In the previous Sutras we found out the potential source/reason for the omnipresence of OM/AUM within our modern practice, despite the fact that the original inspiration of chanting it has become rather mundane and banal in comparison. Nonetheless, it was seen as a profound tuning in so that we could then remove the distractions of the mind to engage in a pointed Yoga meditation practice, something that can be translated to our ãsana-based practice as well as daily challenges we meet on and off of the mat.
So, let's now take a look at the following three Sutras together to see what those distractions are, and then how do we deal with them?
vyãdhi-styãna-samshaya-pramãda-ãlasya-avirati-bhrãnti-darshana-alabdha-bhumikatva-anavasthitatvãni citta-vikshepãs-te'antarãyãh 1.30
Or,
Disease, inertia, doubt, negligence, sloth, intemperance, confusion, perception, lack of deep foundation and instability are the distractions of the mind. 1.30
This is what Patañjali looks like when he is providing a list of things, not as is contorted in the traditional commentaries and translations of 1.16-19 as we saw previously. Again, grammar speaks, and when you make a compound list, it has to be in the plural form as we see here. In 1.16, it is singular and begs to be taken as a different type of compound (Sanskrit has three main types of compounds, each clearly with a different grammatical structure).
1.30, despite its seemingly difficulty as being one long compound, is very simple and straightforward. It is a listing of 9 distractions or disturbances that can affect the mind and hinder one's practice. Moreover, this is a case in which the Yoga Sutras could have easily been written yesterday because all 9 distractions are human, all-too-human. Any sound familiar as to why you did not make it on the mat one day or to your regular meditation?
Vyãdhi: <<vyadh??>>disease, illness, disorder
Styãna: <<styai>> inertia, lethargy, languor
Samshaya: doubt, hesitation
Pramãda: madness, intoxication, negligence
ãlasya: sloth, lack of energy
Avirati: intemperance,
Bhrãnti: <<bhram>> wandering, confusion, false perception
Darshana: <<drish>> perception, view, perspective
Alabdha-bhumika-tva: state of non -obtainment of a fundament/depth
Anavasthita-tva: (an-ava-<<sthã>>-tva) state of instability
Each one of these can plague us on any given day, and they can be acute or chronic depending upon our ability to deal with them, medical conditions or life merely getting in the way. Again, Patañjali is not saying anything that we don't already know ourselves, but merely bringing it to our attention, for that is the true nature of a Yoga practice, to identify the problem and then to try and work on it, by practice, with diligence.
Furthermore, some physical debilities can accompany the mental as we see in 1.31:
Duhkha-daurmanasya-angam-ejayatva-shvãsa-prashvãsã vikshepa-saha-bhuvah 1.31
Or,
Suffering, despair, trembling of limbs and disturbances of inhalation and exhalation accompany these distractions. 1.31
My beloved first Yoga teacher, Bekir, who passed away last year, used to say when our legs were shaking that coffee, red wine, and nicotine were often the culprits! Inter alia...
So, how do we combat these nine demons of the mind and body that inhibit our practice and likewise our progress with a Yoga practice (or, any other such endeavor in life)?
The following Sutra, 1.32, sets up the solution in general, followed by a listing of specific ways in which to effect this solution as we shall look at in the next post.
For now, turning 1.32, we see:
Tat-pratishedha-artham-eka-tattva-abhyãsah 1.32
Diligent practice with a singular focus is for the sake of negating these (distractions). 1.32
To wit,
Singularity in practice negates the disturbances of the mind and body. 1.32
Yoga is not about multi-tasking emails and to-do lists and posting pictures of far-out ãsanas, but rather focusing upon the here and now, and only the here and now. Ultimately, by way of Dhyãna (as we shall see later) morphing into Zen, this may be something as simple as washing the dishes or sweeping the floor, but with full attention to what one is doing. This passage is arguably the root of modern-day trends of Mindfulness. Do what you do with your utmost attention and you shall overcome the stagnation of the mind and body that hinders your daily practice. Sound advice. Simple advice. Difficult to put into praxis for the very distractions listed in 1.30. In other words, the only obstacles for clearing the obstacles of 1.30 are those very obstacles themselves.
The way that we escape this scenario of the cat chasing its own tail is to refine our focus within our practice, and Patañjali gives us some options in the subsequent Sutras as we shall see next time.
For now, we prepare the mind for the task. Imagine the distractions are the beeps and blips of R2D2 for Luke, who cannot shut them out, but for Master Yoda (sounds suspiciously like Yoga, don't you think? But, moreover, Yodha in Sanskrit means "warrior" hmmm...coincidence, or more like Vader means father in Dutch?), single-pointed concentration gets the job done...
