Yoga - LIY Approach and Patanjali Jun 2 2009

Redefining Yoga in Original Terms – Volume 1

Yoga Sutras of Patanjali & The Life in Yoga Approach

Third Draft Document of June 2, 2009

Authored by C. Rajan Narayanan

For limited circulation and feedback

Please send feedback to [email protected] or call at 301-592-0325.

Version: Narayanan-March 28, 2009 of 151

Contents Acknowledgment General Introduction Part 1: The Life in Yoga Approach to Yoga

1. The 5-3-1 Life in Yoga Approach 2. The Roots of Yoga 3. Asthanga Yoga of Patanjali 4. Implications of the Eight-fold Yoga of Patajali 5. Mapping Asthanga Yoga Principles to the 5-fold Life in Yoga Approach 6. The Three Methods of Exercising 7. Life in Yoga Physical Exercises 8. Life in Yoga Breath Exercises 9. Life in Yoga Vibration Exercises 10. Life in Yoga Thought Exercises 11. Life in Yoga Observation Exercises 12. Combination Exercises 13. Customizing Exercises 14. Recommended Regimens of Life in Yoga 15. The Parallels of Yama in Other Traditions 16. Pop Yoga and Patanjali 17. Importance of Regularity in Yoga Practices 18. Importance of Satsanga or Group Activity 19. The Great Contribution of Maharishi Mahesh Yogi 20. Religion and Yoga 21. The Buddhist & Advaitin Approach Versus The Dvaitin & Abrahamic

Approach 22. The Four Yoga Approaches of Hindu Tradition 23. Yoga and Art Forms 24. Benefits of Yoga

Part 2: Overview of the Yoga Sutras

25. Contents of the Yoga Sutras of Patanjali 26. Concepts addressed by the Yoga Sutras

A. Concept of God and Existence B. Why Does Man Not Understand That? C. Observed Barriers & Ways to Overcome Them D. The Nature of Salvation

27. The Layout of the Yoga Sutras Part 3: Yoga Sutra Translation

28. Phonetics and Word Meanings


29. Samaadhi Paada – Chapter 1 of the Yoga Sutras 30. Saadhanaa Paada – Chapter 2 of the Yoga Sutras 31. Vibhooti Paada – Chapter 3 of the Yoga Sutras 32. Kaivalya Paada – Chapter 4 of the Yoga Sutras

Part 4: Understanding Yoga Sutras

33. The place of The Yoga Sutras A. Academic View of Yoga Sutras B. What are the Vedas? C. What is ‘aagama’ and ‘shruta’? D. Can Yoga be called a School of Hindu Philosophy? E. Going into the mind of Vyaasa?

34. The Life in Yoga and Vyaasa’s Approach to the Yoga Sutras 35. Commentary on the Yoga Sutras 36. End Note

37.


Introduction Yoga is about finding effortlessness in living and becoming liberated. The great seer, Patanjali wrote the Yoga Sutras perhaps over 5,000 years ago.1 Even today it stands as either a seminal work or a summary work of yoga – in any case being accepted as the ultimate reference to what constitutes yoga. In a text of only 196 sentences in four chapters, he provides insight into human problems, nature of living and ways to deal with them. In the final conclusion it is the attitudinal transformation of a person that makes a person liberated and makes life effortless. This can come with or without complete understanding of the nature of existence and God. The Yoga Sutras of Patanjali provides a seeker the method for individual experience of the nature of existence to find the highest truth that brings complete understanding of everything. A 5,000-year-old document, five milleneums of scholarship and the Indian tradition of accepting everything coming from predecessors with utmost reverence provide for a unique problem. While the Yoga Sutras of Patanjali can be translated in a straight-forward way with some knowledge of Sanskrit and an advanced practitioner can make some reasonable sense of it, trying to understand commentaries of later authors and the terms introduced by later authors become impossible. Yoga literature has become confused with many specific terms, and even general philosophical literature is not above this type of problem with terms like soul, consciousness and inner spirit. These are abstract terms trying to convey something by certain descriptions, but lack deep precision that permits clear understanding. Luckily, this author had the path of first translating the yoga sutras before reading others’ commentaries. Reading the Yoga Sutras, a yogi must be appalled at what yoga has come to mean today – physical postures – and the most famous yoga institutes doing research on yoga therapy largely with these postures! The spiritual focus, of understanding from direct experience about the nature of existence, has faded into the background. To understand why this has happened one has to develop some understanding of the history of the last 5,000 years and make some reasonable guesses. The progression appears to be as follows:

Over 5,000 years ago, Patanjali compiles this document. Soon thereafter Vyaasa, the compiler of the Vedas, the author of Mahaabhaaratha (and hence Bhagavad Gitaa) and other great works, also wrote a commentary on the Yoga Sutras.

Around the same time as the Yoga Sutras – give or take a few hundred years – another person by the name of Kapila compiles something called the Saankhya Sutras which Vyaasa quotes in one of his works, the Bhaagavata Puraana.

About 2,000 odd years ago, 3,000 years later, when Buddhism was the dominant philosophy in India, a person by name Ishvara Krishna appears to have written an elucidation on the Saankhya Sutras called the Saankhya Kaarika.

Given these documents before the age of printing presses and one-copy production at a time on palm leaves, it appears the original Yoga Sutras and Saankhya Sutras may have been retrieved only because of the commentaries by Vyaasa and Ishvara Krishna. [Even

1 There are different views on this subject with some saying it is only 2,500 years old. The key to dating it is the Mahabharata war and the period when Vyaasa compiled the Vedas. Since Vyaasa wrote a commentary on the Yoga Sutras, it is reasonable to conclude that either Patanjali was a predecessor or contemporary of Vyaasa.


then because of the one-copy production at a time, there are multiple versions of these documents with very slight variations available.]

Soon after Ishvara Krishna, some group of people, yet to be identified by the author, form this philosophy called the Saankhya-Yoga philosophy, where they take common aspects of both these Sutras. This new philosophy is neither Yoga, nor Saankhya.

In those days when Buddhism was the dominant philosophical thought in India, probably by its influence of having no belief in God, this Saankhya-Yoga philosophy drops the idea of God that Patanjali includes in his Yoga Sutras. Documents related to details of energy channel and yoga postures like Goraksha-Shataka, Brhad-Yogi-Yajnyavalkya-Smriti, Vasishtha Samhitaa, Shiva Samhitaa, Gheranda Samhitaa and Hatha-yoga Pradeepika may have also existed at that time or came later. The combined effect of it, coming from Sankhya-Yoga, and other documents, Hatha Yoga appears to have emerged over a few centuries.

It would appear that those who come from the Saankhya-Yoga view choose to ignore any idea of God, but all the other documents appear to have God in some form or the other integral to their presentation.

The emergence of the Vedaanta philosophy thereafter with the influence of Shankara, Raamaanuja and Madhva appear to have created yet another twist in yoga – possibly the final dichotomization of Vedaanta and Hatha Yoga. But then Hatha Yoga never becomes main stream – the Vedaanta focus on Jnyaana (knowledge) and Bhakti (devotion) with traditional rituals becomes main stream.

The idea of the Four-fold yoga of Bhakti, Karma, Jnyaana and Raaja Yogas are popularized by Swami Vivekananda in the late 19th century. These are presented as part of Hinduism.

Hatha Yoga as physical practice, separate from Hindu religion, that balances the body and mind, spreads around the globe in the 20th century in the name of Yoga. B.K.S.Iyengar, and the Swamiji lineage from Swami Sivananda Saraswati were probably the principals who made this possible.

In the beginning of the 21st century, yoga has come to mean yoga postures of Hatha Yoga. In the course of all these developments, individual experiences, individual understanding, introduction of new terms, and interpretation of the Yoga Sutras in these terms has created a great deal of confusion in trying to understand the original Yoga Sutras. The Life in Yoga Approach to Yoga is based on experience of practitioners, and validating them based on the Yoga Sutras. This document serves to explain the Life in Yoga approach in terms of Patanjali’s Yoga Sutras and for that purpose, as well as to unmask a pure translation of the Yoga Sutras and share a different interpretation, an entire translation and explanation of the Yoga Sutras are provided. This document is divided into four parts:

A. The Life in Yoga Approach to Yoga B. An Overview of the Yoga Sutras C. Yoga Sutra Translation D. Understanding Yoga Sutras


Part A explains the Life in Yoga concept of working with 5 types of energies in 3 exercise formats. The concept is mapped to Patanjali’s 8-fold yoga concept with references to the Yoga Sutras which are translated in the third part. Detailed elements of Life in Yoga Exercises are also described. Part B is for the lazy reader who wants the summary content of the Yoga Sutras first. It also comes with the biases of the author’s understanding. For a serious student of yoga, who does not wants somebody else’s view, but wants to understand the Yoga Sutras in its pristine form, it is best to read Part C before coming to Part B. However, for most readers Part C may be too terse, and Part B will lead them in easily. Part C is a straight translation of the Yoga Sutras. The reason for this translation was because of dissatisfaction with other translations that mix individual opinion with the exact word translation. Since some Sanskrit words are subject to individual views or their meaning is not conveyed in a single word or short phrase, the Sanskrit words are used as is, with the author’s understanding of those words described separately. Part D is an effort to place the Yoga Sutras in the context of Indian literature and to provide a full commentary on all the sutras. The desire not to mix our view with the direct translation and creating a break in the flow of the translation has resulted in this separation. This book is designed to address a variety of needs for differing audiences:

First, it is designed as a yoga primer for the sincere spiritual seeker – such a primer described in modern day language is not known to be available by this author;

Second, it is meant to address the confusion caused in the world by Hatha yoga being referred to as yoga – the inordinate focus on physical postures and the common perception that yoga has nothing to do with belief in God needs severe revision based on Patanjali’s original work.

