निरोधः - Nirodha
निरोधः - Nirodha
Etymology
नि+रुध्+घञ् = निरोधः
ni+rudh+ghañ = nirodhaḥ
The root word is Rudh. The meaning of the root is आवरणम् āvaraṇam - to surround. Other meanings such as to besiege, to enclose, to obstruct and to obscure are also given[1]
The prefix is ni. The prefix here is probably used to indicate the meaning नितराम् nitarām – completely (while other meanings such as certainly, Exceedingly and so on also exist for the term) [2]
The suffix is ghañ is used in the sense of bhava – the act. This suffix is added as the grammatical rule भावे bhāve (aṣṭādhyāyī 3.3.18)
Hence the derivation of the word would be - नितरां रुध्यते इति निरोधः - nitarāṃ rudhyate iti nirodhaḥ – the act of complete obstruction
Lexicon
Amarakośa has the following entry on the term Nirodha -
निग्रहस्तु निरोधः स्याद् (३.२.१३)
nigrahastu nirodhaḥ syād
Nirodha means nigraha (Keeping in check, restraint, curbing)
It is to be noted from the etymology and lexicon that the meaning of the word in general ranges anywhere between complete obstruction to keeping check. It would now be interesting to see the meaning that Yogic texts fix for the word within the range of this meaning.
Textual occurrences - Yogic texts
Yogasūtra
There are four occurrences of the word in the Yogasūtra. Of the four, three are found in the first Pāda itself and the fourth and last reference is the third chapter.
The four references and their contextual
meanings are briefly mentioned below -
1. योगश्चित्तवृत्तिनिरोधः॥१.२॥ - yogaścittavṛttinirodhaḥ ॥ 1.2 ॥ - The very term Yoga is defined as the Nirodha of the activities of the mind.
The views of the commentators
Salient inputs from the traditional commentaries are presented below for the very first usage of the term Nirodha in the text. Only Bhoja’s definition is direct whereas other describe the state of Yoga from where the meaning of the word Nirodha can also be understood.
· Vācaspati-miśra - निरुध्यन्ते यस्मिन्प्रमाणादिवृत्तयोऽवस्थाविशेषे चित्तस्य - nirudhyante yasminpramāṇādivṛttayo'vasthāviśeṣe cittasya – (Yoga) is that state of mind in which the Vṛttis (activities/modifications of the Citta) are obstructed.
· Bhoja defines Nirodha as - निरोधो बहिर्मुखतया परिणतिविच्छेदादन्तर्मुखतया प्रतिलोमपरिणामेन स्वकारणे लयःnirodho bahirmukhatayā pariṇativicchedādantarmukhatayā pratilomapariṇāmena svakāraṇe layaḥ - Obstruction and reversal of the outwardly changes (of the Vṛttis of the citta) and making (them) turn inwards and their dissolution in their cause (ultimately Prakṛti)
· Sadaśivabrahmendra and others state that – राजसतामसवृत्तिनिरोधः- rājasatāmasa-vṛttinirodhaḥ - the obstruction of the Rājasic and Tāmasic activities of the mind is Nirodha.
· Sri T Krishnamacharya in his Yogavallī commentary states - ध्यानविरोधियावद्बाह्यविषयकचित्तपरिणामनिरोध इत्यर्थः – dhyānavirodhi-yāvadbāhyaviṣayaka-cittapariṇāmanirodha ityarthaḥ – it is the obstruction of all those activities that are opposed to Dhyāna.
Thus, it could be seen from the definition/description of the term Nirodha that, it is a complete obstruction of Vṛttis or obstruction of Vṛttis excluding Sāttvik ones.
2. अभ्यासवैराग्याभ्यां तन्निरोधः ॥१.१२॥ - abhyāsavairāgyābhyāṁ tannirodhaḥ ॥1.12॥ - This Sūtra describes abhyāsa and Vairāgya as the twp-fold means to attain the state of Nirodha.
3. तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥१.५१॥ - tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ ॥1.51॥ - This Sūtra states that by obstruction of Saṃskāras generated by ṛtambharā-prajñā (by Para-vairāgya) everything (Vṛttis and Saṃskāras) gets obstructed and the ultimate state of Nirbīja is attained.
