October 2020 Newsletter from Srivatsa Ramaswami--Samadhi-A tale of two yoga systems

[Srivatsa Ramaswami]

October 2020 Newsletter from Srivatsa Ramaswami---Samadhi--A tale of two yoga systems

During September 2020, I repeated an online program on Yoga Yagnyavalkya hosted by Loyola Marymount University in Los Angeles. I am scheduled to teach a 15 hr on line program on the text "Nathamuni's Yoga Rahasya" by Sri Krishnamacharya hosted by EkaShri studios. Here is the link

https://ekashri.yoga/event/6-day-yoga-rahasya-workshop-with-srivatsa-ramaswami/?fbclid=IwAR077P_OuQ8lVnX9iqMEko0lB7dayieyosOAXWBU3TGGNz2GZFDoi2GfDKk

Samadhi--A tale of two yoga systems

During 2020 so far, I have taught two yoga texts. One is yoga sutras of Patanjali or pAtanjala yoga or it may be called yoga pAtanjala. I taught this text two times, once as part of the 100 hr Vinyasakrama teacher training program organized by Yoga Vahini in Chennai and the other, an online program hosted by Anantayoga of Wicklow in Ireland. The second text is Yoga Yagnyavalkya.  I taught this text first at Yoga Vahini in Chennai and then twice on line, hosted by Loyola Marymount University.

Yagnyavalkya and Patanjali were Maharishis. Yagnyavalkya a vedic rishi is credited with the inspiration and bringing Shukla yajurveda with the grace of Lord Surya (Sun). Shukla yajurveda contains the famous Brahadaranyaka Upanished which brilliantly describes Brahman the ultimate reality and the means of realizing It. His other works include Yagnyavalkya smriti which is an authoritative dharma sastra. His other work is Yoga Yagnyavalkya

Patanjali is said to be the avatara of Adisesha whom the puranas describe as the couch of Lord Vihnu floating over the milky ocean. He is also considered a great devotee of Lord Siva. Patanjali is believed to have witnessed the cosmic dance of Lord Siva and created a great grammar work called Mahabhashya for Sanskrit language. He is also credited with two other important works for the benefit of humanity. He is said to be the author of a work on medicine called caraka samhita. Thirdly he wrote a classic called Patanjala Yoga for the health of the mind. Thus, Patanjali's work was intended to improve the health speech and mental health of huma beings.

There are some important differences in the systems of yoga enunciated by these stalwarts. Patanjali, as many of us know defines yoga as citta vritti nirodha and not as union of two principles or tatvas. He derives the word from the sanskrit root "yuja" indicating absolute peace of mind in line with Patanjali's definition of complete stoppage of the activities of the chitta. Yagnyavalkya takes the more traditional interpretation of the word yoga meaning union, derived from the root yujir. Interestingly, he is talking about union of prana and apana as hatayogis describe yoga. Additionally, Yagnyavalkya would say yoga is the union of the integrated prana with the universal or jagat prana at the time of passing away of the yogi. Simultaneously the union of jivatma and paramatma also takes place which is the definition yagnyavalkya gives to yoga--samyogo yoga uchyate jivatma paramatmanoh.  By implication it is also the union of aroused kundalini with siva tatva in the sahsrara. So yoga according to yagnyavalkya is the simultaneous union of individual self with the supreme Self (jivatma paramatma aikyam), union of individual prana with the universal prana and then union of sakti with Siva. An extraordinary exposition of yoga indeed

While the yagnyavalkya yoga is based entirely on the ashtanga or 8 limbed yoga model, Patanjali's yoga also predominantly relies on the ashtanga yoga model. There are unique differences between the two systems in all the angas. While Patanjali enumerates 5 aspects each for yama and niyama, Yagnyavalkya has ten for each anga. Patanjali gives the basic parameters and benefits of asana whereas Yagnyavalkya describes a few, mostly seated postures. Patanjali again gives the basic parameters and the benefits of pranayama and Yagnyavalkya describes a few mantra pranayamas and its effect on the Kundlini and the ascent of prana through the sushumna and ultimate merger with jagatprana. Patanjali again gives the basic information and benefits of pratyahara whereas Yagnyavalkya explains different pratyahara methods. Patanjali describes dharana, dhyana and samadhi as step by step approach in antaranga sadhana or internal (mind) practice.,Yagnyavalkya elaborately describes various dharans on one's own prakritic person. His dhyana is on the paramatma both saguna and nirguna. 

Patanjali describes several samadhi practices. Sampragnata samadhi and asampragnata samadhi, then sabija samadhi and nirbija samadhi and finally nirodha samadhi--ending in nirodha parinama. 

Yagnyavalkya gives an entirely different interpretation of samadhi. It describes the passing away of yogi through the observance of yoga. In a vivid, graphic description Yagnyavalkya narrates the movement of kundalini, prana, agni tatva and the jiva through the sushumna and a conscious effort to direct the prana through the fontanel or brahmarandhra when the yogi determines it would be time to leave the body. According to old belief, if the prana leaves the body through brahmarandra the yogi or renunciate (sanyasi) will not be born again whereas ordinary mortals whose prana leaves the body through the nine openings in the body--seven in the head and the other two below are born again variously. According to Yagnyavalkya this is the prana's pathway for moksha. Simultaneously the individual self merges with the paramatma. Most people especially those not versed in patanjala yoga consider Samadhi to represent the end of life of renunciates. When I was young when the Sankaracharya of Sringeri left his body, my mother would say that the swamiji attained samadhi or mahasamadhi. The tomb erected over the burial place of the saint/yogi/sanyasi is sometimes called Samadhi, and many samdhis turn out to be venerated places for the devotees.

Of course, the ending of the karma cycle is the goal of patanjali's yoga as well. So, we have two classic yogic systems both very different from each other but leading to the same goal of mukti, kaivalya, nirvana.. 

When I teach these texts,  sometimes, I feel I have another student in the group,.... me.