Third, it is another view for those who have academic interest in the Yoga Sutras of Patanjali.

Finally, this is the philosophical platform and basis of the Life in Yoga Foundation. The Foundation was created specifically to address misconceptions of yoga and to enable people to experience yoga in all aspects of living.

Comments and feedback are most welcome through our website www.lifeinyoga.org.


Part 1. The Life in Yoga Approach to Yoga

1. The 5-3-1 Life in Yoga Approach The word yoga has come to popularly mean the bending and twisting postures (called asanas) coming from the tradition of Hatha yoga. With this popularity, most of the world has forgotten what yoga is, when there is no ‘Hatha’. Sometimes people extend it to some breathing exercises (pranayama) and even less often to meditation techniques, but nobody thinks of jogging or swimming or singing or dancing or horse-riding or painting or drinking tea or praying as yoga. However Life in Yoga Foundation does. Life in Yoga looks upon every activity of life as potentially being a yoga activity provided one has an attitude of an observer or one-pointed focus on the activity while doing it. Now those who come from the Indian tradition also hear of such terms as Bhakti Yoga (defined as yoga of devotion), Karma Yoga (defined as yoga of selfless service), Jnana (phonetically ‘Jnyaana’) Yoga (defined as yoga of knowledge) and Raja (phonetically ‘Raaja’) Yoga2. Such people sometimes understand physical, breath and meditation exercises as coming under Raaja Yoga, but fail to understand how the rest of the yogas are connected, if at all. To add to the confusion, in the modern world a quick search on the Internet will reveal hundreds of different yogas. What is the link between them that makes each one a yoga? What is real yoga? According to Life in Yoga Foundation, there is only one Yoga or more correctly one Yoga Principle that is common to everything that people think of as yoga and many more things that people don’t think of as yoga. Life in Yoga views Yoga as being the exercise of one or more of five types of energies in one of three types of exercising format with single-minded focus on the exercise that may later become an attitude of an observer. This is known as the 5-3-1 Life in Yoga Approach. The five types of energies are:

Physical Breath Vibration Thought Pure Observation

The three types of Exercise Formats are:

Constant pace exercising Cyclical Rhythmic exercising, and Stretch and Release exercising

2 The preference of the author is to use the phonetic spelling rather than the conventional spelling to allow new readers to read the words correctly.


Such a definition should be mind boggling to most people. Therefore it is necessary to address this in terms of root definitions and root literature, and it is necessary to explain each of the five types of energies and the three types of exercising format, and provide enough examples to make it clear.

2. The Roots of Yoga The word Yoga literally means coming together or joining, and is referred to as the experience of (a) the integration of the body with the inner self (which is assumed to be the Ultimate) according to philosophies that don’t believe in a separate God, OR (b) the integration of the body with the inner self and then connecting with the Ultimate (or God) according to philosophies that see God as distinct from man. In short, Yoga, the word, originally implied THE GOAL of Union with the Ultimate. However, Yoga has more popularly come to mean THE PATH that leads to the goal, beginning with such usage by Patanjali. But what is the common element that defines any path as a yoga path? When the world sees the common aspect between Bikram Yoga and Iyengar Yoga to be the physical twists and turn they think bending like a pretzel is yoga. Then how does one explain Bhakti Yoga, Karma Yoga and Jnyaana Yoga? To understand this one has to go into the root document of Yoga. The single document that defines Yoga is the Yoga Sutras of the great sage Patanjali. The age of this document cannot be determined, but it appears to be at least 5000+ years old, although others have differing views on it. It pre-dates the great sage Vyaasa (normally written as Vyasa). Vyaasa authored the Mahabharatha and various other ancient Indian texts, and also classified ancient documents into the four Vedas and the four sections of each Veda, which are considered the holy texts of Hinduism. He also authored the text called Brahma-Sutras which is the governing document of Vedanta, the popular form of interpretation of Hindu philosophy over the last few millenniums. The ability to time the Yoga Sutras prior to Vyaasa is because Vyaasa himself wrote a commentary on the Yoga Sutras of Patanjali that is currently available3. The Yoga Sutras of Patanjali contains no physical exercise of any kind. It focuses on principles, approaches and resultant experiences. Other documents like the Vasistha Samhita, Brhad-Yogi-Yajnyavalkya-Smriti and Shiva Samhita discuss the channels of energy flow and the Gheranda Samhita and Hatha-yoga Pradipika addresses some real posture exercises. Many of these documents may have been composed after the Yoga Sutras, but it is clear that the knowledge of the energy flow system predates Patanjali’s Yoga Sutras, since there is assumption of the energy flow and mention of the Kurma Naadi [YS 3:32], the throat chakra [YS 3:31] and the navel chakra [YS 3:30] in the Vibhooti Paada (third chapter) of the Yoga Sutras. 3 The last great Hindu Empire in India prior to the arrival of British was the Maratha Empire built by Shivaji. Works of literature and art flourish under such royal patronage, and studies of more recent historical origins related to Indian philosophy and ancient works are therefore found in Marathi. A nineteenth century work by a Nanabhai Sadanandji Rele that explains the Yoga Sutras of Patanjali, also includes the original commentary of Vyaasa, line by line. Also a palm leaf script of Vyaasa’s commentary is said to be available at the Madhva Mutt in Udipi, India.


Therefore, if one seeks to understand real yoga, one must go to the Yoga Sutras of Patanjali (referred to as YS in references). The core principle of yoga enunciated in Patanjali’s work has come to be known as the Eight-fold Yoga of Patanjali or Asthaanga Yoga (in Sanskrit) of Patanjali. These eight aspects are formally called Yama, Niyama, Asana (phonetically Aasana), Pranayama (phonetically Praanaayaama), Pratyahara (phonetically Pratyaahaara), Dharana (phonetically Dhaaranaa), Dhyana (phonetically Dhyaana) and Samadhi (phonetically Samaadhi) [YS 2:29].

3. Asthanga Yoga of Patanjali Patanjali explains each of these eight aspects of yoga as follows: Yama is explained by Patanjali as Ahimsa or not seeking to hurt, Satya or truthfulness, Asteya or not stealing, Brahmacharya4 or a student’s curiosity to know or mindfulness about all of Existence, and Aparigraha or not being covetous or possessive [YS 2:30]. Many authors have described Yama in summary to mean restraint, but it is better stated in our opinion as a mark of a thinking person. So our summary definition of Yama is as follows. Yama is the ability to discriminate and think independently. Niyama is explained by Patanjali as cleanliness (Shaucha), contentment (Santosha), buring of internal impurity (Tapas), self-study or self-practice (Svaadhyaaya), and devotion to the Ultimate (Ishvara Pranidhaana) [YS 2:32]. The last element, Ishvara Pranidhaana, has been examined in terms of whether Patanjali says that belief in God is required to begin the practice of yoga. In our opinion, beginners who have a concern about believing in God should take it as ‘purposeful and disciplined living’ as opposed to ‘aimless and irregular living’. Patanjali also states that the first seven of the eight-fold yoga are Praants or territorial boundaries that need to be crossed before reaching the eighth, the ultimate goal of Samaadhi [YS 2:27]5. If one does not associate a required sequence among the first seven, then devotion to the Ultimate could be more a consequence of when one is ready to reach Samaadhi. To avoid such confusion, our interpretation goes as follows.

4 There is an idea that Brahmacharya means celibacy, and such a meaning has been used by famous authors like B.K.S. Iyengar and Swami Satchidananda. Such interpretation has been in use probably after the 8th century. But prior to that, and definitely prior to the Mahabharatha that goes back to 3000 BCE, the word did not connote celibacy, but rather the definition stated in this document. Three evidences in this regard are the following. (a) Use of the word Nitya Brahmachari to describe Krishna in the end of Mahabharatha, when he revives the still born Parikshit, at a time when he had many wives and many children. In this context it refers to Krishna always being mindful of all of existence. (b) In the four roles of life that comes from Vedic Hinduism period of this era that speaks to Brahmacharya, Grihastaashrama, Vaanaprasta and Sannyaasa, Brahmacharya refers to the role of a student, who seeks to explore the nature of existence in whatever facet of knowledge. (c) Interpretation of Vyaasa in his commentary of YS. 5 This is an implication from sutra 2:27, which says there are seven demarcated zones need to reach the highest intuitive knowledge, which only comes from Samaadhi through a process called Sanyama that Patanjali explains in the third chapter, Vibhooti Paada. It must be noted that other authors have interpreted the seven demarcated zones in terms unrelated to the yoga sutras – like seven levels of awareness that are not referred in the yoga sutras. Those explanations don’t allow for the point noted here.


