shattered as if he has lost his own consciousness.
consciousness.
It is very clear that asmita is a result
of its mother clasia avidya where we
permanent. Now let us look at the third
cla raa. Yoga sutras define raa as the
attachment towards objects or people or
activities that gives us pleasure. Some
people get pleasure from fame, some
people from money, some people from
objects, relationships,
etc. You may be thinking, yes, I like a
bunch of things. I like food, I love
certain people in the world. It is not
harming anybody. Then what is the
problem? No problem at all. But observe
your mind. Observe your vitis. Is your
mind constantly thinking about attaining
that object of Raa? Is it like while you
are playing chess how your mind keeps on
thinking about the
goal? Yes, I may do some planning only
then I can achieve it. Right? Think
about it. Are you thinking about it and
planning more than what you need to do
about it? Are you just exponentially
increasing your vitis and having less
concentration on your present work?
Yeah. Sometimes not able to focus. So
are you not in the present? Are you
thinking about what is to be achieved in
the future all the
time? Yeah. Sometimes that's how I play
this game. So how do you feel after
attaining it?
My mind relishes the moments of
experiencing it again and again. I keep
thinking about it. Do you want more? Of
course, I want more and more of it. What
if you did not achieve this object of
interest? Then I'm sad constantly
thinking about what can be done to
reverse it. So do you understand here
getting attached to things whether you
achieve it or not causes mental vertis
and the main purpose of yoga the very
definition of yoga is chitta viti
nirodha restrain the activities of the
main indulging in such activities
creates more attachment towards those
objects or activities and wants us
repeatedly to do more of
that. Hence, it becomes a vicious cycle.
Suffering comes to our mind when we are
not able to achieve the object of
interest or things happen around us lead
us to lack of that object or activity.
Either case, the mind is full of
bris. Now, let us consider the next cla.
Da is a sense of aversion again to
objects or person or any activity. This
is again very similar to raa. It
triggers mental viti and affects the
balance of your mind. Yoga sutra defines
data as a result of a bad experience
that happened in one's life leading to
an aversion to that particular scenario.
Assuming um you went to a hospital for treatment.
treatment.
Unfortunately, things didn't go well for
you and it took longer for that illness to
to
cure. That memory of going through a
terrible experience stays in your mind
and you develop an aversion to that
hospital. It does not mean every person
who goes for treatment in this hospital
will have the same experience every
time. But in your mind the cla
duvesa creates an aversion that affects your
your
judgment. Um in one Tamil movie there is
this guy who has temporary short-term memory
memory
loss. He will meet his cousin with whom
he had a severe fight and a bad
experience earlier. But due to his
short-term memory
loss, he only remembers the good times
he had with him as a kid. So he totally
forgets that fight and starts conversing
with him with full energy and
enthusiasm. The reason I'm giving you
this example is if you don't have that
impression of that bad experience in the
mind then your judgment on the present
scenario is totally different.
The next clasia that we are going to see
is an inherent clasia which is inborn
with us and stays strong right from the
birth to death which is nothing but
abinvesa. Abinvesa at a broader level is
just fear. Fear of loss, fear of losing
life, therefore clinging to life. It
could be even fear of losing one's own
wealth, job, relationship or whatever
you possess. Yoga sutra defines this
clasia as the subtlest form of cla which
exist even in wise men. Patelli
indicates that every human being has had
a taste of death which lingers in your subtler
subtler
memory. This leads to fear clinging to
life. You can see this even in a newborn
baby when sometimes the baby shivers as
if it's going to fall from a height or
someone is attacking her. Right? Another
form abinves takes is the fear of losing
what you
possess. It could be wealth,
relationship or health. Anything that
you have right now. When this clasia is
overacting then we always feel insecure
always in fear. The mind is constantly
thinking about how to safeguard what we
possess right
now. Now coming to the question, do all
of us possess all the five claas? Yes,
these claas are present in every one of
us even evolved souls,
rishies. Only the nature in which it
exists differs. Yoga sutra 2.4 4 talks
about the nature and intensity of these
clatas and how it exists in our mind.
