We had several responses to the blog on 'Atha', and we thank all those who wrote in. Thomas has added one more meaning to 'now' – 'Now' means having tried everything else and failed, come to Yoga, I will help you. [Thank you Thomas for this contribution], I would like to respond to this.
The classical text, Brahmasūtra, also known as Vedānta, by Veda Vyāsa, starts with the word 'athātah'. 'Anta' means end or conclusion, so Vedānta, is the conclusion of 'Veda'. Atha+tah is generally understood as “you have studied all other darsanā-s [there are five others]; having seen the shortcomings in them, 'now' come to Vedānta, which will provide a lasting solution”.
In this post I will discuss the purpose of sūtra 6 of chapter 1 of Yogasūtra.
– pratyaksa anumana āgamāh pramānāni
in which Sage Patanjali defines the sources for correct understanding. Correct knowledge emanates from
1] pratyaksa - perceived through the senses
2] anumāna - inference
3] āgama - authoritative text
The first and most fundamental source is direct perception through the sense organs; ears, skin, eyes, tongue and nose, as hearing, touching, seeing, tasting and smelling. When this is not possible and not conclusive we move on to the next, through inference. To see a part and visualize the whole or see the result and conclude the cause, etc. For example, we see smoke from a distance and understand that there is a fire. When even that is not possible then resort to reference of accepted texts, to understand the truth. The ultimate text is the Veda-s.
What is the need for this sūtra? In all the standard texts of yesteryear it is the convention to state in the beginning as to how the author understands and establishes his theory/hypotheses. In keeping with this convention, Sage Patanjali has stated these three levels to arrive at the conclusion.
How does this stand in comparison to other streams of thought? Do all texts/philosophies follow the same route? There are several schools of philosophy in India. Let us look at a few of them and analyze as to how they go about establishing their conclusions.
Cārvāka :- They believe that truth is only known through pratyaksa and nothing else. What is not perceivable through the senses is not acceptable, not even logical inference. In other words, seeing is believing!
Vaisesika:- The truth can be established through pratyaksa and if not possible through anumana or inference.
Jaina:- Accepts the above two and also reliable source – referring to their liberated saints known as Tirthānkara-s.
Sānkhya:- Recognises the first two and also what it calls 'āpta vacanam', that is the sayings of āpta, a knowledgeable person who is free from defects and is disinterested in the subject under discussion.
Nyāya:- One of the six darsanā-s, Nyāya accepts the three. Pratyaksa [through external and internal organs], anumana [where there is a perfect relationship between starting point and conclusion] and śabda[the Veda-s]. It adds one more, upamāna [similarity] or understanding through comparison. For example, to someone who has not seen a tiger, it looks like a cat, but 5 to 6 times bigger.
Mimamsa:- Apart from the above four routes, this school accepts a fifth possibility to correct understanding. Arthapatti [postulation]. For example, a man is known to be alive, but is not found in his house, therefore he must be elsewhere. This school of philosophy was founded by Prabhakara. Another school founded by Kumarila Bhatta opens a sixth route, anupalabdhi [non perception]. On entering a room, we find that the room has no fans, because of the absence and not presence.
Purānikā-s:-Apart from these six, they believe in two more. Sambhava [consistency] and Aitihya [traditional belief]. Sambhava – an event 'x' always follows 'y', although no apparent logical relationship exists. It is a conclusion born out of experience. An example of Aitihya is the belief that if the woman of the house is treated badly it will ruin the family.
Vedānta:- Believes that the only valid source of all knowledge is śabda pramāna, knowledge emanating from reliable scriptures – that is ultimately Veda.
Ref: 1] An introduction to Indian Philosophy by Satischandra Chatterjee
2] Daksinamurti Stotra – Sri Sankaracharya
Monday, December 14, 2009
Monday, November 30, 2009
Atha - The Auspicious Beginning
"Atha", the first word in Yogasūtra signifies an auspicious beginning - so we will begin our discussions with the word Atha.
Atha means a variety of things - indicative of a new tide, a change in scenario, the beginning of an enquiry, a quiet prayer, a vow taken by both the teacher and the student. Patañjali thus begins his definitive text with a word that packs a host of these, and many more ideas. However the most popular and simple meaning is 'Now'. Many scholars translate the first sūtra as
'Now starts an exposition on Yoga'
What does the word 'Now' mean? Is it a temporal meaning, the time that a clock indicates that is referred to, or is it something more than that? Many learned commentators have come out with different interpretations of this word Atha as 'Now'. Let us look at some of them.
