Yoga Sutras of Patanjali

A collection of brief but complex thoughts regarding ultimate reality. The is evidence to support the idea that not only did Patanjali simply act as a compiler of the techniques which are now considered classically yoga, but that the Eight Limbs, which are a large part of the Yoga Sutras may very well have existed previous and be a part of the compilation process. In any case, the sutras are succinctly designed to address the needs of spiritual development. The Sutras are divided into four sections, called padas. Translated pada means foot, or part, or in my mind path. Thus each book is a part or path to a specific topic.

• Book one is called the Samahdi Pada or the path on contemplation
• Book two is Sadhana Pada or the path on practice
• Book three is Vibhuti Pada or the path on divine powers
• Book four is Kaivalya Pada or the path on Absolute freedom

Koshas

The first conceptualization of the sheaths, or koshas, appears in the Taittiriya Upanishads. The basic ideal promulgated is that while the real world seems to manifest in solid forms and shapes, each form and shape is simply and external expression of something more dynamic and subtle both underlying and surrounding the visible world of form and shape. The Koshas tie in perfectly with the enumeration theory found in the Samkya Philosophical backdrop, as a way to explain how spirit and matter became inter-twined. The koshas are a systematic expression of the first theory of how consciousness and matter came together. This explanatory system's main focus- that beneath matter lies hidden spirit- is also found in many other cultures and religions.

The Pancha Koshas:

1. Annamayakosha- the illusion of the sheath of food

2. Manomayakosha- the illusion of the mental sheath

3. Vijnanamayakosha- the illusion of the intellectual sheath

4. Anandamayakosha- the illusion of the bliss sheath

Each of these sheaths blocks out the supernatural light of awareness of the Self. At the same time however, each kosha could also be considered a vehicle for “seeing” our way back to the original light of Self. The basis for this illusionary status in human existence is found in Patanjali’s kleshas or afflictions of the mind.

Kleshas

1. Avidya- primal ignorance- The involution of spirit into matter has us locked into only experiencing what our sensory organs say is real as real. We become incapable of knowing our connection with the larger picture. We can’t fully experience ourselves as “spiritual beings living in the material world.”

2. Asmita- ahamkara- As a result of relying only on our senses in the material world, we see ourselves individually and not as a part of the whole (avidya) as an individual with an ego, “I am different than you, have a house, have a car, have 10% body fat. “This individualized self, identifies with the body, material wealth, position and status in life, etc.

3. Raga- Attachment- As a result of protecting the “ego self of I” (Asmita) and nurturing its wants and needs, we become habituated to attain and acquiring pleasurable sensations. “I want to keep my house, car, and 10% body fat!”

4. Dvesha- Aversion- As a result of the habituated response to attain pleasurable situations, things, and people in our lives (Asmita), we develop an aversion to unpleasurable or painful experiences in our lives. The ego-ic self does not wish to lose the things it has come to rely on as the basis for self-fulfillment. “I don’t want to lose my house, car, 10% body fat.”

5. Abhinevesha- Fear of loss- As a result of our aversion to painful fear. Fear that our pleasures will eventually be replaced by pains, fear that the things we desire will eventually vanish, and the ultimate of all fears; fear that the cornerstone on which all the other things rest will crumble and that our lives will end develops. “ I’m afraid to die!”

While the afflictions (kleshas) are a mental concept, they are meant to be experienced in practice by considering them in relationship to the Eight Limbs ofPatanjali, were they may help show us our true face and lead us from the food sheath back to the source of original bliss.