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Some Remarks On The Yogasūtra - Marcus Sacrini A. Ferraz
Some Remarks On The Yogasūtra - Marcus Sacrini A. Ferraz
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of So Paulo
PhilosophyDepartment,University
Introduction
The recentlyreleasedcriticaleditionofthefirst
chapterofthe Ptanjalayogahas confirmedthatthereis no manuscriptevidence in favorof the autonomousexistenceof
a Yogastra(YS)S Manuscriptspresenta whole text,the Yogasstra,laterdivided into
to Vysa). The extracattributed
two parts,VSand Yogabhsya(thelattertraditionally
tion of a YS fromthe Yogasstrais evidentlypossible, but it is not obvious whether
the resultis a coherentworkthatconveysa clear message. In the presentarticle,we
discuss some topics includedin the YS in orderto evaluate the logical consistencyof
the yoga system.2
Our leadingthreadin thistask is providedin an articleby T. S. Rukmani,3who
defendsthe claim thatthereare so many logical problemsin the yoga school that
yoga should be taken more "as a disciplineto be followed ratherthanto be underWe presentand analyze fourproblemsraised by Rukmani:
stood intellectually/'4
the firstrefersto a tensionbetween the firstdegree of samdhi and the continuity
of YS 11.27;the thirddeals with
of mentalactivities;the second is an interpretation
the role of dharmameghain the yoga system;and the fourthexplores the living
liberation.
Beforediscussingthe YS, some major translationoptions mustbe pointedout.
Several Sanskrittechnicaltermscan be renderedintoEnglishin different
forms,and
commentatorshave not reached a consensus on the issue. Our optionsare the following:we translatesamdhifollowingEliade's suggestion,as "enstasy,"a wordthat
as a perfect"standinginside oneself,"freefromall
expressesyogic self-realization
is translatedas "mind," the aggregateof mental
Citta
limitations.5
phenomenal
is translatedas "cessation" and vrttias "mental
Nirodha
contents.
and
capacities
modification,"which includes both mental processes as inferenceor perception
and theircontents.Otherchoices are specifiedwhen required.
The Goal of Yoga
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MarcusSacriniA. Ferraz
251
Process
Enstasy
Object
grhya
/ (b) without
reasoning
samprajnta-samdhi
N.
(c) withrefinedreflection(viara)
granaria(a'nanda)
(d) withoutrefinedreflection
(asmit)
grahftf
Fig. 1.
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occur withoutany cognitive skill, and that the firstand the thirdsubleveis are
simplypreliminary
practicesoftheenstasiespurifiedofall cognitivecapacity.Intruth,
Rukmanirefersto the factthat,according to the YS, all subleveis of samprajntasamdhi produce latentimpressions(samskras),which are effectsarisingfromany
typeof mentalactivity(even those enstasieswithoutreasoningor refinedreflection).
Generally speaking, these latent impressionscrystallizehabit patterns(vsans),
which are potentialcauses of new mental modifications.That is why these latent
impressionsare also called bija (seeds): theygive riseto thefuturepatternsof mental
reactionsbased on past experiences.
are special since theydestroythe
The latentimpressionsof samprajnta-samdhi
banal latent impressions(see III.927) and, consequently,the old mental patterns
derived fromtheircrystallization.Moreover,these special samskrasproduce the
mentaltendencyforseekingthe accomplishmentof yoga. However, like all other
latentimpressions,the samskrasarisingfromthe firstdegree of enstasyare mental
impressions,so thatRukmaniis correctin pointingout a tensionbetween thisfirst
degree of samdhi and the achievementof the yoga process.
