Many Paths
In the 3 pages of the Introduction to Light on Yoga that we read last week, BKS Iyengar continues to share the vastness of information that covers the question “What is Yoga?”. He reminds us that “the right means are just as important as the end in view”. In the previous reading and blog, we talked about the “end” in yoga being union with our true Self.
Mr. Iyengar enumerates in the next pages the “means” by which we can move toward the goal of yoga. He describes several paths based on characteristics of different individuals who may have different approaches to life. Yoga is a Universal practice, so whether we come to yoga through physical means, through mental means, or through spiritual means, all of them can be used to fulfill our ability to realize and unite with our own True Self.
Most yoga practitioners are familiar with the 8 limbs of yoga (ashtanga yoga) that are listed in this reading, and also found in the second chapter of The Yoga Sutras of Patanjali: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. BKS Iyengar covers all of these more in detail later in the Introduction, so keep reading!
The eight limbs comprise three layers, or “quests”, to explore from the periphery to the core of our being – the outward quest (bahiranga sadhana) of Yama, Niyama, and Asana; the inner quest (antaranga sadhana) of Pranayama and Pratyahara; and the innermost quest (antaratma sadhana) of Dharana, Dhyana, and Samadhi. Within any of these “quests”, we can explore and gain knowledge and wisdom from more targeted aspects of our Self.
The three “quests” inherent in the eight limbs provide steps on the different “paths” of yoga listed in the Introduction:
- Karma Marg – the path of action – realization through work and duty
- Bhakti Marg – the path of devotion – realization through devotion to a personal God
- Jnana Marg – the path of knowledge – realization through intellectual study
As individual practitioners, we may find one path more appealing to our nature than another. We may also combine elements of the paths as we progress in our practice.
The above three may be distinct, but also come together to form Patanjali’s approach to yoga, Raja Yoga – the royal path. Raja Yoga is synonymous with Ashtanga Yoga (the 8 limbs of yoga). Raja Yoga is the means to complete knowledge and wisdom of the entire Self and the conquering of the fluctuations of the mind. It challenges us to practice elements of other paths outside of our own comfort zones. For me, I would have absolutely been drawn naturally to a path of pure Jnana. I could easily sit on the couch and read, learn about myself through pure mental evaluation. However, more layers of my Self have been revealed through the physical practice of asana, which is challenging for a naturally stiff and sluggish body. I also have found much wisdom in the devotional aspects of yoga that have opened my heart and compassion for my own Self, the world around me, and the Divine itself.
But what are the citta vrttis that are obstacles to our path, and what causes them? Patanjali highlights 5 major “causes for the modifications of the mind”:
- Pramana – a standard or ideal that things can be measured by with direct perception, inference, or testimony of a trusted source
- Viparyaya – mistaken view
- Vikalpa – delusion or illusion
- Nidra – sleep
- Smrti – Memory
All of our internal mental thoughts or distractions might be found in one of the above categories. Distinguishing between them can be helpful in gaining knowledge about our thought processes. But we may also look at these internal “modifications” by using the external quests as well. Take an asana for example: What is our baseline or “right knowledge” (pramana) of that asana? If we have that key, are we able to actually observe when our legs are straight or bent (viparyaya)? Do we think we have done, but then are deluded when an outside source tells us otherwise (vikalpa)? Are we even present in the actions we are taking or sleep walking through movement (nidra)? Or maybe we are attached to a memory of how we “used” to do it and so become frustrated by the memory of that (smrti)?
From the knowledge of more external modifications of the body and mind, we might unearth the deeper causes of the disturbances of our mind. The origin of these disturbances are called klesas and BKS Iyengar describes them, “like icebergs barely showing their heads in the polar seas. So long as they are not studiously controlled and eradicated, there can be no peace.”
- Avidya – spiritual ignorance or the forgetting of who we truly are
- Asmita – attachment to our individual identity that limits our sense of self
- Raga – attachment to pleasure
- Dvesa – avoidance of pain
- Abhinivesa – attachment to life or fear of death
With so many possible paths and quests, every individual can find a means toward yoga’s goal of Self realization. In our next reading, Mr. Iyengar alerts us to specific distractions and provides the remedies that enable us to find our peace within the “eternal present”. It doesn’t just happen. We have to discipline ourselves and work with focus towards it.