4. व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचितान्वयो निरोधपरिणामः॥३.९॥ vyutthānanirodhasaṁskārayorabhibhavaprādurbhāvau nirodhakṣaṇacitānvayo nirodhapariṇāmaḥ ॥ 3.9 ॥ - This Sūtra speaks about Nirodha-Pariṇāma. This is one among the three Yogic Pariṇāmas(changes/modifications) that the Citta undergoes. The other two being Samādhi-pariṇāma and Ekāgratā-pariṇāma. Nirodha-pariṇāma is a change at the level of Saṃskāras in the Citta where the outwardly subliminal impressions (Saṃskāras) are subdued and the manifestation of subliminal impressions (Saṃskāras) that lead to Nirodha manifest.
Bhagavad-gītā
The term Nirodha is not found in this
text. There are occurrences of couple of related terms – Niruddha and Nirudhya.
The two instances are as follows -
1.
यत्रोपरमते चित्तं निरुद्धं योगसेवया।
यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति।।6.20।।
yatroparamate
cittaṃ niruddhaṃ yogasevayā.
yatra caivātmanā''tmānaṃ paśyannātmani tuṣyati..6.20..
It is mentioned in this sixth chapter reference that - By Yogic way of restraining (niruddha) the activities of the mind quietude is attained.
2. सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्।।8.12।।
sarvadvārāṇi
saṃyamya mano hṛdi nirudhya ca.
mūrdhnyādhāyātmanaḥ prāṇamāsthito yogadhāraṇām..8.12..
Here Yoga-Dhāraṇā is discussed. It is mentioned here that the mind has to be restrained (nirudhya) in the heart (mid-chest region) and so on.
Haṭha-yoga-pradīpikā
The word Nirodha and associated expressions are found in nine verses. A range of expressions such as – Nirodha, Nirodhaka, (a)nirodhataḥ, Nirodhayet, Nirudhya & Nirodhana are found in the text. It is interesting to note that these expressions are used in the context of āsana, prāṇāyāma and mudrās and not to indicate restraining/cessation of the activities of the mind as in the Yoga-sūtras.
1.
गुदं निरुध्य गुल्फाभ्यां व्युत्क्रमेण समाहितः ।
कूर्मासनं भवेदेतदिति योगविदो विदु ॥१.२२ ॥
gudaṁ nirudhya
gulphābhyāṁ vyutkrameṇa samāhitaḥ ।
kūrmāsanaṁ bhavedetaditi yogavido vidu ॥1.22 ॥ - In the description of kūrmāsana, the word
Nirudhya (after obstructing/pressing) is used. The pressing of anus with heels
is mentioned here.
2.
चले वाते चलं चित्तं निश्चले निश्चलं भवेत् ।
योगी स्थाणुत्वमाप्नोति ततो वायुं निरोधयेत् ॥ २.२ ॥
cale vāte calaṁ cittaṁ niścale niścalaṁ
bhavet ।
yogī sthāṇutvamāpnoti tato vāyuṁ nirodhayet
॥2.2॥ - This
is a popular verse that mentions the mutual connect of the mind and the breath.
The expression Nirodhayet (one
should restrain/obstruct) is found here. To control the mind, it is essential
to control breath hence regulate/obstruct breath (vāyuṁ nirodhayet - practice prāṇāyāma).
3.
यावद्वायुः स्थितो देहे तावज्जिवनमुच्यते ।
मरणं तस्य निष्क्रान्तिः ततो वायुं निरोधयेत् ॥ २.३ ॥
yāvadvāyuḥ sthito dehe
tāvajjivanamucyate ।
maraṇaṁ tasya niṣkrāntiḥ tato vāyuṁ nirodhayet
॥ 2.3 ॥ -
Similar to the verse above (2.2) here also the expression Nirodhayet (one should restrain/obstruct) is found in the context of prāṇāyāma.
However, the reason stated for prāṇāyāma is different.
As long as the breath stays in the body, one is alive. Hence restrain
(Nirodhayet) the breath within.
4.