Niyama is regularity in living that allows for disciplined and regular practice of yoga. Results of yoga generally manifest only over a long time with dedicated practice. Aasana is described by Patajali as that posture that allows for a firm but relaxed position for the body [YS 2:46]. In addition Patanjali notes that the position has two further requirements: (a) it should be with little effort, and (b) it should allow one to stay for a long time in a state called Samaapatti, which is self-identification with any item or person in focus [YS 2:47-48] – in effect being able to be in a state of deep concentration or engrossment with stillness for a long time. There is no mention of the different Aasanas that generally people associate yoga with. Given that Patajali knew about the energy channels (as suggested earlier), Aasana would roughly correspond to having the body in an aligned position that allows one to stay in that position without effort for a long time, and since the spine and head are the main aspects of the alignment when seated, keeping the spine (back & head) straight in a relaxed position constitutes Aasana. This is also considered a requirement for doing Praanaayaama, as Patanjali himself says in the next line [YS 2:49]. Praanaayaama is discretely interrupted flow of inhalation and exhalation done in Aasana. [YS 2:49] Inhalation, exhalation and motionlessness (cessation of flow) should be long and subtle, and a fourth state beyond them is to be experienced where the veil of the inner light is removed that makes one ready for Dhaaranaa. [YS 2:50-53] This indicates the objective of Praanaayaama6 as a preparation to begin any mental exercise of one pointed focus. In summary, Praanaayaama is regulation of the breath designed for internal cleansing and preparation of a peaceful state to begin the mental exercise of one-pointed focus. Pratyaahaara is withdrawal of the external senses to develop a deeper understanding of the inner organs [YS 2:54]. This allows for complete control of the senses [YS 2:55]. Ability to experience the vibration within, control the temperature of different parts of the body or their functioning falls within the idea of Pratyaahaara. Dhaaranaa, Dhyaana and Samaadhi are treated together by Patanjali in Chapter 3 (Vibhooti Pada) of the Yoga Sutras. The coming together of the three is referred to as Sanyama. Dhaaranaa is considered one pointed focus on a single idea or word. When one feels a sense of oneness in a deep level without any break in that state, it is Dhyaana. When one understands the idea or word in its deepest level without the form or thought or syllable, that self-revealing stage is Samaadhi. [YS 3:1-3] This self-revelation is the objective of yoga. It is important to note that a slight differentiation is made in Chapter 1 of the Yoga Sutras between one-pointed focus or intense concentration on an object or activity (like when one gets lost in some project or reading a book or writing a report or painting a picture, etc.) than when one gets lost in something abstract like a mantra. The first is said to lead to Samaapatti which seems like intense concentration that results in losing awareness of the environment, while the second is said to lead to Samaadhi.7 Another way to put it is the following. 6 The Kriya Yoga school that comes from the Lahiri (and his Babaji) tradition that was popularized by Yogananda in the West primarily focuses on a specialized version of Ujjayi Praanaayaama that they call Kriya Praanaayaama. 7 This is the understanding of the author from the direct translation. Other authors have suggested that Samaapatti is actually Samaadhi. While it possesses qualities of Samaadhi, Patanjali clearly differentiates Samaapatti.


Dharaana is one-pointed focus on anything. Dhyaana is going beyond the mind and intellect in a state of pure experience of oneness without any thoughts. Samaadhi is the continued state of Dhyaana that self reveals in an intuitive way about the nature of existence of anything, without the conditioning of our own ideas consciously or subconsciously. [The highest state of Samaadhi is union or permanent connection with God, which goes beyond intuitive self-revelation.]

4. Implications of the Eight-fold Yoga of Patajali Patanjali unfolds in his Asthanga (8-fold) Yoga the process that leads to the full understanding of the Ultimate by direct experience – or as commonly referred as enlightenment. There are interim states of achievement, and one achievement helps to take-on or pull-up another. There are some sequence elements and yet the entire process is not fully in sequence. Assuming that there is a sequence element in the eight aspects of yoga is a mistake, and assuming there is no sequence is also a mistake. This understanding is separated into three segments: (A) Absolute Sequence Requirements in practice; (B) Possible Sequence Requirements if needed; (C) Inter-relationships. A. ABSOLUTE SEQUENCE REQUIREMENTS The sequence elements specifically mentioned by Patanjali are the following:

Experience of Samaadhi after the seven aspects are crossed [YS 2:27] Ability to be in Aasana or a posture where the back and head are straight and the energy

flow is aligned prior to beginning Praanaayaama (and other higher practices – by implication) [YS 2: 49].

B. POSSIBLE SEQUENCE REQUIREMENTS Other sequence elements suggested, but not specifically required if the end result has already been achieved are:

Praanaayaama (or more specifically the peace of mind or internal cleansing and balance required which come from Praanaayaama) for the practice of Dhaaranaa [2:53]

Being a thinking, discriminating person – Yama. It is required by all, all the time in any space and time [YS 2:31]. Since Patanjali says this after claiming that the seven aspects must be crossed before attaining Samaadhi, one can assume this is a lower rung among the seven aspects. It is possible that Yama may be needed to begin yoga practice. A clear statement in this regard is not provided by Patanjali.

C. INTER-RELATIONSHIPS The inter-relationships suggested by Patanjali suggest sequence elements as well but mostly related to the Niyama requirements impacting the higher practices. [YS 2:40-45]

Cleanliness, contentment and Tapas preparing for higher activities like Dhaaranaa and beyond – 2:40-43.


Devotion to the Ultimate (Ishvara Pranidhaana) leading to Samaadhi. [YS 2:45] In short, Patanjali’s statements can be understood in the following way:

The final goal of yoga is Samaadhi. To attain that the previous seven boundaries must be crossed.

Yoga as a practice involves development in two steps: - first the attitudinal development and mental discipline required of Yama and Niyama to enable higher level practices, and - second the physical alignment required for the higher level practices.

Progress may occur in stages one helping the other. However the logical minimum requirement is regularity, without which no progress can come. But the idea of practice may differ, particularly from the Life in Yoga view, if even ones morning cup of tea or coffee can be made into an act of yoga.

5. Mapping Asthaanga Yoga Principles to the 5-fold Life in Yoga Approach

To enable mapping the Asthaanga Yoga Principles to the 5-fold Life in Yoga approach, we need to understand how the Asthaanga Yoga process works towards attaining Samaadhi in more detail. In the paragraphs that follow, we first, address specific points made by Patanjali in the Yoga Sutras, their implications and our Life in Yoga experience. Second, we consolidate the understanding into a definitive statement on the process in clear terms. Third, we address how the Life in Yoga approach works and maps into the Ashthaanga yoga. Specific Points on Journey to Samaadhi Patanjali does not describe any exercise with the exception of methods to mentally negate aspects that hurt Yama and Niyama, so that they may be attained. Further Patanjali refers to Sanskaaras and Karmas – these are the internal patterns or software programs within as we suggest later – which work to disorient one from the true Ultimate, and the process by which to overcome them. Patanjali also refers to the special role of Praanaayaama that remove the covering of the inner light and makes the mind able and ready for Dhaaranaa. [YS 2:52-53] This suggests that some unwanted stuff need to be cleaned out or removed. In the years of practice of Life in Yoga yogis, this description has been experienced as the programs (software – mass of organized electrical impulses)8 which form the impurities in the five energy channels (physical, breath, vibration, thought and pure observation) as the barriers for the Ultimate experience of Yoga in Samadhi. Based on our experience, we see the physical energy as closest to the skin within the body. The energy of breath flows inside the physical enclosure inside the body. The energy of vibration is even more subtle like bubbles within the breath flow. The energy of thought is like a fine beam of light within the vibration channels. And finally the energy of pure observation is a subtle presence inside the thought channel. Thus these energy channels are one within the other inside the body. This is where the cleansing occurs in ones progress towards Samaadhi. 8 In the Life in Yoga approach we find the paradigm of the body as the hardware and the activation within the body as the activation of software, and the higher inner being as the governor of everything with ability to reprogram, as a useful paradigm. Later we also recognize that the body cannot be strictly called hardware, since it is fully embedded with the software in its organic characteristics, and together we refer to it as our computing system.


