Samadhi pada sutra 2
May 21, 2020
Written by Yadla Vishwa Sree
As we have seen in the previous videos, about Patanjali yoga sutras, what is samadhi pada, and the 1st sutra, now we will see the 2nd sutra in the samadhi pada
The second sutra and the definition of yoga according to maharshi Patanjali is
yogash chitta vritti nirodhah
now we need to understand what Chitta is, and what are these Vrttis.
yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same as the absorption in samadhi
chitta = of the consciousness of the mind-field
vritti = operations, activities, fluctuations, modifications, changes, or various forms of the mind-field
nirodhah = control, regulation, channeling, mastery, integration, coordination,
understanding, stilling, quieting, setting aside of
A good explanation is necessary here because as this sutra is defined as the definition of yoga.
As per Patanjali, the mind (chitta) is comprised of three segments, manas, buddhi, and ahamkara.
Manas is the account workforce which gets impressions assembled by the faculties from the outside world.
Buddhi is the discriminative staff which arranges these impressions and responds to them.
Ahamkara is the inner self sense which asserts these impressions for its own and hides away up as individual information.
manas reports: “A massive object is quickly moving closer.”
Buddhi chooses: “That is a bull. It is furious. It needs to assault somebody.”
Ahamkara shouts: “It needs to assault me, Patanjali. It is 1 who see this bull. It is I who am scared. It is I who am going to flee.” Later, from the parts of a close by tree, ahamkara may include: “Presently I realize that this bull (which isn’t I) is risky. There are other people who don’t have the foggiest idea about this; it is my very own insight, which will make me maintain a strategic distance from this bull in future.”
God, the hidden Reality, is by definition ubiquitous.
If the Reality exists by any stretch of the imagination, it must be all over; it must be present inside individually conscious being, each lifeless thing.
God-inside the-animal is referred to in the Sanskrit language as the Atman or Purusha, the Self. Patanjali talks consistently of the Purusha (which implies truly “the Godhead that stays inside the body”), however we will substitute word purusha with Atman as utilized in the Upanishads and the Bhagavad-Gita. As indicated by the Upanishads and the Gita, the one Atman is available inside all animals. Patanjali, following Sankhya philosophy, accepted that every individual animal and object has its own indistinguishable, Purusha.
The Gita instructs us that “Yoga is the breaking of contact with torment.”
Depicting the activity of the idea waves, the observers utilize a straightforward picture—the picture of a lake. In the event that the outside of a lake is lashed into waves, the water gets sloppy and the base can’t be seen. The lake speaks to the brain and the base of the lake the Atman.
When Patanjali talks about “control of thought-waves,” he doesn’t refer to a passing or shallow control.
What does yoga philosophy mean by “character”? To clarify this, one may build up the similarity of the lake. Waves don’t simply upset the peripheral of the water, they likewise, by their proceeded with activity, develop banks of sand or rocks on the lake base. Such sand-banks are, obviously, considerably more perpetual and stronger than the waves themselves. They might be contrasted with the propensities, possibilities, and inactive states which exist in the psyche and oblivious territories of the brain. In Sanskrit, they are called samskaras. The samskaras are developed by the proceeded with activity of the thought waves, and they, in their turn, make new thought waves—the procedure works the two different ways. Exposed mind to consistent considerations of outrage and hatred, and you will find that these resentment waves develop outrage samskaras, which will incline you to discover events for outrage all through your everyday life. A man with very much created outrage samskaras is said to have “a terrible temper.” The aggregate of our samskaras is, actually, our character—at some random second. Let us always remember, in any case, that, similarly as a sandbank may move and change its shape if the tide or the flow changes, so likewise the samskaras might be altered by the presentation of different sorts of thought-waves into the psyche.
Not all samskaras are procured throughout a solitary human life. A kid is brought into the world with specific propensities effectively present in its temperament. Western science is slanted to attribute such inclinations to heredity. Yoga brain science clarifies that they were obtained in previous manifestations, as the aftereffect of musings and activities since a long time ago overlooked. It doesn’t generally make a difference, for handy purposes, which of these two speculations one likes. “Heredity,” from the yoga perspective, possibly just another method for saying that the individual soul is driven by existing samskaras to look for resurrection in a specific sort of family, of guardians whose samskaras resemble its own, and along these lines to “acquire” the propensities which it as of now has.
The yoga aspirant does not waste his time wondering where his samskaras came from or how long he has had them; he accepts full responsibility for them and sets about trying to change them.
So you comprehend what is implied by Chitta. It is the psyche stuff, and Vrttis are the waves and waves ascending in it when outside causes encroach on it. These Vrttis are our entire universe.
Once more, this brain is in three states; one is haziness, which is called Tamas, similarly as in animals and numbskulls; it just acts to harm others. No other thought comes into that perspective. At that point there is the dynamic perspective, Rajas, whose main thought processes are force and happiness. “I will be incredible and rule others.” Then, finally, when the waves stop, and the water of the lake turns out to be clear, there is the state called Sattva, peacefulness, serenity. It isn’t inert, yet rather seriously dynamic. It is the best sign of capacity to be quiet. It is anything but difficult to be dynamic. Release the reins, and the ponies will drag you down.
To summarize and make it short the second sutra
yogash chitta vritti nirodhah says
Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the modifications (gross and subtle thought patterns) of the mind field.