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Dr. Kausthub Desikachar is the current lineage holder of the Viniyoga® tradition worldwide. He succeeds his father TKV Desikachar, and his grandfather T Krishnamacharya. His objectives include the sharing of the authentic teachings of Yoga to the modern era, as well as building bridges between different healing modalities to promote physical, emotional social and spiritual health.
The intimate union [between the Seer and the seen] exists in order that their own true nature is realised.
In Yogasūtra II.17, Patañjali said that suffering is caused by the intimate relationship between the Seer and the Seen. However, here he implies that this suffering may be a great teacher, for it can reveal the true nature of both.
Read moreYogasūtra II.22-kṛta-arthaṁ prati naṣṭam-api-anaṣṭaṁ tad-anya-sādhāraṇatvāt
Does this mean that without a perceiver, the objects of perception do not exist?
Once the purpose [of Prakṛti] is fulfilled [for the Seer’s benefit], it is not destroyed, because it continues to exist for others.
Read moreYogasūtra II.21- tad-artha eva dạśyasya-ātmā
The seen exists with only one purpose, [to serve] That [Seer].
This Sūtra establishes that the Seer is definitely the master: Prakṛti exists to serve the Puruṣa and not the other way round. It is like food on the table, which is there for the guest and not for its own sake.
Read moreYogasūtra II.20- draṣṭā dṛṣi-mātraḥ śuddhaḥ-api pratyaya-anupaśyaḥ
What is it that perceives?
The Seer can only perceive. Even though It is pure, it perceives through the content of the mind [and the other sensory faculties].
Pataïjali now defines the Seer (draṣṭā) as having only the attribute of perception, which also includes experience. In both Sāṁkhya and Yoga philosophies, perception and experience are attributes of the Seer, not the seen.
Read moreYogasūtra II.19 - viśeṣa-aviśeṣa-liiṅga-mātra-aliṅgāni guṇa-parvāṇi
Does the seen exist only in one form?
The [seen takes various forms owing to the] different levels of the Guëa-s - specific, non-specific, potent and non-potent.
Pataïjali continues to show how Sāṁkhya philosophy is so essential to understand Yoga philosophy. In Sāṁkhya, Prakṛti is described as taking the form of twenty-four Tattva-s (realities), based on the state of mutation, which is in turn dependent on the Guṇa-s. These twenty-four Tattva-s are categorised under four levels of mutation. They are presented below:
Read moreYogasūtra II.18 - prakāśa-kriyā-sthiti-śīlaṁ bhāta-indriya-ātmakaṁ bhoga- apavarga-arthaṁ dṛśyam
What distinguishes the Seer and the seen? The following Sūtra-s clarify this.
The nature of the seen consists of [the three Guṇa-s,] radiance, activity and inertia. It is made up of the [five] elements and the [eleven] senses. Its purpose is to allow the Seer to experience [the world] and gain liberation.
Read moreYogasūtra II.17 - draṣṭṛ-dṛśyayoḥ saṁyogaḥ heya-hetuḥ
The cause of what is to be avoided, [suffering,] is the intimate union of the Seer and the seen.
In each of us, there exists the Seer, whose function is to perceive and experience this world, and fulfil our Dharma. To achieve this, It is given an instrument of perception that includes the body, mind and senses.….
Read moreYogasūtra II.16 - heyaṁ duḥkham-anāgatam
[Anticipate and] avoid suffering that has not yet arrived.
Having made it clear that suffering does not discriminate and affects all beings, Patañjali now offers a way to deal with it. When we anticipate and prepare for a suffering that has not yet occurred, the pain is reduced….
Read moreYogasūtra II.15 - pariṇāma-tāpa-saṁskāra-duḥkhaiḥ guṇa-vṛtti-virodhāt-ca duḥkham-eva sarvaṁ vivekinaḥ
In these too [execution of the action, duration and experiences] the fruit of actions of noble intention is joy, while the fruit of those of ignoble intention is repeated suffering.
Read moreYogasūtra II.14 - te hlāda-paritāpa-phalāḥ puṇya-apuṇya-hetutvāt
In these too [execution of the action, duration and experiences] the fruit of actions of noble intention is joy, while the fruit of those of ignoble intention is repeated suffering.
Read moreYogasūtra II.13 - sati mūle tad-vipākaḥ jāti-āyuḥ bhogāḥ
As long as [afflictions] are at the root [of actions], their consequences affect [our] state of life, duration and experiences.
Read moreYogasūtra II.12 - kleśa-mūlaḥ karma-āśayaḥ dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ
Why should we be so concerned about the Kleśa-s?
Actions rooted in afflictions have consequences, which manifest in seen or unseen ways, and ripen immediately or later [in this] birth [or the next one].
Read moreYogasūtra II.11 - dhyāna-heyāḥ-tad-vṛttayaḥ
However, when the sources of affliction are reappearing,
[When evident,] their activities must be reduced through meditative reflection.
Read moreYogasūtra II.10 - te prati-prasava-heyāḥ sūkṣmāḥ
Having described the Kleśa-s that prevent us from moving closer to Samādhi, in the following Sātra-s Patañjali indicates what must be done to overcome them.
When they are subtle, they [the afflictions] must be made impotent.
Read moreYogasūtra II.9 - svarasa-vāhī viduṣaḥ-api samārūḍhaḥ-abhiniveśaḥ
Unreasonable dislike is clinging to [a remembered or anticipated] suffering.
Read moreYogasūtra II.8 - duḥkha-anuśayī dveṣaḥ
Unreasonable dislike is clinging to [a remembered or anticipated] suffering.
Read moreYogasūtra II.7 - sukha-anuśayī rāgaḥ
Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.
Read moreYogasūtra II.6 - dṛg-darśana-śaktyoḥ eka-ātmatā-iva-asmitā
Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.
Read moreYogasūtra II.5 - anitya-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātiḥ- avidyā
Misapprehension is [the failure to discriminate between] the impermanent and the permanent, the impure and the pure, suffering and joy, the non-Self and the Self.
Read moreYogasūtra II.4 - avidyā kṣetram-uttareṣāṁ-prasupta-tanu-vicchinna-udārāṇām
Misapprehension [of our true nature] is the fertile field for the other [afflictions], whether dormant, weak, suspended or fully active.
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