The Practice of Non-Dual Yoga

The Essence of Practice

The practical path (sādhanamārga) is the repetition of threefold wisdom (abhyāsa of vidyā traya). ¹  Widsom (vidyā) is the right view (samyagdṛṣṭi), which is equal vision of the seen (samadṛṣṭi of dṛśya). ²  It’s the field of the other remedies (kṣetra of uttara bheṣajas). ³  Discernment (viveka) is separating one’s true nature from egotism (vicchedana svarūpa from asmitā). ⁴  Non-attachment (vairāgya) is lack of desire for attachment and aversion (vaitṛṣṇya for rāgadveṣa). ⁵  Seeking liberation (mumukṣutva) is overcoming inertia (jayana abhiniveśa).  ⁶  Repetition is steady effort (sthita yatna). ⁷  When followed for a long time (āsevita for dīrgha kāla) without interruption and with reverence (nairantarya and satkāra), there is a stable foundation (dṛḍha bhūmi). ⁸

The Eight Limbs of Practice

For those who have mastered seeking liberation, non-attachment, and discernment (mumukṣutva, vairāgya, and viveka), no further practice (sādhana) is necessary.  Otherwise, the eight limbs of practice (aṣṭāṅga of sādhana) are the way to develop them.  They are the restraints, the observances, sitting, energy extension, withdrawal, concentration, meditation, and absorption (yamas, niyamas, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi). ^9-10

Performance Yoga

The first five limbs (pañcāṅga) are the restraints, the observances, sitting, energy extension, and withdrawal.  They’re the outer limbs (bahiraṅgas).  Together, they are performance yoga (kriyāyoga), which is outer practice (bahiḥsādhana). ¹¹   In other words, it’s the Yoga of personal effort.

The Restraints

The restraints are fivefold and consist of non-harming, truthfulness, non-stealing, non-wasting, and non-possessiveness (ahiṃsā, satya, asteya, brahmacarya, and aparigraha). ¹²  They’re the “don’ts,” or moral imperatives.

Non-harming is the path of least harm (patha of avara hiṃsā). ¹³  Non-lying is verifiable speech (prameya vāc). ¹⁴  Non-stealing is taking (ādāna) only what is freely given (eva svairam datta). ¹⁵  Non-wasting is preservation of energy (rakṣaṇa of prāṇa). ¹⁶  Non-possessiveness is renunciation of unnecessary objects (tyāga of niṣkāraṇa arthas). ¹⁷

In Dvaita Yoga, the restraints are great vows (mahāvratas) that are universal (sārvabhauma) and not limited by birth, time, space, or circumstance (anavacchinna by jāti, kāla, deśa, and samaya). ¹⁸  Advaita Yoga agrees but includes the observances too. ¹⁹

The Observances

The observances are also fivefold and consist of purification, contentment, self-discipline, self-study, and surrender to the oversoul (śauca, saṃtoṣa, tapas, svādhyāya, and īśvarapraṇidhāna). ²⁰  They’re the “do’s,” or moral imperatives.  Along with the restraints (yamas) ¹², they prevent and eliminate afflicted modifications (kliṣṭa vṛttis) ²¹.

Purification is clearing the elements (bhūtaśuddhi). ²²  Contentment is unwavering inner peace (avyathya antaḥśānti). ²³  Self-discipline is reining in the senses (pragrahaṇa indriyas). ²⁴  Self-study is self-inquiry (ātmavicāra). ²⁵  And finally, surrender to the oversoul is emulating it (anuvṛtti īśvara). ²⁶

Sitting

The term “āsana” originally meant “sitting,” and was physical preparation for meditation (dhyāna).  But in the modern age, it’s translated as “pose.”  There are now countless such poses taught by Yoga instructors across the globe.  Their health benefits are well-documented. ²⁷  Yet Dvaita Yoga only mentions a still, comfortable pose (sthira, sukha āsana) ²⁸.  Clearly, Patañjali viewed sitting as a means to an end.  Like him, we mustn’t lose sight of the goal (sādhya) ^29-30.

Sitting for meditation (dhyāna) is still and comfortable (sthira and sukha). ³¹  From the relaxation of effort (śaithilya of prayatna), comes absorption in the energy sheath (samāpatti in prāṇamayakośa). ³²  Then one is untroubled by the gross body (anabhighāta by sthūlaśarīra). ³³  In other words, when we relax and sit very still with our eyes closed, our body seemingly “disappears.”  Just like when we rest our hand on a table for a long time without moving it, we eventually stop feeling it.  This is because our senses are designed to notice change.

Energy Extension

Thus seated (asita), energy extension begins with the interrupting the procession of the inhalation and exhalation (viccheda gati of śvāsa and praśvāsa). ³⁴  This isn’t the deprivation of needed breath, though.  The three activities of energy extension (vṛtti traya) are external, internal, and the pause between (bāhya, ābhyantara, and stambha). ³⁵  They’re the inhalation, exhalation, and interval between.

They’re slowly and subtly directed (dīrgham and sukṣmam paridṛṣṭa) by place, time, and number (deśa, kāla, and sāṃkhya).  This may be coordinated with a mantra or a visualization.  The mind directs the energy, and the physical breath gives it power.

