As we previously saw, Patañjali may have a singular goal in mind for Yoga, but he is much more open-minded when it comes down to how exactly one might reach that goal. The remainder of the first chapter/section of the Yoga Sutras commonly called "Samãdhi" is devoted to this process and suggested methods in which one can effect these changes of Life via the Mind, known as Yoga, and ultimately what that goal is.
However, for the present, the following 7 sutras now provide such options or methods to precede with our diligent practice, or Abhyãsa that has been discussed in previous sutras and consequent posts.
Turning then to 1.33, we see that the right attitude is crucial, and furthermore, the appropriate attitude for the situation is what is called for here:
maiti-karunã-muditã-apekshãyãm
sukha-duhkha-punya-apunya-vishayãnãm
bhãvanãtad-citta-prasãdanam 1.33
Giving us the advice that:
Clarity of mind comes from the attitude/disposition of being amicable to those (things/people) that are pleasant, compassion for suffering, joy for virtue and equanimity towards the non-virtuous. 1.33
Simply put,
Temper your reactions to suit the situation or person, but in the worst-case, remain equanimous, and this will bring clarity or lucidity to our state of mind.
You can pay a psychoanalysis quite a bit of money for similar advice these days, buy self-help books, and empower yourself, but ultimately it usually comes down to this simple fact suggested here; namely, the way we respond, rather than react is a powerful tool for the mind's well-being and clear vision for the circumstances we encounter.
Moving along, we now encounter a list of 6 alternatives for helping refine our singularity of diligent practice, having the proper mind-set in place.
On to 1.34, we read:
pracchardana-vidhãrnãbhyãm vã prãnasya 1.34
Or, by way of breath retention (later to be known as prãnãyama in book II). 1.34
Though the actual method of breath control is not elaborated upon here, this is one of our first glimpses into the 8-fold path that is immanent in book II, which explains the Yogic abhyãsa, or diligent practice in detailed steps, with Prãnãyama being the fourth.
1.35 gives us:
vishayavati vã pravrittir-utpannã manasah sthiti-nibandhani 1.35
that is,
Or, an activity can arise, which has an intended object, and cause steadiness of mind. 1.35
One of those less-than-clear sutras here, and you will find a whole range of variations on translations and interpretations.
In all honesty, I need to reflect on this sutra more before offering a comfortable translation, much less commentary...so, with that in mind...
1.36 is a bit more straightforward, with:
vishokã vã jyothismati 1.36
Being free from sorrow, one is luminous. 1.36
Although duhkham, or suffering is not used here, vishokã is a close synonym, meaning being in a state absent of sorrow. Not quite happiness either, as that too is temporary. However, one can be brilliant and radiant in this state when the obstacles of sorrow are removed.
vitã-rãga-vishayam vã cittam. 1.37
Or, a mind comprising an object devoid of desire/passion. 1.37
This is, more or less, vairãgyam, which we have looked at in more detail. Again, for all intents and purposes, this is not to become numb to the world without feelings, but rather to not identify with the feelings/passions/desires that become associated with objects, for those are temporary and lead to confusion. The object in and of itself is not "bad" per se, but it is how we let it affect us that can lead our mind astray. A temperance of this is what is asked for here.
As someone who goes after things "with a passion" I have been at odds with such sentiment, yet, I do see the great merit in it as well. Some advice we know might be good for us, but our mind is quite persuasive to tell us otherwise. 1.37 might fall into that category for many of us, no? Just thinking out loud.
Once again, pre-dating Freud by nearly 2,000 years, we se in 1.38:
svapna-nidrã-jñãna-ãlambanam vã 1.38
giving us:
Or, wisdom arising from sleep and dreams. 1.38
Here, again grammar is tricky as we are missing a few clues as to what this agrees with. Most likely, it agrees with the cittam from the previous sutra, meaning the Mind that is calmed by the singularity of the abhyãsa. But, always the caveat that we cannot over assume certain things, and further reflection may be in order. Nonetheless, this is interesting in the fact of suggesting that dreams can in fact serve as portals to wisdom (jñãna), though also, when deceptive can be the very vrittih that needs to be calmed.
And, finally, with 1. 39:
yathã-abhimata-dhyãnãd vã 1.39
as
As such, also from the desired intense concentration. 1.39
It needs to be noted here that abhimata, or desired, does not mean the same as the desire that comes from rãga, or the thirst for material goods or from spiritual dearth, but rather, it is the imagined form of concentration, or dhyãna that we seek to intensify and support our diligent practice.
The take-home message of this swath of sutras is that Patañjali is given us options, a variety of methods with which we can use as tools to help still the mind's fluctuations. Again, not to stop or nullify them, which I still contend is impossible, or rather is not a veritable goal, but to gain focus and clarity, and then to be able to confront Life with such clear and discrete vision. And, for that, we shall see in the coming sutras what that shall mean for us...
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