'Now' stands for Adhikāram, which is the right or eligibility to study and practice Yoga. Texts like Vedanta specify strict qualifications to undertake their study. Similarly a person should qualify to study Yoga. An unknown author specifies three criteria, [1] a burning desire, [2] necessary energy, [3] freedom from disability and availability of opportunity.
'Now' can also mean that something has to precede this study - a formal education. The student should have a background of study in ancient thought to understand the intricacies of Yogasutra. For instance, Patañjali talks of concepts like the Gunā-s, Svādhyāya, etc freely without even a cursory explanation whereas a book like "Sānkhyā" spends a lot of time explaining the Gunā-s for example. Patañjali appears to have assumed prior knowledge of these concepts. It is like a qualifying degree to go on to a Masters Program. So test the student for minimum required knowledge and - 'Now' he can start.
"Hatha Yoga Pradīpikā" another ancient text on Yoga talks about screening the students with reference to character. It avers that Yoga is 'param gopyā' - meaning 'the highest secret/ to be protected'. Hence it must only be taught to deserving students, or will be a wasted effort. Svātmarāmā, the author, fears that it may be misused if it falls into the wrong hands. Sri T Krishnamacarya also said that Yoga can be a sweet smelling flower in the hands of a worthy student. It can also arm the unworthy with a sharp weapon to injure others. Hence Atha is arrived at after evaluating the student, verifying his character and 'Now' he can start. It is like getting security clearance for a job.
Adhikāram in the ancient context also means the student's social status and background to study Yoga.
Apart from these it is important to teach Yoga only to the serious student. Yoga is taught 'one-on-one'. It takes years of teaching and practice before a 'student' becomes in turn a 'teacher'.The effort would be wasted if the student were to leave halfway. So scrutinize the student and then decide to teach. 'Now' you can study with me.
In today’s context what does Atha mean in terms of qualification and selection? Does it mean the educational background/ social status/ moral standing? Does a teacher reject those who do not pass all these tests?
The considered opinion is that none of these holds good after all. The selection of the student depends solely on his 'sraddhā' – a burning interest to learn. {Sraddhā will be discussed in detail in the future }.
My teacher used to schedule his classes with his son at 3 o'clock in the morning. He would ask his international student [coming from a very cold climate] to meet him at 12 noon, and hold the classes under a metal roof. This was his way of testing their sraddhā.
A person has a lot of opportunities in today's world. He/she has myriad choices. So if he decides to learn Yoga and approaches the teacher, that is sufficient. It is then the responsibility of the teacher to build on that first step, to nurture that small spark of interest and make it grow into a full-fledged passion. Thus 'Now' is not temporal, it is not educational, nor character, but spatial. If the student appears in front of the teacher, asking for a lesson – start teaching.
We at Yoga Raksanam believe that if a student comes to us for classes; to motivate him, make him continue practice at home and attend future classes rests solely with the teacher. The students' responsibility is to take the first step. That is “Atha” as we understand it.
DVS
Atha means a variety of things - indicative of a new tide, a change in scenario, the beginning of an enquiry, a quiet prayer, a vow taken by both the teacher and the student. Patañjali thus begins his definitive text with a word that packs a host of these, and many more ideas. However the most popular and simple meaning is 'Now'. Many scholars translate the first sūtra as
'Now starts an exposition on Yoga'
What does the word 'Now' mean? Is it a temporal meaning, the time that a clock indicates that is referred to, or is it something more than that? Many learned commentators have come out with different interpretations of this word Atha as 'Now'. Let us look at some of them.
'Now' stands for Adhikāram, which is the right or eligibility to study and practice Yoga. Texts like Vedanta specify strict qualifications to undertake their study. Similarly a person should qualify to study Yoga. An unknown author specifies three criteria, [1] a burning desire, [2] necessary energy, [3] freedom from disability and availability of opportunity.
'Now' can also mean that something has to precede this study - a formal education. The student should have a background of study in ancient thought to understand the intricacies of Yogasutra. For instance, Patañjali talks of concepts like the Gunā-s, Svādhyāya, etc freely without even a cursory explanation whereas a book like "Sānkhyā" spends a lot of time explaining the Gunā-s for example. Patañjali appears to have assumed prior knowledge of these concepts. It is like a qualifying degree to go on to a Masters Program. So test the student for minimum required knowledge and - 'Now' he can start.