Place refers to a location in the gross body or energy sheath (sthūlaśarīra or prāṇamayakośa) ³⁶.  Furthermore, these places may be connected in a line.  For example, energy is commonly directed through the seven wheels (cakras) via the central channel (suṣumṇa nāḍī) from the base of the spine to the top of the head (mūlādhāra to sahasrāra).

Time refers to the duration of the technique or its parts.  To explain, certain techniques are done more slowly than others.  Also, certain techniques include pauses, which increase their duration.

Number refers to the amount of times the technique or its parts are consecutively repeated.  This is often tracked by the thumb across the digits of the fingers or the beads of a mālā.

The fourth activity (caturtha vṛtti) is offering the upward inhalation to the downward exhalation (juhvāna prāṇa to apāna) and the downward exhalation to the upward inhalation. ³⁷  Thus, the incessant waves of breath are stilled, and our body is sustained directly by the underlying ocean of energy.  This is the  breathless state.

From that the veil over the light (āvaraṇa over prakāśa) is destroyed (kṣīna). ³⁸  This is represented by the opening above the top of the head in figure 57.

Withdrawal

Withdrawal is the dissociation of the senses (asamprayoga of indriyas) from their corresponding objects (anukāra viṣayas) back to their mental nature (sattvika svarūpa). ³⁹  Specifically, it’s the withdrawal of the senses from the subtle elements and gross elements (tanmātras and mahābhūtas).  This doesn’t mean turning the senses off but turning them within rather.  From that comes the highest control of the senses (parama vaśyatā). ⁴⁰  And there is fitness of mind for concentration (yogyatā of sattva for dhāraṇā). ⁴¹

In the classical carriage metaphor ⁴², the senses are the horses, and the mind is the reins.  We must rein in the senses; else they run wild.  Having practiced self-discipline (tapas), now we withdraw the senses back to the mind.  Thus, we “ascend” through the dream state to the lucid state (svapna to spaṣṭa avasthā).  This isn’t the absence of sensory perception, but rather the sublimation of it.

Restraint Yoga

The final three limbs (tryaṅga) are concentration, meditation, and absorption.  They’re the inner limbs (antaraṅgas).  Together, they are restraint yoga (saṃyamayoga), which is inner practice (antaḥsādhana). ⁴³  It’s still an activity, though (vṛtti).  But it’s impersonal and effortless, as opposed to performance yoga (kriyāyoga) ¹¹, which requires personal effort.

Concentration

Concentration is the binding of the conscious body on one modification (bandha of cittaśarīra on eka vṛtti). ⁴⁴  The “conscious body” ⁴⁵ refers to the witness state (sākṣī avasthā) ⁴⁵.  This state is entered by transcending the deep sleep state (suṣupti avasthā) ⁴⁶ without falling asleep.  This requires fitness of mind (yogyatā of sattva).  In the witness state, the seer (draṣṭṛ) slightly predominates over the seen (dṛśya).  Yet there remains a clear distinction between them.

Meditation

Meditation is the binding of the inner body on the same modification (bandha of antaḥśarīra on eva vṛtti). ⁴⁷  The “inner body” ⁴⁷ refers to the superconscious divine state (daiva avasthā). ⁴⁶  This differentiates meditation from concentration (dhāraṇā), which belongs to the witness state (sākṣī avasthā) ⁴⁶.  In the divine state, the seer further predominates over the seen.  Here, the seen reflects the seer, like a transparent crystal reflects the colors and shapes of its environment.  So, meditation is more internal than concentration.

Absorption

Absorption is the binding of the causal body on the same modification (bandha of kāraṇaśarīra on eva vṛtti). ⁴⁹  The “causal body” ⁵⁰ refers to the superconscious fourth state (turīya avasthā). ⁴⁶  This differentiates absorption from meditation (dhyāna), which belongs to the divine state (daiva avasthā) ⁴⁶.  In the fourth state, the seer fully predominates over the seen.  Here, the seen disappears into the seer.  So, absorption is more internal than meditation.

Royal Yoga

It’s common for yogis to favor either outer practice or inner practice (bahiḥsādhana or antaḥsādhana) according to their temperament.  But we must overcome that instinct because the essence of Yoga is the fusion of the inner and the outer.  We can’t be exclusively fixated on some of the eight limbs (aṣṭāṇga) yet expect the results of them all.  Instead, we must approach practice (sādhana) just like any other activity that we’ve mastered.  In order to master an activity, we must become completely proficient in all its aspects.  Hence, the importance of royal yoga (rājayoga) ⁵¹, which is complete practice (samyaksādhana).  From that comes complete results (samyaksiddhi). ⁵²

References

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2. Vyās, S. K. Advaita Yoga Sūtras 2.2.
3. Vyās, S. K. Advaita Yoga Sūtras 2.3.
4. Vyās, S. K. Advaita Yoga Sūtras 2.4.
5. Vyās, S. K. Advaita Yoga Sūtras 2.5.
6. Vyās, S. K. Advaita Yoga Sūtras 2.6.
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8. Vyās, S. K. Advaita Yoga Sūtras 2.8.
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