May the Force of Yoga be with you...
So, let's now take a look at the following three Sutras together to see what those distractions are, and then how do we deal with them?
vyãdhi-styãna-samshaya-pramãda-ãlasya-avirati-bhrãnti-darshana-alabdha-bhumikatva-anavasthitatvãni citta-vikshepãs-te'antarãyãh 1.30
Or,
Disease, inertia, doubt, negligence, sloth, intemperance, confusion, perception, lack of deep foundation and instability are the distractions of the mind. 1.30
This is what Patañjali looks like when he is providing a list of things, not as is contorted in the traditional commentaries and translations of 1.16-19 as we saw previously. Again, grammar speaks, and when you make a compound list, it has to be in the plural form as we see here. In 1.16, it is singular and begs to be taken as a different type of compound (Sanskrit has three main types of compounds, each clearly with a different grammatical structure).
1.30, despite its seemingly difficulty as being one long compound, is very simple and straightforward. It is a listing of 9 distractions or disturbances that can affect the mind and hinder one's practice. Moreover, this is a case in which the Yoga Sutras could have easily been written yesterday because all 9 distractions are human, all-too-human. Any sound familiar as to why you did not make it on the mat one day or to your regular meditation?
Vyãdhi: <<vyadh??>>disease, illness, disorder
Styãna: <<styai>> inertia, lethargy, languor
Samshaya: doubt, hesitation
Pramãda: madness, intoxication, negligence
ãlasya: sloth, lack of energy
Avirati: intemperance,
Bhrãnti: <<bhram>> wandering, confusion, false perception
Darshana: <<drish>> perception, view, perspective
Alabdha-bhumika-tva: state of non -obtainment of a fundament/depth
Anavasthita-tva: (an-ava-<<sthã>>-tva) state of instability
Each one of these can plague us on any given day, and they can be acute or chronic depending upon our ability to deal with them, medical conditions or life merely getting in the way. Again, Patañjali is not saying anything that we don't already know ourselves, but merely bringing it to our attention, for that is the true nature of a Yoga practice, to identify the problem and then to try and work on it, by practice, with diligence.
Furthermore, some physical debilities can accompany the mental as we see in 1.31:
Duhkha-daurmanasya-angam-ejayatva-shvãsa-prashvãsã vikshepa-saha-bhuvah 1.31
Or,
Suffering, despair, trembling of limbs and disturbances of inhalation and exhalation accompany these distractions. 1.31
My beloved first Yoga teacher, Bekir, who passed away last year, used to say when our legs were shaking that coffee, red wine, and nicotine were often the culprits! Inter alia...
So, how do we combat these nine demons of the mind and body that inhibit our practice and likewise our progress with a Yoga practice (or, any other such endeavor in life)?
The following Sutra, 1.32, sets up the solution in general, followed by a listing of specific ways in which to effect this solution as we shall look at in the next post.
For now, turning 1.32, we see:
Tat-pratishedha-artham-eka-tattva-abhyãsah 1.32
Diligent practice with a singular focus is for the sake of negating these (distractions). 1.32
To wit,
Singularity in practice negates the disturbances of the mind and body. 1.32
Yoga is not about multi-tasking emails and to-do lists and posting pictures of far-out ãsanas, but rather focusing upon the here and now, and only the here and now. Ultimately, by way of Dhyãna (as we shall see later) morphing into Zen, this may be something as simple as washing the dishes or sweeping the floor, but with full attention to what one is doing. This passage is arguably the root of modern-day trends of Mindfulness. Do what you do with your utmost attention and you shall overcome the stagnation of the mind and body that hinders your daily practice. Sound advice. Simple advice. Difficult to put into praxis for the very distractions listed in 1.30. In other words, the only obstacles for clearing the obstacles of 1.30 are those very obstacles themselves.
The way that we escape this scenario of the cat chasing its own tail is to refine our focus within our practice, and Patañjali gives us some options in the subsequent Sutras as we shall see next time.
For now, we prepare the mind for the task. Imagine the distractions are the beeps and blips of R2D2 for Luke, who cannot shut them out, but for Master Yoda (sounds suspiciously like Yoga, don't you think? But, moreover, Yodha in Sanskrit means "warrior" hmmm...coincidence, or more like Vader means father in Dutch?), single-pointed concentration gets the job done...
May the Force of Yoga be with you...
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