God as an ‘idea’: Understanding Patanjali’s philosophy of Yoga

There is genuine interest in Yoga across the world. Yet, few recognise the analogous relationship between the ‘inner life’ and life on the physical plane. Most Yoga teachers have extracted practices that are simple to understand and follow, from the philosophy and technique of Yoga, presenting them to the public as Yoga teachings. Many of these practices, such as āsana and prānāyāma, are purely physical in nature, and when separated from the higher and essential teachings of Yoga reduce the system to nothing more than a physical culture comparable to other similar fitness systems. The true purpose and meaning of Yoga is lost in the process. The perception of Yoga as primarily, or even exclusively, āsana in the sense of bodily poses is a modern Western phenomenon with no precedent in the Yoga tradition.

Though the name Patañjali is well-known, little is known about his life and times. However, the Yoga Sutra attributed to Patañjali stands out as an authoritative treatise. Patañjali condenses the essential philosophy and technique of Yoga into 196 Sutras, representing a marvel of systematic exposition. The text is in four sections.

Also Read | Going out on a limb

The first addresses the question, ‘What is Yoga?’ Because Samadhi is the fundamental technique of Yoga, it takes precedence and is referred to as Samadhi Pada.

The second addresses the philosophy of Klesha -- the impurities of the mind -- and serves to answer the question, ‘Why should anyone practice Yoga?’ It provides a masterful analysis of the human condition, and the challenges inherent therein.

In the third section, Patañjali expounds on the first five practices of the yogic technique called Sadhana Pada, which are meant to prepare the aspirant physically, mentally, emotionally, and ethically for the practice of higher Yoga; and the three remaining practices of yogic technique called Vibhuti Pada, which culminate in Samadhi.

The final section, titled Kaivalya Pada, deals with the nature of the mind and mental perception; desire and the bondage that results; liberation and the freedom that follows it.

Also Read | Viewing serendipity, Karma Yoga through an entrepreneur’s lens

In sum, Yoga is the path of practice that helps unveil the truth enshrined within us through the only method available -- yogic discipline. The important thing is to start somewhere and as soon as possible -- now. When such a serious start is made, forces begin to gather around the centre of the endeavour and propel the aspirant forward. He becomes so absorbed in the pursuit of perfection that time and distance cease to matter. In the most important Sutra, Patañjali captures the essence of Yoga: Yogas chitta vritti nirodhah. It defines the essence of Yoga in four words: meditation practices culminating in the attainment of a state of consciousness free of active or discursive thought, and eventually the attainment of a state where consciousness is unaware of any object external to itself. Experiential knowledge, rather than received wisdom, is central to the profound nature of Yoga. Practice is the first principle.

In terms of literary sources, evidence points to yogi-like ascetics on the margins of the Vedic world as early as the Ṛg Veda (c. 1500-1200 BC). Seals discovered in Indus Valley sites (c. 3000-1500 BC) with representations of figures seated in a clear yogic posture -- the best known is seated in Padmāsana, lotus pose, with arms extended and resting on the knees in a classical meditation posture -- suggest that Yoga has been practised in the Indian subcontinent for over 4,000 years. However, it is in the late Vedic period (c. 800-600 BC) that practices clearly related to classical Yoga first appear in literary sources, evidenced by the profound questions asked and answers articulated in the Upanishads.

The history of Yoga is inextricably linked to the Sāṁkhya tradition and also draws from the Buddhist Sutras. Sāṁkhya was the first philosophical system to emerge in the late Vedic period, and has pervaded most subsequent traditions. Sāṁkhya provides the metaphysical framework and is thus indispensable to understanding the meaning and purpose of Yoga.

Yoga, in essence, deals with the nature of the mind and consciousness, and the techniques of the purification of the mind. Patañjali explains that the goal of Yoga can be attained by the grace of God: Ῑśvara-prāṇidhānād vā. In the ensuing discussion, Patañjali refers to Ῑśvara as: ‘the Lord is a special self because he is…not limited by time.’

Understanding this metaphor of God in its proper context is central to understanding the philosophy of Yoga and its practice. In the theism of Yoga, God is an idea, the idea of perfection. God represents the permanent limits of humans. To be human is to constantly strive to be God. Read I K Taimni’s The Science of Yoga. It is the best introduction to Patañjali’s Yoga Sutra, and to understand the essence of that great Indian tradition of Yoga.