Samaadhi is described by Patanjali in many sutras. To understand the real nature of Samaadhi all these sutras must be understood together. Sutras 1:44 to 1:51 is the first occurrence of the mention of Sabeeja and Nirbeeja Samaadhi. It is described as deep absorption with innate awareness – the two states separated based on whether it is attained by stimulation (implying temporary) or with no stimulation (implying naturally ever-present all the time). Sutra 2:44 recognizes Ishvara Pranidhaana or surrender to God as a requirement for Samaadhi. Sutra 3:3 describes Samaadhi again as deep absorption with innate awareness. The rest of the chapter from 3:4 to 3:56 really notes that Samaadhi is required for developing intuitive abilities, since the process called Sanyama which combines Dhaaranaa, Dhyaana and Samaadhi is used to develop these abilities. Since Samaadhi is a requirement for intuitive abilities, sutras 1:17 to 1:20 that talk about Samprajnyaa or complete intuition also relates to Samaadhi, as does 2:27. The idea of Dharma Megha Samaadhi is introduced in 4:29, where patterns remain, but are in the process of naturally working themselves out through activities of life, and being on a direct path to liberation no new patterns are created since the person has an attitude of a pure observer and pure instrument of the energy flow. Sutras 3:53 to 3:56 describe the highest state of Samaadhi where one has highest knowledge in yoga every moment, and in a state equal in purity to the Sattva Purusha, interpreted by this author as God. Thus Patanjali’s description of Samaadhi can be summarized as follows:

Sabeeja Samaadhi is a lower level of Samaadhi. It requires absorption and intuitive abilities that arise from that. However in this state one does not reach the highest level of awareness or knowledge. At Life in Yoga we call this connectivity or communion with the higher entity at a 50% to 99% level.

With further advancement when one develops an attitude of a pure observer functioning as a pure instrument of the programs being unleashed from within us and coming out in the form of energy flow (called Gunas), accumulation of new karma patterns stop, while the existing ones slowly decimate as they get expended. This state is called Dharma Megha Samaadhi.

At the highest level one is in yoga all the time, in communion with the source of everything, with the highest knowledge. That is Nirbeeja Samaadhi. From a Life in Yoga perspective and from Patanjali’s description of 2:53 to 2:56, while communion must remain all the time, at least at some times it must reach the 100% level to enable the highest level of knowledge.

Understanding the Yoga Process: Thus Samaadhi can be approached in one of two ways:

Complete cleansing and energizing of the five energy channels (that hold the patterns of energy flow) and reaching out with one pointed focus of the mind on the Ultimate; OR

As one works on cleansing and energizing the five channels, one also begins building connectivity with vibration or mantra. [This is the next channel beyond the breath channel – hence the importance of Patanjali’s statements in 2:53 and 4.1.] Over a period of time, with some level of connectivity, interesting Siddhis (achievements) come, and as one works on further cleansing and energizing, and connectivity without the distraction of the Siddhis, one can finally reach the 100% connectivity.9

9 This is the approach adopted by Maharishi Mahesh Yogi. The pitfalls of getting caught in the distractions of Siddhis is substantial in this approach.


Individual goal may be lower than the highest goal:

Attaining peace and contentment with good health without high level of connectivity that leads to attitude of acceptance – as Patajali notes that this too can lead to the Ultimate release or freedom but without the knowledge of what existence is all about. [YS 4:34] This is accomplished by cleansing of the energy channels alone without focus on the practices that provide connectivity.

Focus only on specific health condition management – largely done by focus on physical, breath and thought exercises. This too is fine to start with, but it must at least lead to the mental peace and contentment that leads to attitude of acceptance of everything as it is (the previous bullet point). Without that, overall physical and mental health will not be preserved for a long period.

Mapping of 5-fold energy system to 8-fold Yoga of Patanjali: Irrespective of the individual goal, the cleansing and energizing works along the physical, breath, vibration, thought and pure observation channels. If Yama and Niyama are treated respectively as the attitudinal preparation and the required discipline, and if Samaadhi is viewed as the ultimate goal, the zone of operation of the remaining five of the eight aspects of Patanjali can be mapped to the five channels worked by Life in Yoga as follows:

Aasana maps to working on the Physical energy channel to be able to keep an easy position with aligned energy channels for a long time.

Praanaayaama is simply working on the Breath energy channel. Pratyaahaara works along the Vibration channel that allows one to experience the inner

vibration of the body. Dhaaranaa relates to the Thought channel – a basic requirement for one-pointed focus. Dhyaana relates to going in a zone beyond thought – the zone of Pure Observation.

Since Patanjali does not dwell on the exercises to achieve the cleansing of these energy channels and to connect with the Ultimate, he does not dwell on the methods of exercising. The three methods of exercising described by Life in Yoga Foundation are separate from what Patajali has to say. However the idea of a single point focus in exercising or the attitude of an observer is addressed by Patanjali. Dhaaranaa is single pointed focus and in the third sutra of the first chapter the idea of being in observer is the implication behind the statement that one realizes ones real self when one is able to control the activation of our software (chatter of our mind and related software that are in constant interaction with the external world).

6. The Three Methods of Exercising Patanjali’s document was a high level document that did not get into the lower details of exercising each type of energy channel. Simply put: any type of exercising works. The only difference is that some methods are more effective than others, producing results in a shorter time, and some are more intense (to the point of adverse reaction) than others relative to the energy channel one is working on.


The three methods of exercising that we have identified are: Constant Pace Exercising Cyclical Rhythmic Exercising Stretch and Release Exercising

The nature, and pros and cons, related to these methods of exercising are noted below. But it is important to note that energy is moved from a flat energy movement stage or resting point. Therefore irrespective of the exercise done in any energy channel, one begins by being in a restful state. This is the reason for taking a fixed standing or seated position before beginning any exercise and saying a prayer or chanting OM or watching the breath for a few minutes or a combination of these or other similar exercises to let the energies settle10. No yoga regimen can begin without such resting or subsiding of the active energy. Further these exercise methods don’t apply to the pure observation channel unless one wants to think of pure observation as constant speed exercising alone. Constant Speed Exercising is keeping the same pace – jogging at the same pace, breathing at the same pace, vibrating a mantra at the same pace or working on mental effort related to work or anything that involves thought at the same easy pace without getting anxious. Such exercises are very safe and will help to cleanse these channels. However, since their pace of cleansing is slow, the process of cleansing can create activation and reaction in the energy channels until they have even flow of energy. Pain in the muscles from physical exercise if one has not used the muscles for a while, difficulty in breathing in certain ways when certain breath channels have not fully opened up, sense of vibration in the body when vibration channels are being cleansed, etc. are the general symptoms. These are usually temporary if one keeps the exercise going for a while. However prolonged adverse reactions are not safe, and therefore must be avoided. Cyclical Rhythmic Exercising (CRE) involves the gradual increase of pace to a very high level that cannot be sustained for too long, and then going back to a very low and easy level and picking up again to go to the highest level. Going in such cycles of slow to a fast speed of exercises for 3 or more cycles can cleanse even more effectively than Constant Speed Exercising. More the number of cycles the better, but it should be increased in stages from 3, 4 or 5 to as high as one can go. It is important to end with slow exercising for a few minutes after the last cycle, and take 10 to 20 minutes of rest in the end until all vibrations in the body have returned to normal. This type of exercise is perfectly safe for normally healthy people for physical exercises like running, cycling, swimming, etc. This is how one can train to build stamina. This can also be safe for breathing exercises, and can be combined with physical movements and musical beats (vibration) and thought exercises too, as long as the musical beats and thought exercises are

10 A practitioner of Iyengar yoga who presented her findings related to working on Back Pain at the National Institutes of Health in May 2008 commented that what was different about back pain treatment was to first rest the back. Such views would suggest that resting the energy is not relevant for other types of yoga exercises. To avoid such misperceptions, this paragraph on quieting the energy is specifically expanded.


uniform in nature, and fast speeds are in short durations11. Further, one should watch oneself carefully and take enough rest when one feels disoriented or find some type of strange reaction. If the reactions persist after a rest period of 20 minutes or so, then such exercises should be avoided. People with abnormal health conditions should approach this type of exercising with caution. The effect of this type of exercise when it works on the breath or vibration channels is to create the effect of a ‘buzz’ or a ‘fizz’ that is ready to burst out of a soda can that has been shaken up. Such ‘fizz’ in the system can create strange vibrations (like a buzz) in the system, but it is this very ‘fizz’ or ‘buzz’ that works at the time of relaxation to break down patterns in the breath, physical and vibration energy channels to give relief to physical and emotional problems, and provide an experience of deep relaxation. Therefore it is important to keep the ‘cap’ shut so that the ‘fizz’ does not escape. The eyes are considered the most significant point of outflow of energy, the cap to keep in the energy ‘fizz’. Keeping the eye closed throughout, especially during the relaxation period, helps to get the best effect from this type of exercise. The one exception is that when using a personalized mantra for vibration, which is the equal and opposite of the individual’s natural vibration, such a method of exercising (CRE) is not recommended. The adverse reaction (like vibration in certain parts of the body, heaviness in the head, etc.) which ease off during relaxation is the usual limit of reaction to such type of exercise. They usually don’t leave sore muscles like the constant pace exercising when unused muscles get used. Stretch and Release Exercising is the type one is used to in a general Hatha yoga class. This type of exercising is safe when done slowly and smoothly only with physical exercises, and holding the position for a while, like a minute or two, had greater impact in cleansing. For people who have reached a high level of cleansing in their energy channels12, it would be safe in the breath channels too, to permit holding of breath with the three traditional locks (bandhas). For stretch and release exercising, resting for a few moments after the release is very important. Observant people will notice that after each repetition during the period of resting, the vibrations in the body begin to subside at an accelerated pace. Vibrations are caused by the process of breaking down of patterns in the energy channels, and when fully broken up, the vibrations cease13. When physical stretches are attained in a very slow motion and are kept in the position for significant time (30 seconds to a minute or two) and then released again in a very slow motion and then relaxed for a minute or so, the cleansing is deep and complete. Especially after two rounds, even unused muscles don’t create any pain or other sensations, quite unlike the constant pace exercising which takes a few days to cleanse the energy channels sufficiently to avoid reactions like pain or vibration.