The clas can be in four forms. It can be
dormant. Prasupta. The clasia is present
but in a latin form. As I told you
earlier evolved souls also have clas but
in a dormant form a state called
prasupta. Second it can be attenuated
tanu. Here clatia is very feeble not
very active may get active when there is a
a
stimulus then it can be alternating with
china here one has two opposite
tendencies the feeling of attraction and
repulsion is
alternative finally it can be in an
expanded state udarana here claia is
fully operative and activities are very
apparent it is very important Important
to know about the intensities of clas
because what we are aiming to do is
attenuating or making the clas go
dormant and less active in our mind
because clatas originate from our past
karma and cannot be eradicated
completely unless you have nullified all
your baggage of
karma. That's when you are close to the
state of kyalia that is liberation.
Now let us see what yoga sutra suggests
for managing these clas to make it
completely dormant or
inactive. Yoga sutra 2.1 talks about
kria yoga which has the ability to
weaken the clas. Here they talk about
three important steps to reach this
state. Tapas, suadhya and ishwara
pranidana. Let us see this one by one.
Tapus. What is tapus? Tapus can be
defined as the inner fire that burns
your impurities. A kind of a burning
desire to reach
perfection. It is also the
self-disipline that you develop in order
to bring a desired result to the mind
and the body. Think about how
blacksmiths make articles out of iron.
They first heat the rot iron to a high
temperature. This will separate all the
carbon and other impurities from the
iron. Then it becomes very malleable and
it can be manipulated to create
sculptures and ornaments. Right? Very
similar to that there should be an inner
fire inside you which will bring
discipline to your body and mind and
prepare you for the next step. Think
about yogis performing 108 sura namaskars.
namaskars.
Is it necessary for the health of your
body? No. It is a tapas. You do that
once in a while to establish that you
are able to bring that
self-disipline, that
control. Other examples I can think um
people who walk days together to reach a
pilgrimage destination. It is a tapus.
People who climb mountains, people who
finish full
marathon, all these are examples of
tapas. It is not just rishies standing
in one leg for days together. You may
say this is all very abstract. Tell me
what I need to do. Where do I start?
Right. First and foremost bringing a
self- discipline to your life by
following yamas and nyamas as per ashtanga
ashtanga
yoga. Then performing asas to control the
the
body. We can only start from the gross
level. right than performing pranayyamas
to remove impurities. I can't think of
any better way than starting with
performing yoga asas to start your
journey in
tapas. Rajas is a gona which brings a
lot of britis in the mind and performing
asas is one easy way to bring down your
rajas. Then practicing pranayyama to
clear your
nadis. Yama and nyamas automatically
follow once you start working on your
body and
breath. The next step given in kria yoga is
is
suadhya. This can be defined as an
introspection or self-reflection of
one's own
mind. What practice will bring the
self-reflection? The answer is
practicing to control your senses is the
first step before going into
introspection. Pratahhara is a practice
given as the fifth limbo of ashtanga
yoga that achieves this result. It is a
kind of a bridge between connecting or
understanding your gross body and your
subtle bodies.
Then the next step is bringing your mind
to a state of
onepointedness which is the sixth limb
of ashtanga yoga called dharana. The
ultimate final step of kria yoga is ishwara
ishwara
pranidana. This is your attitude to
surrender to a higher self and not
holding on to anything. When there is a
sense of surrender to a higher self then
there is no pain. This higher self you
may call as God, consciousness,
paramatma, ishwara or shiva whatever you
may call but if you can develop that
attitude in the mind where you surrender
completely then there is no pain. I'm
not talking about prayer here. I I think
you understand that right? What I'm
talking about is not the prayer where
you list all your ragas where you list
all your fears abinves.
No, not that. This is a mindset where
you perform your duty. Then you welcome
whatever happens thereafter without
anxiety, without looking for the
rewards, without looking to fulfill your
desires. Hope this long study would have
given you an insight into what you
should look for when you observe your
thoughts. Classify whether it is a
Krishna or Akrishtaviti. If it is
Krishna then think about which glacia is
causing that mental
vi. Thank you for listening till the
end. If you like similar content on yoga
philosophy, consider subscribing to my
channel. Let us meet in our next video.
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