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Time of India
14-06-2025
- General
- Time of India
Ishvar in Patanjali's Yog Sutras
Ishvar, often translated as God or the Supreme Being, occupies a unique place in Patanjali's Yog Sutras. Far from being a theological dogma, Ishvar in this context is introduced as an essential component of yogic practice, particularly within the framework of Ishvar Pranidhaan, the act of total surrender to the Divine. But who or what is Ishvar? Is he merely a belief, a metaphor, an overarching deity or an ontological reality? In Sutra 1.23, Ishvar Pranidhaanadva – Patanjali introduces Ishvar, as one of the means to attain Samadhi, total absorption. This implies that surrender to Ishvar can be a direct path to the highest meditative absorption. In the very next sutra, Patanjali elaborates on the nature of Ishvar, not as some deity sitting in a far-off heaven, but as a unique, Cosmic Being; PurushVishesah – a distinct, unrivalled, nondual Purush. Ishvar, as indicated by Patanjali, is not bound by the limitations that afflict individual beings. He is described as ' klesh-karmavipaaka-aashayaihapara amrstah purush-vishesa h' – the one who is untouched by kleshas, afflictions, karm, actions, vipaaka, fruits of actions, and aashayas, latent impressions. He is eternally pure, full, free, omnipresent and omniscient. This vision of Ishvar transcends anthropomorphic notions of God and presents a deeply philosophical and experiential reality. To understand Ishvar, one must grasp the essence of creation itself. All intelligent creations – whether a wristwatch ora clay pot, presuppose three elements: (1) knowledge of creation,(2) a consciousbeing possessing that knowledge, and (3) material required. With its profound order and intelligence, the universe cannot result from chaos or chance; it is a superintelligent and deliberate creation. Every aspect of it, from stars to galaxies, from a tiny mole to mighty mountains, from a blade of grass to a banyan tree, from a single-cell amoeba to marvellous humans, functions in astonishing harmony. It is unwise to think that this universe appeared from nothing. As the ancient saying goes, 'ex nihilo nihil fit' – nothing comes from nothing. In Vedanta, Ishvar is both nimitta-kaaran, intelligent cause, and upaadaana-kaaran, material cause of the universe. Just as a spider weaves its web from within itself and withdraws it, the entire cosmos is a manifestation of Ishvar. Pervading existence, Ishvar remains unchanged. This cosmic presence is not separate from us. Patanjali encourages an intimate relationship with Ishvar through pranidhaan, a surrender that is not passive but born of insight. Ishvar becomes a mirror to our higher Self, a catalyst for inner transformation. Importantly, Patanjali's elucidation of Ishvar is not sectarian. Ishvar is not bound to a name, form, or religious identity. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
07-05-2025
- General
- Time of India
What Death Teaches Us About Living Fully
Authored by: Hansa Yogendra Deepen your understanding of the Bhagavad Gita: Explore chapter 2 with Sri Gaur Prabhu's guidance Death sits in the corners of human life, quiet, mysterious, yet all-pervasive. It is commonly misconstrued as the antithesis of life; however, it is not the opposite of life. It is, in fact, the logical and natural corollary to life because the only guarantee that life can ever truly offer is death. One that is born must and will die. Success, health, and companionship may or may not death is assured, waiting as a silent, inevitable companion of life. Despite its inevitability, the human mind struggles to accord acceptance to the process of death and dying. The Bhagwad Gita gently reminds us that: "Jatasya hi dhruvo mrityuh, dhruvam janma mrtasya cha," - For one who is born, death is inevitable; and for one who has died, birth is certain (Bhagwad Gita 2.27).While such an elucidation of death does not entirely erase the emotional pain death engenders, it can soften the sharpness with which death tears at the contours of life, emotions and relationships. Perhaps the problem is not so much that humans do not understand death. Maybe it is that understanding has very little to do with what or how we feel when those whom we love are taken from us. We know that death is a cessation, an emptiness in place of someone who was once an inextricable part of our lives. The human mind tends to struggle with emptiness, so to avoid it, it fills that space with pain and grief when someone has passed. Maharishi Patanjali observed in the Yog Sutras: Svarasavahi vidusho'pi tatha rudho abhiniveshah - Fear of death is inherent even in the wise, Yog Sutras Patanjali postulates that the fear of death is intrinsic to human nature. The ego fears dissolution upon death. Yog suggests that the true tragedy that befalls a person is not death. Instead, it is that she has never fully lived; living as she were with each moment filled with anxiety, worry and fear. Instead, you choose to meet it as an old friend to whom you will narrate tales you have seen, felt and for instance, King Yayati, preceptor of the Puru clan. Guru Shukracharya cursed King Yayati that he would lose his youth and succumb to old age and death. Yayati was so in thrall with the sensual pleasures of youth that he offered his crown and kingdom to the son who would exchange his youth for Yayati's old age. His youngest son, Puru, obeyed his father's command. Yayati exchanged his old age with Puru's youth and continued to enjoy sensual pleasures. One day, exhausted by the never-ending carousel of pleasure, Yayati gave Puru's youth and position to contrast stands Rishi Dadhichi, who willingly gave up his life so that devas could use his bones to craft weapons which could defeat the demon Vritra. Sage Dadhichi and King Yayati illustrate paths that are available to us. King Yayati fears what is only natural. Sage Dadhichi transforms even death into an opportunity for do not let fear control your life. Channel your entire focus on living purposefully, with a vision to contribute to society and make the world better. Yog guides you to immerse yourself fully in the life that is yours now, in the karm that is yours to fulfil, and in seva, which can become the foundation of universal joy, prosperity, and well-being.
