Yoga is the practical portion of Sāṃkhya.
Dual Yoga (Dvaita Yoga) is defined by the Yoga Sūtras. 1
While Non-dual Yoga (Advaita Yoga) is defined by the Advaita Yoga Sūtras2 as found in The Art of Non-Dual Yoga3.
Their practice (sādhana) is similar, but they have different goals (sādhyas).
The main difference being their approach to “vṛttis,” 4 which are “thoughts” or more widely, “modifications.”
The goal of Dvaita Yoga is “cessation of the thoughts of the mind-field” (citta vṛtti nirodha). 5
Then the seer (draṣṭṛ) is abiding (avasthāna) in its true nature (svarūpa). 6
Otherwise, there is conformity (sārūpya) with thoughts. 7
This approach implies that the seer is bound (baddha).
Moreover, it doesn’t differentiate between different types of thoughts.
Hence, it asks us to stop thinking altogether.
This leaves us perpetually in a mindless state.
On the other hand, the goal of Advaita Yoga is “cessation of afflicted modifications” (kliṣṭta vṛtti nirodha). 8
Then the seen (dṛśya) is abiding in its true nature. 9
Otherwise, there is conformity with the afflictions (kleṣas). 10
This approach implies that the seer is free (mukta), and that the seen is bound.
Moreover, it specifically targets afflicted modifications.
Hence, it allows us to continue thinking.
The afflictions11 being the real problem.
Ignorance is the wrong view (asamyagdṛṣṭi), which is unequal vision (viṣamadṛṣṭi) of the seen 12.
It’s the field (kṣetra) of the subsequent afflictions (uttara kleśas). 1314
Egoism is the false nature (asvarūpa) of the seen. 15
Attachment and aversion are the thrill (mada) of the seen. 16
Inertia is the binding (bandha) of the seen. 17
Modifications are twelvefold (dvādaśataya) and either unafflicted or afflicted (akliṣṭa or kliṣṭa). 18
Afflicted modifications (kliṣṭa vṛttis) are unlawful and inauspicious (adhārma and pāpa); unafflicted modifications (akliṣṭa vṛttis) are lawful and auspicious (dhārma and puṇya). 19
The co-arising of suffering (samudaya of duḥkha) is afflicted modifications; the co-arising of happiness (sukha) is unafflicted modfications. 20
Without restraint and without observance (ayama and aniyama), modifications become afflicted during the arc of rebirth (bhāvasarpiṇī). 21
Unafflicted modifications attain reabsorption (pralaya) after the arc of rebirth; afflicted modifications remain accumulated (saṃcita) in their abodes (āśayas). 22
These abodes are mind, emotion, and physics (sattva, rajas, and tamas). 23
They’re afflicted by egotism (asmitā), attachment and aversion (rāgadveṣa), and inertia (abhiniveśa), respectively.
Accumulated modifications are undertaken again (punar prārabdha) after the arc of law (dhārmasarpiṇī). 24
That suffering yet to come (duḥkha anāgata) is to be avoided through practice (heya through sādhana). 25
The practical path (sādhanamārga) is the repetition (abhyāsa) of threefold wisdom (vidyā traya). 26
Widsom (vidyā) is the right view (samyagdṛṣṭi), which is equal vision (samadṛṣṭi) of the seen (dṛśya). 27
It’s the field (kṣetra) of the other remedies (uttara bheṣajas). 28
Discernment (viveka) is distinguishing (vicchedana) one’s true nature (svarūpa) from egotism (asmitā). 29
Non-attachment (vairāgya) is lack of desire (vaitṛṣṇya) for attachment and aversion (rāgadveṣa). 30
Seeking liberation (mumukṣutva) is overcoming inertia (jayana abhiniveśa). 31
And repetition is steady effort (sthita yatna). 32
When followed (āsevita) for a long time (dīrgha kāla) without interruption and with reverence (nairantarya and satkāra), there is a stable foundation (dṛḍha bhūmi). 33
The eight limbs (aṣṭāṅga) are the restraints (yamas), the observances (niyamas), sitting (āsana), energy extension (prāṇāyāma), withdrawal (pratyāhāra), concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi). 3435
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). 36
In other words, it’s the Yoga of personal effort.
The restraints are fivefold and consist of non-harming (ahiṃsā), truthfulness (satya), non-stealing (asteya), non-wasting (brahmacarya), and non-possessiveness (aparigraha). 37
They’re the moral injunctions, or “don’ts,” of Yoga.
Non-harming is the path of least harm (patha of avara hiṃsā). 38
Non-lying is verifiable speech (prameya vāc). 39
Non-stealing is taking only (ādāna eva) what is freely given (svairam datta). 40
Non-wasting is preservation of energy (rakṣaṇa of prāṇa). 41
Non-possessiveness is renunciation of unnecessary objects (tyāga of niṣkāraṇa arthas). 42
The observances are also fivefold and consist of purification (śauca), contentment (saṃtoṣa), self-discipline (tapas), self-study (svādhyāya), and surrender to the oversoul (īśvarapraṇidhāna). 43
They’re the moral recommendations, or “do’s,” of Yoga.