11 These exercises are best done with a yoga teacher who can explain any strange experiences or provide adequate caution when needed. 12 This excludes most people and further only an advanced yoga teacher can tell whether one is ready for such exercises. 13 It is important not to apply excessive strain, but to stretch adequately for maximum benefit. If vibrations don’t reduce, it is an indicator of potential damage from excessive strain. The principle of optimal stretch is analogous to the concept of cardiovascular workout at 85% level. Too little does not give adequate benefit. Too much can cause damage.


Stretch and release exercising is generally not recommended for the other energy channels. These three forms of exercising are nothing new. It has been practiced and popularized in different fields (sports training for physical exercises, Art of Living Foundation for breathing exercises), but it has been presented as a black box rather than understanding the principle behind it. Life in Yoga Foundation has categorized it and has exploited this learning by creating a Dance Yoga routine that combines all four types of energy in the CRE format and by creating a CRE Breath Yoga Routine for those who find the physical movements of dance too much.14 A Doctor’s Note - Dr. Dilip Sarkar, a retired medical school faculty describes this phenomenon of pain from using unused muscles in constant pace exercising, and the lack of pain from stretch and release exercising as follows: Pain in the musculoskeletal system is produced by the spasm of the muscles and stretching of the ligaments. Biochemically pain is produced by lactic acid and pain producing substances due to anaerobic glycolysis, which means glucose does not have enough oxygen to burn completely into carbon dioxide and water. Yogic stretching through Aasana has three steps to reach a posture. First step, beginning (Sanskrit, aarambha), next step, stability (Sanskrit, sthithi) and finally, surrender (Sanskrit, visarjan). During the beginning the muscles are in contraction up to 30 seconds, during stability thereafter, roughly from the 30th to the 60th second, the muscles start relaxing, and in surreder phase passing 60 seconds, all the muscles are relaxed and one can even sleep in that pose. Relaxation of the muscles causes pain relief. Ligaments are also stretched slowly. The asana poses starts with comfortable discomfort and by coordinating with breathing gradual stretching of the ligaments take place with pain relief. Doing breathing exercise with asana more oxygen comes to tissue with proper aerobic glycolysis (burning glucose with oxygen into carbon di oxide and water) and no production of lactic acid or pain producing substances causing pain relief. Thus stretch and release exercising of yogic postures done correctly lead to pain-free and complete cleansing experiences.

7. Life in Yoga Physical Exercises In the Life in Yoga approach the standard Hatha Yoga regimen is for those who have a high degree of physical toning of the body. This is done with such exercises as Surya-Namaskar (Sun-Salutation), Taadaasana (Standing up and anchored firm) and various variations, Bhujangaasana (Cobra pose), Salabhaasana (Locust pose), Dhanuraasana (Bow pose), Abdomonial strengthening

14 Dance yoga is the exception where all the four energies are used in CRE format. This is safe only because the focus is largely on the breath and physical movement, and the vibration and thought movements are incidental. Another exception is the CRE Breath exercise where breath and vibration are combined.


with slow lifting of feet, Sarvaangaasana (Shoulder stand), Matysaasana (Fish pose), Ardha-Chakra (Half wheel) and Full Chakraasana (Full wheel pose), and Ardhamatsyendra (Spinal twist). For people who find these too difficult, Life in Yoga has a Gentle Yoga regimen that focuses on a part by part work-out along with alignment of energies. The principle of this Gentle Yoga regimen is as follows:

After bringing the energy in balance (a minute or two of resting, observation, prayer, etc.), begin with energizing the abdominal area – as Patanjali notes the seat of awareness of the body’s energy flow is in the navel chakra [YS 3:29]

Then go down the pelvis all the way down to the feet. Then move the energy upward. Thereafter work on the arms, the chest, the shoulders, neck and head Finally open the energy channels upwards through the head

While these may constitute group exercises led by an instructor or part of a daily routine with an audio or video, for a complete individual regimen regular cardiovascular exercises (like walking, jogging-running, swimming, cycling, etc. are recommended a few times a week.

8. Life in Yoga Breath Exercises Anuloma Viloma Praanaayaama (also called Naadi Shodhana or Naadi Shuddhi) for relaxation, Kapaalabhaati and Baahya Kumbha for accelerated cleansing, Bastrika and Ujjayi Praanaayaama for energizing are the recommended exercises. Antar-Kumbhaka is generally avoided since it may be too forceful for most people.

9. Life in Yoga Vibration Exercises Vibration exercises fall into two categories: general and specific. General vibration exercises used are Bhramari for cleansing and the sound of tampura (the string instrument) for relaxation. Suitable music is also recommended for the specific need – cleansing, energizing or relaxation. Chakra-specific vibration is strongly recommended for vibrational cleansing.15 The specific vibration exercise refers to what we call Mantra-based meditation or Music Yoga meditation. This involves finding the mantra or musical rhythm that is the equal and opposite vibration of an individual’s general vibration, that transforms the individual’s energy flow into a single column of energy flowing upward. This results in the experience of Dhyaana. People who listen to certain music pieces regularly can identify their personal musical rhythm to substitute for a mantra by checking for two indicators. First is the propensity to listen to the same piece again and again. Second is the tendency to zone out with the eyes closed to the degree that one loses awareness of the time that goes by and the surroundings that one is in. For more details on this

15 One of the best examples of this that the author has come across is the CD by Alan Finger of ISHTA Yoga that comes with his book Chakra Yoga, co-authored with Katrina Repka.


method, one can download a detailed instruction document on Mantra-based meditation and Music Yoga from www.lifeinyoga.org. While such specific vibrations can be cleansing, energizing and relaxing, the more important result is the building of the connectivity towards Samaadhi. Physical and Breath exercises, particularly Kapaalabhaati and Bastrika, can empower this meditation. The specific vibration is only the seed for the one-pointed focus of Dhaaranaa. As Patanjali notes, in YS 2:52-53, Praanaayaama prepares one for Dhaaranaa.

10. Life in Yoga Thought Exercises Thought exercises are used in two ways: (a) to cleanse and (b) to connect towards Samaadhi. The cleansing exercise is what we call Pattern or Karma Cleansing. This is simply an affirmation and visualization exercise. It is comparable to confession in Catholicism and certain exercises of absolving sin16 in Hindu traditions. The basic idea is to let go of stuff that is engaging our conscious or subconscious space. [Instruction document for this exercise can be downloaded from www.lifeinyoga.org.] Affirmations in the beginning of Dhyaana (meditation) serve to cleanse and connect towards Samaadhi as well. In addition to these, individuals are welcome to use any daily prayers that may be part of their regular habits.

11. Life in Yoga Observation Exercises Attitude of a pure observer cuts across as a base for all exercises. To get out thoughts unrelated to the exercise one always begins by a restful or cleansing routine. Once settled and in the middle of any exercise, the absorption in the exercise provides the attitude of an observer, first beginning as a one-pointed focus on the exercise itself, no matter what exercise or action. That is what makes the exercise into yoga. [YS 1:2-1:4] Also, whenever one is in Dhyaana, where one looses track of time in complete stillness of mind, it is the state of a pure observer as well. In addition, a mudra (finger position) called the AtmaVyakta Mudra can be used to instantly stop the chattering of the mind or any sense of anxiety or excitement.

12. Combination Exercises Many of the exercises we have designed are combination exercises rather than focused on one energy channel alone.

16 From a yoga perspective, sin is simply program patterns – bundle of vibrations, energy – formed by our own reactions to situations. These cause the system to be in a sub-optimal state.


CRE Breath is an exercise that works on breath and vibration (with the drum beat) at the same time.