आ केशादानखाग्राच्च निरोधावधि कुम्भयेद् ।
ततः शनैः सव्यनाड्या रेचयेत् पवनं शनैः ॥२.४९॥
ā keśādānakhāgrācca nirodhāvadhi kumbhayed ।
tataḥ śanaiḥ savyanāḍyā recayet pavanaṁ śanaiḥ ॥ 2.49 ॥ - The word nirodhāvadhi (limit of restraining) occurs while discussing sūryabhedana-prāṇāyāma. This indicates the limits of restraining the breath within (from the hair on the head to the finger nail in the feet) after inhaling through right nostril.
5. राजदन्तस्थजिह्वायां बन्धः शस्तो भवेदिति ॥ ३.२२.B॥
अयं तु सर्वनाडीनामूर्ध्वगतिनिरोधकः । ॥ ३.२३.A॥
rājadantasthajihvāyāṃ bandhaḥ śasto bhavediti॥3.22.b॥
ayaṃ tu sarvanāḍīnāmūrdhvagatinirodhakaḥ ॥3.23.a॥ -The word Nirodhaka is used in the context of
the Jihvābandha. It refers to the capability of this practice to block the
movement of the Nāḍīs (Prāṇa in it) in the upper direction and channelize it in
Suṣumnā Nāḍī .
6.
वायुः परिचितो यस्मादग्निना सह कुण्डलीम् ।
बोधयित्वा सुषुम्नायां प्रविशेदनिरोधतः ॥ ४.१९ ॥
vāyuḥ paricito yasmādagninā saha kuṇḍalīm ।
bodhayitvā suṣumnāyāṁ praviśedanirodhataḥ
॥ 4.19 ॥ - The expression anirodhataḥ (without being obstructed) is found in the initial
portion of the fourth chapter. This verse speaks about the process of awakening
the kuṇḍalī. When kuṇḍalī is awakened, Vāyu travels in suṣumnā channel without
any obstruction (anirodhataḥ).
7.
दिवा न पूजयेल्लिङ्गं रात्रौ चैव न पूजयेत् ।
सर्वदा पूजयेल्लिङ्गं दिवारात्रिनिरोधतः ॥ ४।४२ ॥
divā na pūjayelliṅgaṁ rātrau caiva na
pūjayet ।
sarvadā pūjayelliṅgaṁ divārātrinirodhataḥ ॥ 4.42 ॥ -The
expression Nirodhataḥ (by
obstructing) is found in this verse that
mentions the need to get Prāṇa in Suṣumnā for
meditation to happen well. It is stated here that, by the obstruction (Nirodhataḥ) of its movement in sūrya and Candra Nāḍīs, Prāṇa will flow in Suṣumnā.
8.
ज्ञात्वा सुषुम्नासद्भेदं कृत्वा वायुं च मध्यगम् ।
स्थित्वा सदैव सुस्थाने ब्रह्मरन्ध्रे निरोधयेत् ॥ ४.१६ ॥
jñātvā suṣumnāsadbhedaṁ kṛtvā vāyuṁ ca
madhyagam ।
sthitvā sadaiva susthāne brahmarandhre nirodhayet ॥
4.16 ॥ - In
this verse also the same expression as above (quote 3) - nirodhayet (one should restrain/obstruct) is
found. The context of discussion is as follows - Prāṇalaya (absorption of Prāṇa)
leads manolaya (absorption of the mind). If one restrains prāṇa in
Brahmarandhra – then it gets dissolved, absorbed there and by that Manolaya
(dissolution/absorption of the mind) also happens.
9.
श्रवणपुटनयनयुगलघ्राणमुखानां निरोधनं कार्यम् ।
शुद्धसुषुम्ना सरणौ स्फुटममलः श्रूयते नादः ॥ ४.६८ ॥
śravaṇapuṭanayanayugalaghrāṇamukhānāṁ nirodhanaṁ kāryam ।
śuddhasuṣumnā saraṇau sphuṭamamalaḥ śrūyate nādaḥ ॥
4.68 ॥ - The
expression Nirodhana (blocking) is
found here. This is a description of ṣaṇmukhīmudrā that
facilitates the practice of Nādānusandhāna. The blocking of the ears, by the
thumbs is to be done so that external noises are not heard and one can focus on
the Nāda within.
Observations
From the above textual references, it can be seen that while in Bhagavad-gītā and Yogasūtra we find Nirodha and associated expressions connected solely to the activities of the mind, in Haṭha-yoga-pradīpikā, Nirodha is found freely being used in the context of the body, breath etc also.
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