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Thirtieth Sutra of the Samadhi Pada Patanjali Yoga Darshana is a very very important Sutra which gives the various impediments, disturbances of the Chitta. Actually it lists about nine disturbances, the impediments, the difficulties, the problems. So this Sutra is considered to be one of the most vital Sutra for every Sadhaka to judge, to know what are the impediments. Antarāyāḥ it is called.
Sutra number 30.
व्या॒धिस्त्या॒नसं॒शयप्र॒मा॒दा॒लस्या॒वि॒र॒ति-भ्रा॒न्तिदर्शना॒ल॒ब्धभू॒मिकत्वा॒न॒व॒स्थि॒त॒त्वानि चि॒त्तवि॒क्षे॒पास्तेऽ॑न्तरा॒याः ॥ १.३०॥
Vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrānti-darśanaalabdhabhūmikatva-anavasthitatvāni citta-vikṣepāste'ntarāyāḥ ॥ 1.30॥
Vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrānti-darśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepās te antarāyāḥ ||
Vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrāntidarśana-alabdhabhūmikatva-anavasthitatvāni citta-vikṣepās te antarāyāḥ - these are the various words involved in that and the meanings of each word Maharishi Patanjali used as we are seeing, conveys a lot of meaning.
The word vyādhi is sickness disease. In this particular sutra it is the physical disease vyādhi.
Styāna is dullness, languor.
Then saṁśaya doubt, doubting, doubtfulness.
Pramāda is carelessness.
Ālasya is laziness.
Avirati sensuality, sensuality.
Bhrānti-darśana a delusory viewpoint, bhrānti-darśana - wrong viewpoint, delusory viewpoint.
Alabdha is non-attainable, not achievable, not attainable.
Bhūmikatva is the foundation, status, stage. Bhūmikatva is actually a stage or a foundation or a condition of inability to attain a particular stage. That is the alabdha-bhūmikatva.
Anavasthitatva is not stable instability.
Citta is of course is the chitta. Vikṣepa is the disturbances, distractions of course, te is a grammatical dose. Antarāyāḥ is an impediment antarāyāḥ impediments, hurdles.
So these are the nine hurdles Maharshi Patanjali enumerates, actually lists and these impediments as we see there are mostly psychological, mental few are at the physical level. Vyādhi, styāna, saṁśaya, pramāda, ālasya, avirati, bhrānti-darśana, alabdha-bhūmikatva, anavasthitatva these are the antarāyāḥ vikṣepas antarāyāḥ.
Vyādhi, we know it is a disease and it is generally considered as the physical, material, bodily disease. Though we feel most of the physical ailments, bodily diseases are external causes of the mind or sometimes of the body but Patanjali hints, almost confirms and says that even the bodily diseases have their root cause in the disturbance of the mind. The modern medicine which we see as the psychosomatic ailments - Maharshi Patanjali makes a statement in Patanjali Yoga Sutra of course vyādhi is in our tradition, it is the loss of equilibrium of the sapta-dhātus. that's why it is called as dhātu-rasa-karṇa-vaiṣamyam. Vaiṣamyam is imbalance means there is a disturbance in equilibrium of the dhātuḥ. Sapta-dhātuḥ which we have that means loss of equilibrium doesn't mean all dhātuḥ should be present in the same quantity or percentage. No. Loss of equilibrium or vaiṣamyam means how much should be one particular dhātuḥ and if it is more or less is the vaiṣamyam, that is the disturbance of the equilibrium and that is vyādhi.
Indian tradition, we have a beautiful science the ayurveda, yoga vasistha actually divides makes a division of the vyādhiḥ into two ādhija-vyādhiḥ, anādhija-vyādhiḥ. Ādhi is a stress or a tension in the mind anādhi without stress and tension, diseases caused out of stress and tension and diseases which are not concerned with the stress and diseases. Of course here vyādhi is what is referred as is concerned with the imbalances disturbances set in the dhātuḥ. So a vyādhi is an impediment, is a distraction, is a hurdle for the practice of yoga. And of course it will be a big obstacle for a sādhaka on the way towards the citta-vṛtti-nirodhaḥ, vyādhi is given.