Dance Yoga works with all the energy channels at the same time. Physical exercises can be combined with breath and thought if one inhales and exhales

along with the motion of expansion and contraction, and visualizes the flow of energy. Ujjayi Praanaayaama is more than a simple breathing exercise, since it combines the sound

of breath and the visualization. Vipassana, a Buddhist technique combines thought, observation and vibration, and is

extremely cleansing of the energy channels.

13. Customizing Exercises The real teaching of Life in Yoga is to customize ones exercise around ones lifestyle to make every activity of living into yoga. When one is able to do that one would have reached the lower level of Samaadhi, by absorption into whatever one is doing. For normal people the path towards this starts by simplifying life as follows:

Prioritizing activities and getting rid of a substantial part (at least 30%) of ones low priority activities.

Getting rid of multi-tasking and learning to savor the slow and the fast pace. Giving enough space between activities so that one can remove haste of going from one

appointment to another, and learn the art of doing nothing – simply enjoying the vacant moments in between activities as a pure observer.

A fixed set of routines, daily and weekly, that combine all the five types of energies is only the beginning. Customization is the next stage. However, the regular practice of Dhyaana with Mantra (or a musical rhythm) and Pattern or Karma Cleansing is required for any customized regimen.

14. Recommended Regimens of Life in Yoga Life in yoga recommends a daily regimen and a weekly regimen. The daily regimen must include:

Mantra or music yoga meditation – twice or thrice a day Pattern or Karma Cleansing – twice a day Daily Breathing exercises as suited

The weekly regimen must include:

At least once a week group session that includes a group meditation session 2 to 3 sessions of physical stretches and bending exercises 3 to 5 sessions of cardiovascular exercises: dance yoga, running, swimming, etc.

15. The Parallels of Yama in Other Traditions


The question of whether Yama and Niyama are sequential requirements for further progress with the other aspects of the eight-fold Yoga of Patanjali can be better understood in terms of parallels in the tradition of Vedic Hinduism and Kashmir Shaivism17. In this section we will only focus on Yama, since Niyama is a still higher requirement than Yama, and can be developed by a person who has Yama. Parallel of the Ancient Practice of Investment of Sacred Thread Investment of the sacred thread is an ancient practice from the period of Vedic Hinduism that is prior to the period of Vyaasa and the Yoga Sutras. The practice of that time was to worship through sacrificial fire called a Yajnya. The sacred thread was called Yajnya-upavita or that which qualifies one to do Yajnya. It is also considered the first step of initiation to spiritual practice and academic study. Of course, the understanding of academic study is that any field of study would be a part of the totality of existence and would constitute the beginning of the journey of understanding all of existence (referred by the name Brahm or Brahma or Brahman18 as is the popular format used in Upanishadic literature). Hence the name Brahmachaari is used for a student. Interestingly, only three types of people, Braahmanas, Kshatriyas and Vyshyas were considered eligible for the sacred thread, and not the Kshudras. [These types of people later became a caste system based on heredity. But from a yoga perspective that was not the original intent, and there is nothing called caste.] If one goes into the yogic understanding of these types of people, the investment of the sacred thread and qualifying in Yama can be correlated. Yogic understanding is based on the awareness level of a person. The one who in nature is in wonderment of all of existence and is trying to understand or has understood it is a Braahman (more often written as Brahmin by academics) – coming out of the word Brahm (or Brahma) for all of existence. The one who in nature is society centered – concerned for one’s community or all of humanity – is considered a Kshatriya. The root word Kshatra refers to physical domain or territory. Hence one concerned about it is a Kshatriya. The one who in nature is self-centered is a Vyshya. The root word is Vasha or seeking to control. Thus one who tries to control resources for themselves is a Vyshya. But the one who in nature is unthinking and aimless is a Kshudra meaning insignificant. Such a person does not have Yama. The others clearly are capable of Yama, and hence qualify for the investment of the sacred thread. Parallel of Anupaaya in Kashmir Shaivism Another ancient philosophical system is called Kashmir Shaivism. In this philosophical system they say there are four types of people. Each has their own path to understand the Ultimate, except the fourth type for whom there is no recourse (the literal meaning of Anupaaya). The text called Shiva Sutra which describes the four types of people and their paths ends after the path of 17 Kashmir Shaivism is a very ancient philosophical and practiced tradition. 18 To avoid confusion of Sanskrit words written in English, writers in the past used the word Brahman to mean all of existence when the actual phonetics of the word is Brahm or Brahma, to distinguish it from Brahmaa meaning the creator, which they wrote as Brahma with a single ‘a’ instead of the double ‘a’ to indicate the elongated sound. Now that caused a different problem. The people called Braahman, phonetically, had to be written as Brahmin so that there would be no confusion. To this date academics observe this time honored tradition. But we see no reason for that.


the third type. This fourth type would correspond to the type who will not qualify for Yama or for the investment of the sacred thread as per yoga or the Vedic Hinduism perspectives. The paths for the first three types are worth a quick mention, since they shed some light on certain yoga paths. The person with the highest level of awareness is said to qualify for Shaambhopaaya – that is the path of Shambhu or that which gives peace, also a name given to the Ultimate called ParaaShiva in Kashmir Shaivism. For such an exalted soul, the path is mere conception. By mere thought this person can access the Ultimate and experience the ParaShiva. [This has relationship to Jnyaana Yoga which will be addressed in a later section.] This is the equivalent of someone having fully cleansed the energy channels only requires the one-pointed focus to connect to the Ultimate. The person with the second level of awareness is said to qualify for Shaaktopaaya – or the path of Shakti or energy, i.e. exercising with the energy, but the required level of cleansing in this case would be far less than the third type. The person with the third level of awareness is said to follow Anvopaaya – or the lower path. This is the path of burning off karma patterns through the process of living, and when the karmas have become light enough one can hope to follow practices similar to the Shaaktopaaya. The fourth category has no path available in the current lifetime and hence spiritual pursuit is worthless. These are the people who would not qualify for Yama. It is important to note that within Kashmir Shaivism the four types of people never degenerated into a caste system. Therefore among Kashmiri Hindus there are only Kashmiri Pandits.

16. Pop Yoga and Patanjali So, is the popular idea of yoga as bending like a pretzel true yoga? Yoga is originally Patanjali’s definition! As we have already noted, it refers to experience of finding the inner self and whatever is beyond, and also the path to that experience. Pop yoga is really part of Hatha Yoga, which focuses largely on cleansing the physical energy channels through Aasana, and cleansing the breath energy channels through Praanaayaama. The discipline of Hatha Yoga calls the esoteric practices related to meditation as Karana. While there is a lop-sided emphasis on the physical part, Hatha Yoga clearly has the goal of finding the inner self. Further, when one understands that working in any one energy channel slowly starts to rub-off on the neighboring channels and cleanses them as well, the physical yoga is an equally good place to begin. B.K.S. Iyengar in his focus on the physical postures absolutely insists on the mental focus going to the point of the exercise, where it makes a person into a pure observer. By working on the physical channel and the observation channel at the same time, his approach appears to begin the


journey of slowly cleansing from the two ends, all the five channels. Thus it is understandable how the physical yoga approach alone leads to high internal awareness. Iyengar yoga proponents sometimes focus on the concept of alignment of energy flow to the degree of each muscle. Therefore some people claim the alignment is forced to the point of discomfort. Of course, it breaks down the patterns in a shorter period of time, which causes tremendous discomfort for the subject during that time. However this approach begs the question whether alignment is a consequence or the basic requirement of yoga. If alignment is a consequence then any type of exercising that will help to correct alignment over a period of time – swimming, running, etc. – should also qualify as a valid yoga. Another question that comes to mind is whether yoga is compromised when the focus is not to find the inner self, but rather physical or mental relief. If yoga is seen as the path rather than the goal, it is perfectly fine to keep the focus on physical and mental well being only, and in due course the progress in yoga will lead to a higher level of awareness. Hence the health club pop yoga is equally a valid yoga path. The only difference is that it will yield slower results compared to working on all the five channels of energy. It is important to note that some form of meditation needs to happen to progress towards the goal of Samaadhi through the health club path.

17. Importance of Regularity in Yoga Practices The importance of Niyama to be successful in yoga has been noted earlier, but the consequences of irregularity have not been noted. While physical and breath exercises don’t have any unusual consequences19 (except when forced), in the higher practices and when one has cleared the energy channels to a high degree, irregularity can have unexpected consequences. A personal mantra can cease to work in the vibration domain, since the lack of use over a period of time and the settled patterns of experiences can change the pattern of ones vibration. Thus the old mantra fails to be an equal and opposite vibration. As one experiences a higher level of clarity in the energy channels, one becomes highly sensitive and very intuitive. Deviance from regularity and inability to maintain the attitude of a pure observer and go with the flow of Dharma, can have severe backlash in the form of body pains, heaviness in the head, hemorrhage, and other types of physical discomfort that otherwise people may not be so sensitive towards.

