Preface
The first volume of the study of Yog Sütras consists of the first quarter of the Sütras titled Samadhi Päda. It began by defining Yog and then went on to mentioning quintessential Yog of accomplished Yogis, the Uttama-Adhikari, which is the class of supremely qualified Yogis. Thus, for the Yog seeker there was a huge volume of basic, fundamental and foundational information, vital for learning Yog. The Samadhi Pada, therefore, is a mine of information for the seekers of Yog who are not of the level of the supremely qualified. There is hardly any instructional, tutorial or 'practise' matter in it. The Uttama-Adhikārīs do not need any such instructional material since they belong to the accomplished and exclusive class of Yogis. The Samadhi Pada mentions how brimming Yog actualises in such Yogis by way of Samādhis. Samādhis are of two kinds viz., Samprajñāta and Asamprajñāta Samādhi. Then, the supreme class of Yogis gravitate towards the final spiritual summum bonum, which is Kaivalya or emancipation. For the keen spiritual seeker, who is well-disposed in Samskāras, there is a fascinating over-view or bird's-eye view of the Yogi's final journey to ultimate spiritual endeavour. There is a heart-touching view and information of essential Yog and the essence of Yog. The means of this Yog is codified as 'Abhyasa' (the effort to be-steady the Citta). For the Uttamādhikārī, whose Citta is rich and resourceful and brimming with Nirodha Samskāras and Vairagya, Abhyāsa is the means for Vairagya from all objects of the universe. Gunas are infra and supra-infra matter or source matters for all and Paraloka. These objects bewitch and bind one to the self and bewitching objects of this world and the worlds hereafter, ie, Thaloka strongly binds one to life after life and death after death! The Yogi here gets insulated from such gravities. Therefore, the Yogis dart in the 'no-gravity' liberation zone. But what are the means of Yog for the others? Thus Patanjali begins the second chapter to divulge the means which need to be acquired. The already-mentioned means of 'Abhyasa' and 'Vairagya' are opened and decoded. Hence the second volume is captioned "Precepts on means of Yog called Sadhana Päda". This should not be mistaken as Sädhanā Pāda. Sādhanā means practices. Here Sädhana stands for means or tools. Hence it should be very clear that the second chapter of Yog Sütras is about the means of Yog. Yog, because of its magnanimity can start anywhere. This is because it has an open architecture and a huge gateway. Yog has, fortunately a 'non-Yogika gate'. This can lead to Yog. Non-Yog does not antagonise Yog. Un-Yog would do that. Thus precaution should be taken we do not slip into unyogika practices. Yog has a magnanimous run-up with continuous allowances leading the way in a graduated manner. That is to say that one can commence Yog for health and physical culture and fitness or for remedials for the body. Thus Yog can be the means for such purposes. It can create relaxed and eased out psycho-sensory conditions. On the journey, at some stage, our practices should turn out and augment Abhyäsa and Vairagya potentials apart from the benefits of consumer packages. Thus the test for the seeker that the practices are on the right track. Sooner or later one must ideally adhere to classical and traditional approach than the current process of Āsana+Prāṇāyāma+meditation which has become fashionable in our times. The age-old process is broad-based and fit for the grand super structure of Yog. This needs to be understood and pursued.
Vedas (1216)
Upanishads (508)
Puranas (636)
Ramayana (764)
Mahabharata (376)
Dharmasastras (167)
Goddess (520)
Bhakti (241)
Saints (1556)
Gods (1309)
Shiva (395)
Journal (181)
Fiction (64)
Vedanta (382)
Send as free online greeting card
Email a Friend
Visual Search
Manage Wishlist