Purification is clearing the elements (bhūtaśuddhi). 44
Contentment is unwavering inner peace (avyathya antaḥśānti). 45
Self-discipline is reining in the senses (pragrahaṇa the indriyas). 46
Self-study is self-inquiry (ātmavicāra). 47
Surrender to the oversoul is emulating it (anuvṛtti īśvara). 48
Sitting for meditation (dhyāna) is still and comfortable (sthira and sukha). 49
Its purpose is to position the body so that it remains comfortably alert during meditation.
The spine must be erect in the upright position.
The legs should be crossed at the knees or ankles if possible.
The hands should rest upon the knees or be clasped together if possible.
One may sit in a chair or upon the ground.
Extraneous movements should be kept to a minimum.
From the relaxation of effort (śaithilya of prayatna), comes absorption in the energy sheath (prāṇamayakośa). 50
Then one is untroubled (anabhighāta) by the gross body (sthūlaśarīra). 51
Then one is ready for energy extension (prāṇāyāma).
Thus seated (asita), energy extension begins with the interruption of the procession (viccheda of the gati) of the inhalation and exhalation (śvāsa and praśvāsa). 52
The term “prāṇāyāma” consists of “prāṇa” + “āyāma.”
Exoterically, it means “breath control,” but esoterically it means “energy extension.”
The three activities (vṛtti traya) of energy extension are external, internal, and the pause between (bāhya, ābhyantara, and stambha). 53
They are slowly and subtly directed (dīrgham and sukṣmam paridṛṣṭa) by place, time, and number (deśa, kāla, and sāṃkhya).
The fourth activity (caturtha vṛtti) is offering (juhvāna) the upward inhalation to the downward exhalation (prāṇa to apāna) and the downward exhalation to the upward inhalation. 54
From that the veil (āvaraṇa) over the light (prakāśha) is destroyed (kṣīna). 55
In other words, the fear of death (abhiniveśa) is removed.
Withdrawal is the dissociation of the senses (asamprayoga of the indriyas) from their corresponding objects (anukāra viṣayas) back to their mental nature (sattvika svarūpa). 56
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 (parama vaśyatā) of the senses. 57
And there is fitness of mind (yogyatā of manas) for concentration (dhāraṇā). 58
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). 59
It’s still an activity (vṛtti), though.
But it’s impersonal and effortless.
Concentration is the binding of the conscious body (bandha of the cittaśarīra) on one modification (eka vṛtti). 60
This isn’t fighting or suppressing stray thoughts.
That’s distraction, which is the opposite of concentration.
Instead, it’s focussing on one point and allowing the others fade to the background.
Concentration occurs in the witness state (sākṣī avasthā) 61, which is beyond the mind.
In this state, the seer (draṣṭṛ) slightly predominates over the seen (dṛśya).
Yet there remains a clear distinction between them.
Meditation is the binding of the inner body (antaḥśarīra) on the same modification. 62
Meditation occurs in the divine state (daiva avasthā), and is associated with bliss (ānanda). 61
In this 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 (antar) than concentration.
Absorption is the binding of the causal body (kāraṇaśarīra) on the same modification. 63
Absorption occurs in the order state (ṛta avasthā). 61
This is the subtlest level of manifested existence.
In this state, the seer fully predominates over the seen.
Here, the seen disappears into the seer.
So, absorption is more internal than meditation.
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) 64, which is complete practice (samyaksādhana).
From that comes complete results (samyaksiddhi). 65
Self-knowledge (ātmajñāna) is the ultimate knowledge (jñāna).
Practice (sādhana) gradually leads us toward it.
But to finally reach it, we must transcend all techniques and become the practice.
This is mastery.
The adept path (sādhakamārga) is one-pointed surrender to the oversoul (ekagra īśvarapraṇidhāna). 66
The oversoul (īśhvara) is the individualized spirit (viśeṣa-puruṣa) untouched (aparamṛṣṭa) by the afflictions (kleśas). 67
It is the unsurpassed seed (niratiśaya bīja) of all knowledge (sarvajñāna). 68
Undivided by time (anavaccheda by kāla), it is the first teacher (ādiguru). 69
It is the reciter of om (vācaka of praṇava), which is the first instruction (ādiśāsana). 70
It is to be repeated (japya) with contemplation (bhāvana) of its meaning (artha). 71
From that comes the destruction (abhāva) of the obstacles (antarayas) to the attainment of inner consciousness (adhigama of pratyakcetana). 72
Thus, the sound-current (śabdasrotas) is entered (āpanna). 73
The ascent (udaya) through the stream (srotas) is the experience of “this, that” (anubhava of iti iti). 74
Equal vision is applied (samadṛṣṭi is viniyukta) to the material triad (prākṛta traya). 75
From that the deep sleep state (suṣupti avasthā) is awakened (buddha). 76
And the dependent moments (pratiyogin kṣaṇas) of the wheel of time (kālacakra) haved reached the final end of succession (prāpta aparānta of krama). 77
Thus, the silent current (niḥśabdasrotas) is entered. 78
Equal vision is applied to nature (prakṛti). 79
Thus, the great ocean of absolute unity (mahāsāgara of kaivalya) is entered. 80
Thou art that (tat tvam asi). 8182
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