18. Importance of Satsanga or Group Activity It is to help with Niyama and to progress further in ones path towards Samaadhi from the increased learning in group interaction, the Life in Yoga Foundation suggests at least once a week

19 A news report in July 2008 suggests that those who do intense physical yoga practices like Power Yoga can injure themselves in the same way as the higher practices noted in this section when they get back to practice after a break of a few months.


group session. Regular practitioners are encouraged to become teachers to increase personal learning. Attendance at retreats, courses and teacher’s conferences is also encouraged for the same purpose. Other groups make such recommendations with the same goal in mind. The Vipassana group recommends participation in a retreat at least once a year. In the more religiously oriented practices such regular group activities are observed presumably with the same objective. In addition to these benefits from regular group practice, group meditation has an interesting effect of producing a more intense meditative experience that is difficult to obtain in individual practice.

19. The Great Contribution of Maharishi Mahesh Yogi Maharishi Mahesh yogi was the proponent of mantra-based meditation that has been called TM or Transcendental Meditation. Maharishi chose to work on that energy channel that has the ability to begin connecting with the Ultimate. If one had to pick on one of the five, this channel would be the best starting point for most people. As we have noted, working on any channel starts cleansing off the neighboring channels, although it may take more time than directly working on all the channels. Nevertheless when the Maharishi picked on the middle20 channel of vibration, he ensured a complete process, even if slower than what we have available. Even Patanjali in 4:1 of the Yoga Sutras says mantra can lead to Siddhis, and they come from the lower Samaadhi, Sabeeja or seed-based Samaadhi. But the right mantra and the system to understand it was popularized by Maharishi. This was a major contribution. Secondly, he identified a system of generic patterns based on age and situation in life, where a certain mantra would work better than any random mantra. This ensures a high success rate for mantras from his tradition, unlike much lower success rates when people adhere to single mantras like the Gayatri mantra that has come through Hindu religious traditions. It is important to note any mantra will work ultimately21, but who has the patience if it is going to take 30 or 40 years! The Maharishi system of mantras that became a public document as a result of testimony and related evidence in a lawsuit in the United States definitely reveals the categorization based on age and personal situation that would ensure quicker results. Of course, people who have highly developed sensitivities can actually find a personal mantra even outside the general system that would have effect within a minute or two instead of a week or two. This systematization of mantras by Maharishi was a major contribution. Thirdly, Maharishi’s approach to meditation of paying attention to ease of sitting in a very comfortable environment and keeping the back straight (YS 2:46-48) shone a different light on the blind belief of Hindu practices. Meditation, among some religious traditionalists, was viewed as penance and therefore sitting on hard floor, uncomfortable environment and with bad posture of bending spine and neck as a show of humility was common practice. This is hardly the approach to make gains in yoga. This approach of Maharishi brought a greater level of scrutiny from those 20 In order of physical, breath, vibration, thought and pure observation, vibration is in the middle. 21 It should also be noted that some mantras can have adverse effect. Since vibrations are the basis of drug reactions, any mantra that is the equivalent of a poison or allergic reaction can do damage too. The risk of this exposure is very low, since the adverse effects will start to manifest and one will know immediately that it is only giving discomfort.


who had benefited from Maharishi’s teachings in separating the wheat from the chaff among the various aspects of Hindu tradition. This was another major contribution of Maharishi. While Maharishi’s path is a complete path, whether its lack of emphasis on cleansing of the other channels makes one prone to be focused on Siddhis, and therefore losing the Ultimate focus of yoga that Patanjali warns about, is something that comes to mind.

20. Religion and Yoga All religions in their various practices are a treasure trove of yoga exercises. The use of rosaries or rudraksha that stimulate a pressure point on the fingers that creates a certain energy flow, or the use of mental affirmations in prayers, or various sitting positions and movements, or chanting or singing, all work through these five energies. Just as an example, the practice of looking straight in the palm of ones hands after a devout Muslim completes his/her prayer and the practice of yoga where one is encouraged to first look at the palm of ones hand upon waking up first thing in the morning or after a meditation or resting session when the eyes are closed, indicates the similarity. The yoga effect is to recognize the eyes as the source of leakage of energy by external focus, and palms as a point of exchange of energy, and by looking into the palm when the eyes open after it has been closed for a long time, the exploding energy from the eyes get recycled into the system through the palms. While religions are a treasure trove of yoga practices, they also create unwanted patterns in the thought channels by rigid beliefs, including ideas of rigid morality. The cardinal rule of yoga, the first of Yama, is Ahimsa – never to seek to hurt another person – but that has nothing to do with rigid beliefs and sense of morality. Since such rigid beliefs themselves become a barrier another great teacher from India, Osho Rajneesh, taught his highly liberating views suggesting one should never be spiritually judgmental about actions nor should one suppress natural expressions of nature in a forced way, although as part of our own roles in life we should be thinking people, exercising judgment in our actions. The story of one of the greatest yogis, besides Patanjali, is very insightful in understanding this concept of not mixing morality with Ahimsa and yoga. That greatest of all yogis, after Patanjali, is none other than Vyaasa. Vyaasa is credited to have taken all the documents available from before his time, and classifying them into the four Vedas and the four sections of each Veda. These are considered the most sacred texts of Hinduism. Vyaasa is also credited with the authorship of several Puraanas (stories of yore), Brahma Sutras and the Mahabharatha, which has in one of its sections, the Bhagavad Gita which is considered the message of the Upanishads, the highest philosophy contained in the Vedas, and hence a very sacred text. And this Vyaasa, the greatest of yogis, has been exalted in a popular Hindu chanting, as Vyaasa being equal to Vishnu and is called the wealth of all existence. Indeed, while Hinduism does not have a founder, if one were to pick one person who really gave shape to Hinduism and had the greatest influence, it would be Vyaasa. This greatest of yogis from a Victorian moral sense had the lowest of birth – out of wedlock birth – of a sage Parashara and the young fisherwoman who was rowing the boat to get the sage across the river. Vyaasa was conceived on the boat in the middle of the river. Vyaasa’s mother,


Satyavati, after giving birth to Vyaasa went on to marry the king of Hastinaapur, Shantanu. Then she gave birth to two male children, Vichitravirya and Chitrangada. While Chitrangada got killed even before marriage, Vichitravirya died without an heir. Satyavati called upon Vyaasa to impregnate the two queens of Vichitravirya who gave birth to Dhritaraashtra, Paandu and Vidura, and all of Mahabharata is about the history of Vyaasa’s children and their children. The five requirements of Yama (not hurting others, honesty, not stealing, seeking to learn and not being covetous) and one’s individual Dharma guide yoga and not the rigid beliefs of religions and religious sense of morality. While Hindus and Indians can justifiably claim that yoga in its systematized form is part of the Hindu tradition, yoga is natural and visible in some rituals of every religion and should be considered humanity’s gift from God.

21. The Buddhist & Advaitin Approach Versus

The Dvaitin & Abrahamic Approach Patanjali in the opening statement stays Yoga is about controlling the expression (or expansion) of our internal vibrations. [YS 1:2] Further he also says that finding complete stillness is required. Finally he also says that the nature of existence is self revealing in that state. [YS 3:53] In addition to this, he also talks about entering the world of spirits [YS 1:19] that can lead to confusion about what is beyond, and he clearly notes that is not the highest state in spiritual experience. Such an expression allows different philosophical approaches to adapt their views to Patanjali’s. Buddhists don’t believe in the idea of a Supreme God. The Advaitins believe that when one identifies with all of existence, we ourselves become that one Ultimate God. The Dvaitins and the Abramhamic religions believe in the idea of one God that is outside of all of creation from which all comes forth. Accordingly each has a different view and approach to yoga. And yoga will deliver exactly whatever preconceptions people have unless they leave open the door for all possibilities. Buddhist meditations are largely observation based with the seed for focus (Dhaaranaa element) being the breath or some point, and are mild in the use of thoughts. While there is audible generic chanting, the concept of a silent personal mantra to begin the connection with the Ultimate is non-existent. So also, the thought of connecting with the Ultimate after clearing all patterns is non-existent, since there is no Ultimate, and our existence is only an illusion in Buddhism. The Advaitins can make use of mantras and methods of connecting with the Ultimate and when they develop extraordinary abilities to affect energy outside themselves they think they have reached Godhood. They view the Dvaitins and the Abrahamic traditions caught mistakenly in the area of spirits and confusing that to be the Ultimate.