"Hatha Yoga Pradīpikā" another ancient text on Yoga talks about screening the students with reference to character. It avers that Yoga is 'param gopyā' - meaning 'the highest secret/ to be protected'. Hence it must only be taught to deserving students, or will be a wasted effort. Svātmarāmā, the author, fears that it may be misused if it falls into the wrong hands. Sri T Krishnamacarya also said that Yoga can be a sweet smelling flower in the hands of a worthy student. It can also arm the unworthy with a sharp weapon to injure others. Hence Atha is arrived at after evaluating the student, verifying his character and 'Now' he can start. It is like getting security clearance for a job.
Adhikāram in the ancient context also means the student's social status and background to study Yoga.
Apart from these it is important to teach Yoga only to the serious student. Yoga is taught 'one-on-one'. It takes years of teaching and practice before a 'student' becomes in turn a 'teacher'.The effort would be wasted if the student were to leave halfway. So scrutinize the student and then decide to teach. 'Now' you can study with me.
In today’s context what does Atha mean in terms of qualification and selection? Does it mean the educational background/ social status/ moral standing? Does a teacher reject those who do not pass all these tests?
The considered opinion is that none of these holds good after all. The selection of the student depends solely on his 'sraddhā' – a burning interest to learn. {Sraddhā will be discussed in detail in the future }.
My teacher used to schedule his classes with his son at 3 o'clock in the morning. He would ask his international student [coming from a very cold climate] to meet him at 12 noon, and hold the classes under a metal roof. This was his way of testing their sraddhā.
A person has a lot of opportunities in today's world. He/she has myriad choices. So if he decides to learn Yoga and approaches the teacher, that is sufficient. It is then the responsibility of the teacher to build on that first step, to nurture that small spark of interest and make it grow into a full-fledged passion. Thus 'Now' is not temporal, it is not educational, nor character, but spatial. If the student appears in front of the teacher, asking for a lesson – start teaching.
We at Yoga Raksanam believe that if a student comes to us for classes; to motivate him, make him continue practice at home and attend future classes rests solely with the teacher. The students' responsibility is to take the first step. That is “Atha” as we understand it.
DVS
Saturday, November 14, 2009
Yogasūtra - a perennial treasure
Every Thursday a group of us meet at 'Yoga Raksanam' for an hour long lecture/discussion on Patañjali's Yogasūtra. We began in February 2007, and having explored the first chapter, are now at the 16th sūtra of 'Sādhanapāda', the second chapter. With the desire of some of us, to take this satsangh to another level, share learning and insights, invite meaningful discussion of this profound text, was born this blog.
Yogasūtra is a sanskrit text in the 'sūtra' format. The word sūtra means 'to show the direction', a subtle pointer rather than a long-winded declamation. A book to be called a sūtra must adhere to six basic principles. Among them, 'solpākśaram' and 'viśvathomukham' are the most important. Solpākśaram - solpa means minimal, standing here for brevity, and akśaram means word. In the sūtra format great emphasis is placed on economy of words. Viśvathomukham means many-faceted. Viśva is multiplicity and mukham is face. The text must lend itself to diverse and varied approaches to satisfy the needs of varied practitioners, all moving towards a common goal. This makes Yogasūtra with its numerous intrepretations an exciting prospect for many.
Many ancient philosophies had an upper hand for a period of time and then died a natural death as new ideas took the centre stage, attracting the fancy of the intelligensia. But the philosophy of Yoga has survived trials and turbulance through the ages and is still going strong. Its depth of teaching, universal application and innate ability to adapt to new thoughts, makes it appeal to changing tastes and logic.
Since Yogasūtra is soul stirring and intellectually challenging and stimulating, it has over the ages attracted the attention of many scholars.From 'Veda Vyāsa', the first known commentator {credited for the monumental task of codifying the Veda-s and authoring the Mahābhārata, Srimad Bhāgavatam and Srimad Bhagavad Gitā}, down to a host of modern day philosophers from both India and the West.
The text is taught as an 'anuśāsanam' - in the style of 'guru paramparā', moving from one generation to another through personal lessons. The student matures into a teacher and in turn hands over the teaching to the next generation. Many devoted teachers have spent their lifetime in reading, re-reading and teaching this text. The inputs from various scholars, and generations of teachers and the many dimensions of their study continues to add lustre to Yogasūtra.Its fundamental strength is its complete freedom from any bias. Religion, caste, gender, dogma, etc find no place in it, it is for all humanity.