We have said above that a dilemma arises fromthis tension. Ian Whicher,
choosing the second hornof thisdilemma,defendsthe claim thatnirodha(the intended cessation or dissolutionof vrttis)does not implya true suppressionof all
mentalflux.Accordingto Whicher, "in Yoga philosophy,dissolutionmeans that
the karmicallybindingeffects(and affects)of the vrttis
dissolves, not the existence
the
classical
in
He
takes
total/'28
vrttis
of
all
of vrtti,
i.e.,
theoryof gunas (which,in
fact,exceeds the scope of the YS) as his pointof departure.The gunas are said to be
There are three
the elementsthatcompose all phenomena, includingmental vrttis.
and subbeneficial
is
said
to
this
last
sattva.
and
produce
Only
gunas: rajas, tamas,
effects
of
the
harmful
dissolve
both
ForWhicher,yoga practices
lime vrttis.
rajasicor
based on sattva,the
tamasic mentalmodificationsand produce the beneficialvrttis,
luminouselementof mind.Accordingly,yoga would aim to dissolveonlythe rajasic
As Whicherstates,in the
withwhich the mindis usuallyidentified.
or tamasic vrttis,
or cognitiveerror
state
of
consciousness
a
"it
is
specific
accomplishmentof yoga,
evidenced in the mindand notthe mind itselfwhich is at issue/'29
in the YS gives at leastpartialsupportto
The descriptionof samprajnta-samdhi
Whicher's position.As we have seen above, in thisdegree of enstasy,mentalprocesses stilloccur, so that mind does not reallycease in samprajnta.30However,
suppose thatWhicher'spositionis correct.When we presentedthe dilemmaarising
we statedthata troublesomeconsequence would ensue
fromsamprajnta-samdhi,
fromthe alternativedefendedby Whicher: ifthe accomplishmentof yoga does not
thenthe definitiongiven by YS 1.2
implythe cessation of all mentalmodifications,
(yoga is the cessationof mentalmodifications)is incorrect.This consequence would
a complex argumentto deny
revealthe YS as an incoherenttext.Whicherformulates
if
intendedto defineyoga as
the
YS
tollens:
modus
with
a
thisproblem,beginning
the cessationof mentalmodificationsin general,thenstra1.2would use the plural
formof vrtti,which would clearly comprehend the totalityof mental processes.
However,thispluralformis not used, and, thus,yoga cannot be definedas the ces-
MarcusSacriniA. Ferraz
253
plished.
Ifour criticismsof Whicher's premisesare correct,then his argumentdoes not
providesupportforthe intendedconclusion thatyoga does not implythe cessation
of all mental modifications.Consequently,Whicher's positionin regardto the dilemmathathas arisenfromsamprajnta-samdhi
promptshimto an incoherentoutcome: according to him,samprajnta-samdhiis to be considered an accomplishmentof yoga, althoughthis degree of enstasystillproduces mentalmodifications.
This thesisneeds to be consistentwiththe generaldefinitionof yoga providedin YS
1.2,which statesthatyoga impliesthe cessation of all mentalmodifications.However, as we have seen, Whicherfailsto providea sound argumentin favorof such
consistency.
The hornof the dilemma chosen by Whicherpromptsus to considerdaunting
philosophicalproblems,which seem to confirmRukmani'sgeneral impressionthat
yoga mustbe a practicaldisciplineratherthan a theoreticalone. However,we can
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In the previoussection,we triedto solve a problem raised by Rukmaniconcerning samprajnta-samdhi.Consequently,we intended to show that the role of
samprajnta-samdhiin the yoga systemis understandableand thatthistopic does
not confirmRukmani'sappraisal of yoga as more of a practicaldiscipline than a
coherenttheory.In thissection,we deal withtwo problemsraised by Rukmaniconcerningthe lastdegree of samdhi.
thatis,enstasy"beThe YS designatesthislastenstasyas asamprajnta-samdhi,
for a persearches
the
this
At
intuitive
all
level,
practitioner
knowledge."
yond
in
reached
have
to
is
as
she
of
kind
fectfusion,not with any
supposed
support,
be
isolated
must
butwiththe pureconscious principle,which
samprajnta-samdhi,
fromall itsphenomenalapplicationsby the usual mentalprocesses.33Accordingly,
the yoga process is achieved; that is, the unconditionedbeing of mind (purusa) is
released fromall phenomenalaspects, even fromthose subtlecomponentsof mind
as nanda and asmit,which serve as supportsforthe firstdegree of enstasy,as we
have seen above. When the finalenstasyis reached,the samskrasof samprajntasamdhi(whichis consideredexteriorto thislastdegree- see III.834)are suppressed.