Styāna styāna is the dullness, not ready to work, a sense of dullness, lethargic, ālasya is also almost same but generally styāna that is the dullness or languor is more mental and psychological and ālasya is more physical and bodily, both are almost same, laziness. So styāna is the dullness, ālasya is the laziness, one concerned mostly with the mind the other concerned mostly with the body.
Then saṁśaya is a doubt, a sādhaka having a doubt on his own practice, a sādhaka having a doubt on what the śāstra says, a sādhaka has a doubt on his own guru, it will be a block an impediment, a hurdle for his progress. Having a doubt on the practice which he has taken up and having a doubt on the efficacy of the practice, having a doubt on the importance of the practice, having a doubt on the system of the practice, saṁśaya is a great impediment that's why it is said that once a person takes up sādhana it should be niḥsaṁśaya, no doubts.
To vyādhi styāna saṁśaya pramāda, essence of carelessness heedlessness, no caution, no care is taken. Lot of people we see who will be practicing especially the practical dimensions of the yoga the āsana, prāṇāyāma, kriyāḥ, bandhaḥ, if you don't take care, if there is carelessness, if the caution is not observed that will be an impediment, a hurdle in the final results. The purpose of the yoga itself gets defeated. So pramāda is another impediment.
So vyādhi styāna saṁśaya pramāda ālasya avirati - avirati, there is a double negative in this rati is fondness attachment, liking, sensuality virati is not having that but avirati is not having not having that, means actually it is a sensuality. Shy the double negative is used is to emphasize the importance of it. So sensuality a sense of fondness, too much of attachment, that is another impediment, hurdle, antarāya it is. Avirati is very difficult to remove the attachment. Struggling to remove the attachment not able to do that, that is the state of the avirati.
Then bhrānti-darśana terrible it is. Bhrānti-darśana, darśana is a view point, darśana also means a philosophical view and also a normal view point or a vision. Bhrānti-darśana, a wrong philosophical view point, a wrong understanding of the philosophical view point, a false view point. Bhrānti it is, delusion wrong, what is the correct view point of the yoga, what is the correct view point of the techniques, what is the correct view point of the philosophy of the yoga darshana, that is one side. And having a wrong view point bhrānti-darśana is more dangerous. Similarly another importance of the word bhrānti-darśana is one may have a wrong view of himself. Especially in the third chapter of the yoga darshana, maharishi will be explaining about the various siddhiḥ, and in some benefit some siddhiḥ will come person will have a wrong prestige, people will be touching the feet and you will be becoming a sense of ego. This is another bhrānti-darśana, a wrong false image of oneself, a wrong false view of himself, this is bhrānti-darśana. Of course as I said two dimensions, one is the wrong philosophical view point and the wrong view about himself, false view.
Then alabdhabhūmikatva, alabdha is non attainable, non reachable, bhūmikatva -a status, a foundation. The sādhaka will be struggling, striving, putting full efforts unable to reach a particular state, that is called as the alabdha - non attainable bhūmikatva. Then anavasthitatva - another thing is after attaining a particular state, after reaching a particular state, avasthitatva is not there means stability is not there, that is why it is called anavasthitatva, of the citta vikṣepaḥ, these are the citta vikṣepaḥ, vikṣepaḥ, disturbances, distractions, impediments antarāya, that is the impediments.
So Vyādhi-styāna-saṁśaya-pramāda-ālasya-avirati-bhrānti-darśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepās te antarāyāḥ - how beautifully Maharishi Patanjali lists out the important nine antarāyāḥ. Swami Vivekananda suggests, writing a commentary on this particular sutra, he says one will have difficulties, but the only solution is persevere, continue, as all progress proceeds by rise and fall. Let us not be afraid, let us not be disheartened, persevere, full efforts, we shall achieve what is to be achieved. We shall rise ourselves and be close to the citta-vṛtti-nirodhaḥ. So it is a very important sutra, where the nine antarāyāḥ, impediments, hurdles were listed by Maharishi Patanjali, there may be many but these are the nine major or maybe classifications, pointers so let us see what is the other dimensions which we shall continue in our next sutra.
Oṃ śāntiḥ śāntiḥ śāntiḥ.
ॐ शान्तिः शान्तिः शान्तिः||
To Be Continued.. ----------------------------------------
These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji.
Audio Link - https://youtu.be/JytnttFgT8Q?si=TAHdrvO30dey8FzY
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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