Ancient commentaries on the text did show a slant towards religion. Sri T.Krishnamacarya, a legend and modern day father of Yoga, brought in the twin track approach to Yogasūtra when he taught his son, Sri Desikachar. Although a fierce devotee of Lord Narayana, Sri T K realised that Yoga was a method par excellence with or without religion in the picture. Thus, he opened the gates to a twin track approach to Yoga - a pure science of psychology and as a philosophy to reach God. I was fortunate to study and practice Yogasūtra under the tutelage of Sri Desikachar, who taught it as a system of practical wisdom to look at one's self and to understand and re-align one's approach to life.
Yogasūtra is one philosophy which is beyond the theory of "diminishing rate of returns". The axiom 'the more you dig the more you get' applies naturally to Yogasūtra. It seems to supply inexhaustible possibilities and newer lights every passing day. Let us dig together more and enjoy the nectar of Yogasūtra.
This blog is intended to be an interactive tool to enhance our knowledge and understanding of Yogasūtra. Sūtra-s will be picked at random for discussion with a new article being posted every fortnight. Views/comments/criticism, anything that will bring newer insights to the study are welcome. The intention is to enlarge our understanding and continue to discover newer insights into the text.
The blog will be managed by Smt Shuba who came as a student to Yoga Raksanam and is now one of our popular teachers.
DVS
Yogasūtra is a sanskrit text in the 'sūtra' format. The word sūtra means 'to show the direction', a subtle pointer rather than a long-winded declamation. A book to be called a sūtra must adhere to six basic principles. Among them, 'solpākśaram' and 'viśvathomukham' are the most important. Solpākśaram - solpa means minimal, standing here for brevity, and akśaram means word. In the sūtra format great emphasis is placed on economy of words. Viśvathomukham means many-faceted. Viśva is multiplicity and mukham is face. The text must lend itself to diverse and varied approaches to satisfy the needs of varied practitioners, all moving towards a common goal. This makes Yogasūtra with its numerous intrepretations an exciting prospect for many.
Many ancient philosophies had an upper hand for a period of time and then died a natural death as new ideas took the centre stage, attracting the fancy of the intelligensia. But the philosophy of Yoga has survived trials and turbulance through the ages and is still going strong. Its depth of teaching, universal application and innate ability to adapt to new thoughts, makes it appeal to changing tastes and logic.
Since Yogasūtra is soul stirring and intellectually challenging and stimulating, it has over the ages attracted the attention of many scholars.From 'Veda Vyāsa', the first known commentator {credited for the monumental task of codifying the Veda-s and authoring the Mahābhārata, Srimad Bhāgavatam and Srimad Bhagavad Gitā}, down to a host of modern day philosophers from both India and the West.
The text is taught as an 'anuśāsanam' - in the style of 'guru paramparā', moving from one generation to another through personal lessons. The student matures into a teacher and in turn hands over the teaching to the next generation. Many devoted teachers have spent their lifetime in reading, re-reading and teaching this text. The inputs from various scholars, and generations of teachers and the many dimensions of their study continues to add lustre to Yogasūtra.Its fundamental strength is its complete freedom from any bias. Religion, caste, gender, dogma, etc find no place in it, it is for all humanity.
Ancient commentaries on the text did show a slant towards religion. Sri T.Krishnamacarya, a legend and modern day father of Yoga, brought in the twin track approach to Yogasūtra when he taught his son, Sri Desikachar. Although a fierce devotee of Lord Narayana, Sri T K realised that Yoga was a method par excellence with or without religion in the picture. Thus, he opened the gates to a twin track approach to Yoga - a pure science of psychology and as a philosophy to reach God. I was fortunate to study and practice Yogasūtra under the tutelage of Sri Desikachar, who taught it as a system of practical wisdom to look at one's self and to understand and re-align one's approach to life.
Yogasūtra is one philosophy which is beyond the theory of "diminishing rate of returns". The axiom 'the more you dig the more you get' applies naturally to Yogasūtra. It seems to supply inexhaustible possibilities and newer lights every passing day. Let us dig together more and enjoy the nectar of Yogasūtra.
This blog is intended to be an interactive tool to enhance our knowledge and understanding of Yogasūtra. Sūtra-s will be picked at random for discussion with a new article being posted every fortnight. Views/comments/criticism, anything that will bring newer insights to the study are welcome. The intention is to enlarge our understanding and continue to discover newer insights into the text.
The blog will be managed by Smt Shuba who came as a student to Yoga Raksanam and is now one of our popular teachers.
DVS
Subscribe to:
Posts (Atom)
.jpg)