Consequently,thereis no vittior latentimpressionat all; the enstasyis perfect,withreveals herselfas a pure conscious power.
out seeds, and the practitioner
One problemraised by Rukmaniconcerningthis last enstasyarises fromstra
thataccomplishes
11.27,which assertsthatthe intuitiveknowledgeofthe practitioner
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attainsthe last degree of enstasyis freefromall debts due to past actions and can
reap the benefitsof truevirtue.43
The Problemof LivingLiberation
Untilnow, we have discussed some passages in the VSthat,accordingto Rukmani,
may contain serious problemsconcerningthe theoreticalbasis of the yoga system.
We intendto show thatthistheoreticalbasis cannot, based on these passages, be
labeled as incoherentor even illogical. However, we do not defendthe claim that
such a basis is perfect,either.There is at least one problem in the Y5, concisely
pointedout by Rukmani,44withwhich we agree. We referto livingliberation,that
can bothcompletelyliberatepurusa and continue
is, the claim thatthe practitioner
to live. In thisfinalsection,we will presentand discuss thisproblem.
We have seen above thatin asamprajnta-samdhino mentalchange occurs. To
reach thisstate,theeffectsof past mentalmodifications
mustbe extinguished.When
these effectsare fullynullified,the pure conscious power is liberatedfromany pheand to the extentthatin asamprajnta-samdhino new vrttiis
nomenal constraint,
of such enstasyimpliesthatthe practitioner
to
be
produced,the attainment
expected
Thisis nota tentativestateofmind,as samprajntahas no morementalmodifications.
samdhi is described,forinstance,in straIV.27, which assertsthatsamprajntais
Indeed, in thislowerdegreeofenstasy,one stillreturns
incompleteand temporary.45
mentalprocessestake place.46 Nevertheto ordinaryconsciousness,where different
no longerhas eithermentalvrtti
less,when asamprajntais attained,the practitioner
or karma(as describedin YS IV.30).
To understandwhat is at stake in asamprajnta,we mustmake explicitwhat is
encompassed by the range of karma. All deeds, be they physical or mental,are
these deeds have
karma.Accordingto the classical doctrineof karmaand rebirth,
a crucial role in the fateof human beings duringtheirnumerouslives. Bronkhorst
addresses thispoint by sayingthat"deeds constitutethe decisive factorthatcause
rebirthto take place and thatdeterminewhat the new lifewill be like/'47In other
words, all mental and corporal modificationsproduce effectsthat hold human
different
meditation
beings in a cycle of infiniterebirths.Accordingto Bronkhorst,
schools developed in ancient India to discoverways to escape thistragicfate.One
of these schools supportsthe claim thatdeeds are performedby a phenomenalself,
which is notthetrueinvariableself.When thisunconditionedselfis revealed,one is
liberatedfromthe karmiceffectsof deeds.48 A second school claims thatone must
perfectlyimmobilizemind and body, so thatno deed is created and the effectsof
past deeds are purgedby the timeof death,when complete liberationis achieved.49
In our view, yoga containselementsof these two traditionalschools of meditation.On the one hand, yoga assertsthatthe phenomenalmind (citta)is notthe true
selfand thatone can disclose the trueselfand attainfullliberationin life.On the
otherhand,yoga practicesare intendedto cause all bodilyand mentalmodifications
to cease so thatthe trueself(purusa)is liberated;moreover,no deed is supposed to
be performedafterthe fullattainmentof asamprajnta-samdhi.Thus, yoga at the
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sarvathvivekakhyterdharmameghah
41 - YS IV.29: prasamkhyne'pyakusTdasya
samdhih.
42 - YS IV.32: tatahkrtrthnam
parinamakramasamptirgunnm.
43 - The word "dharmamegha"expressesthisstatein a metaphoricalway, as ifthe
would enterinto a different
liberatedpractitioner
atmosphereor would even
feel a blissful"rain" fromthe special "cloud" of virtue.
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