Different cultures and education systems lead to different perspectives on the same situation.

• Memories and impressions further contribute to bias. Even within the same family, individuals may have different experiences and perceptions based on their unique impressions.

• Our mind and senses always function through bias, whether it is due to cultural learning, family upbringing, education, or personal experiences.

Perception Based on Impressions

In this section, the speaker explains how our perception of objects can vary based on individual impressions. These impressions are not limited to traumatic events but also include repeated subtle experiences.

• Objects can be experienced differently based on individual impressions. For example, spicy food may be enjoyable for someone accustomed to it but unbearable for someone with a different impression of spiciness.

• Impressions are not limited to trauma but also include what we get used to or familiar with over time. Personal preferences and tolerances shape our perception of various aspects of life.

The Impact of Trauma on Perception

This section discusses how traumatic experiences can shape our perception and create different interpretations of the same situation.

Trauma's Influence on Perception

• Traumatic experiences can lead to the formation of painful memories and impressions, which can alter how we perceive similar situations.

• An example is given where people with no traumatic experience may see a dog as friendly and approachable, while someone with a bad experience may perceive the same dog as a threat.

• Our mind and body have biases due to the impressions we carry from past experiences, while consciousness remains unbiased.

• Consciousness is pure but depends on something impure (mind and body) to perceive. This creates a challenge for humanity.

Letting Experiences Pass

• Using the metaphor of water passing through a pipe, consciousness allows life experiences to pass without holding onto them like the mind and senses do.

• Mind and senses tend to hold onto experiences, memories, and impressions, complicating life. However, if consciousness dominates, it allows experiences to pass without attachment.

• Patanjali emphasizes that our focus should be on the present moment rather than worrying about what happened before or what comes after.

Making Choices in Perception

• We have a choice in what we choose to experience and what we choose to let go. Patanjali encourages us to exercise this choice through biasa (practice) and Vairagya (detachment).

• We should not blame external factors or objects for our choices. We can direct our mind and senses towards perceiving what we want to perceive.

• Yoga empowers us to redirect our body and senses towards fulfilling our purpose in life, rather than being distracted by the mind and senses.

The Relationship Between Purusa and Prakruti

• Our relationship with the body and mind is like a dysfunctional relationship between two different entities (purusa and prakruti).

• While they are different, we cannot reject or ignore our body and mind. Instead, we must use them without letting them control us.

• The function of prakruti (body and mind) is to serve purusa (consciousness), not the other way around.

Observing Experiences through Consciousness

• Consciousness remains constant while the taste of the body and mind keeps changing. We should allow life experiences to be observed by consciousness rather than getting caught up in the fluctuations of the mind.

• The ultimate message is to reconnect with our heart, as knowledge resides in the heart while information, impressions, and biases reside in the mind.

New Section

This section discusses the concept of consciousness and its role in yoga practice.

The Power of Consciousness

• Yoga is about connecting with the heart, which represents consciousness rather than the physical organ.

• We need to recognize that consciousness functions through the body and mind, but we should not be led by them. Instead, we should lead our mind and senses using the power of our consciousness.

• Self-empowerment comes from shifting our focus from being controlled by the mind and senses to being guided by our consciousness.

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