The Dvaitins and the Abhramic traditions recognize the world of spirits, and going beyond that and reaching the stage of Advaitins, claim the revelation beyond is that of an Ultimate that is outside all of created existence. Ramana Maharishi provides a rare Advaitin view that is equal to the Dvaitin view. Ramana Maharishi views all of existence as inanimate or illusion (Maayaa) and only God as the real person, and it is really God connecting through and shining through each person like electricity running through illumines a bulb or makes a computer work. In this sense, the only real being is God – the only sentient and real being. However from a Dvaitin view they cannot deny everything that we see in the real world. They cannot write it off as illusion. So they say that God is different from all that, although there is a connection between God and everything. Thus both say exactly the same thing in terms that have definitional differences. For a yogi, it is best not to be caught in any of these assumptions, but to be in the state of the highest level of Samaadhi and see what it reveals.22 However the method of using all the five exercises and not developing fixed ideas is very important to make sure one does not cheat oneself from obtaining the final experience in the most effective way.

22. The Four Yoga Approaches of Hindu Tradition While Vyaasa has been very generous with the use of the word yoga in his works, especially in the Bhagavad Gita,23 Hindu philosophers have buttoned down four approaches of yoga as paths to the Ultimate as covering the gamut. Bhakti Yoga is the practice of devotion to some conception of the Ultimate. This is largely thought based, even though it could be accompanied by singing hymns that add vibration, but not in the nature of a personal mantra. Body movements and role of breath exercises are generally insignificant in regular rituals, although not uncommon in occasional penance like rituals. Living life in its natural course when the patterns in all the energy channels begin to diminish, the power of devotional thought can lead to the spiritual self-revealing experience. Abrahamic religions principally focus on this approach of Bhakti Yoga, and consider the self-revealing experience as Divine Grace. Such a description is appropriate since all thoughts must disappear, including any kind of expectation, before the self-revealing experience, even though the thought of devotion can be the driver to connect into Samaadhi. Karma Yoga is the idea of doing any task without expectation, like a yogi is when bending in a pose, simply as an observer. This is largely in the realm of the observation energy channels, while it also works with one or more of the other channels where the nature of the task leads one to. This attitude breaks down patterns in due course and it can lead to the self revealing experience. Art forms generally work in the area of Karma Yoga, since it is done for no reason in particular, but for the pleasure of doing it. Also, sometimes charitable work is considered Karma Yoga. This, more often than not, is a big mistake. Anything done with an intention (of even helping 22 Patanjali already gives us an inkling of it towards the end of chapters 3 and 4. However, in the true spirit of a yogi one should ignore this and simply work on our own personal experience instead of simply believing Patanjali for what the final experience may be. 23 Of course our Internet search today will beat Vyaasa’s umpteen usage of the word yoga. Today there will probably be a thousand yogas if one took the time to carefully document each yoga name.


others) loses the effect of Karma Yoga. However in the beginning any one point of focus like intention to help another person is acceptable, as along as it disappears in due course into a state of being a pure observer. The key element of Karma Yoga is absence of a thought or vibration as a focused practice to connect into Samaadhi. Cleansing of the channels is the focus with the attitude of an observer. In this high level of cleansed state, the mere accidental thought of wonderment of about oneself, world or existence can lead one into Samaadhi and the self-revealing experience. Jnyaana Yoga is largely the power of thought by conception of the Ultimate that has become conviction, and when the energy channels are fully cleansed the self-revealing experience happens. This is the equivalent of Shaambhopaaya noted in Kashmir Shaivism. In the absence of fully cleansed channels, one cannot reach Nirbeeja (seedless) Samaadhi, and the experience is just hallucination or imagination. Raaja Yoga is the path of systematic process based on understanding of the process that ultimately is self-revealing. The idea of Raaja being associated with a king has resulted in people calling it the kingly path, possibly with the idea of opulence, comfort and ease. However the key aspect of Raaja is the sovereign knowledge. The kingship alone possesses knowledge of the entire working of the system that the king governs. It is in the sense of being a systematic, well-understood process giving the highest level of understanding that we call this path, explained in this text and by Patanjali, as Raaja Yoga.

23. Yoga and Art Forms Every art form is Karma Yoga in its essence – done with no intention in particular, other than enjoying the moment as an observer. However with each art form the cleansing can work in different channels depending on where the activity works on. Typically all art forms begin in the thought channel but without thought as a focus for connectivity into Samaadhi. This would be the case of music, dance, painting, knitting, etc. Music works on the vibration channel too, but again not focused on the connectivity to Samaadhi, which happens only with the right vibration that is equal and opposite. A specific note or melody can have that effect. [See Mantra-based meditation and Music yoga document downloaded from www.lifeinyoga.org.] Dance works on all the energy channels. In addition when the theme is spiritually related and there is a measure of devotion in the dramatization, this can become the thought to connect towards Samaadhi. Energy moves where it is directed. The aspect of audience experience of an art form is a different kind of yoga experience altogether. For the audience it is largely a cleansing experience, but that entirely depends on the specific person’s need. So the one who finds viewing an art form supremely relaxing finds the vibrations of that art form (and the artiste too) suitable, whereas the one who finds it without meaning is the person who finds the vibration unsuitable. There can be no moral judgment on spectatorship as in any activity of yoga. Some will find a bull fight or a boxing match supremely relaxing while for others music, dance or a cup of tea may appear more relaxing.


Another aspect of audience experience of yoga in art-forms relates to the projection power of the artiste. This is a function of how advanced a yogi the artiste is, and therefore how much connectivity the artiste can make. Artistes in any art-form who are higher level yogis will project their vibrations of the art-work more effectively and will make a bigger impact on the audience. While the Japanese tea ceremony is considered supremely meditative and a relaxing exercise, that illustrates the aspect of making anything into yoga. While initially a person may be more sensitive to setting, after years of such practice one develops the ability to bring the necessary vibrations in any setting.

24. Benefits of Yoga The physical and mental benefits of physical yoga exercises, breathing exercises and meditation are well recognized. There is a significant amount of monitored research that is being conducted in many parts of the world. The effect on stamina, fatigue, pain, weight control, muscle strength, flexibility, balance, blood pressure, heart problems, infertility, depression, arthritis, ADD and other disorders and diseases are reported to be very favorable. Life in Yoga practitioners have reported some of these benefits and in general have experienced a better quality of life. The general benefit of yoga is a combination of attitude and physical well-being that touches all aspects of living. This can be summarized as follows:

Keep physically more energetic – the result of good exercise. Eliminate or better manage health problems – the result of healing from compensating

energy flow. Take things as they come – even troubles, by cultivating the habit of being an observer that

does not unsettle anyone under any circumstances. Get more accomplished in work and at home – by developing a positive attitude of

impacting where one can, and accepting where one cannot. Better interaction with family and colleagues – by being non-judgmental towards others. Feel good with a sense of fulfillment in life – by surrendering ones activities, however

small or large, significant or insignificant, for the greater purpose of creation in God’s design. This carries with it the idea of being non-judgmental towards ones own actions and not assuming any kind of preordained role, but rather taking things as they come.

In Samaadhi find the meaning of life!


Part 2: Overview of the Yoga Sutras

25. Contents of the Yoga Sutras of Patanjali The Yoga Sutra as a document addresses the major aspects of the nature of existence. It focuses on a human being following a path to attain salvation by understanding their innermost nature and how the external aspects manifest from it, and how it can be controlled to lead to salvation. In that context Patanjali touches upon most of the issues related to existence, but perhaps not all to a degree of fine detail. A few such areas are left without adequate clarity and it requires one to fill in the blanks relative to their own spiritual experiences, understanding of other Indian philosophies and modern scientific understanding. Therefore there is an inherent danger that such views would not be that of Patanjali, but rather of the author filling in the blanks. While expressing such views in an overview can be leading a reader towards the author’s bias, yet for those who are new to yoga philosophy, the pure translation in the next section can leave a reader feeling disconnected without much clarity in understanding the Yoga Sutras. Therefore to deal with these two issues, the following is the approach the author recommends to readers:

Those who feel they know enough and don’t want to be led by the author’s bias should skip this section and go directly to the next section. One can choose to come back after reading and trying to digest the pure translation.

Those who feel the translation would be too terse, and difficult to understand, can begin here, but the author will take care to note wherever blanks are being filled. This way the biases are separated from what Patanjali specifically says.

However the next chapter with explanation of the terms used by Patanjali is critical for everyone irrespective of their intent to read or skip the summary message of the Yoga Sutras as expressed by this author. These terms are not translated but used exactly in its Sanskrit form in the translation in the next section.

26. Terms Used in the Yoga Sutras of Patanjali Eeshvara, Prabhu, Purusha, Sattva-Purusha Eeshvara means Lord or Controller, and refers to God. [Parmeshvara or Param-eeshvara meaning the Supreme Lord has the same meaning – this is not used in the Yoga Sutras but do appear in other Sanskrit texts.] Prabhu means Lord as the source or creator. Purusha has two connotations: that which does not change, which is always constant, and the inner or original cause that is not readily visible. The implied meaning in the Yoga Sutras is the idea of the immortal innermost self that never changes. [This can be interpreted as the idea of soul, but since the word soul has been used in so many different ways by different authors in the past, it is better to get away from the impressions of past terms. A better way to think of this is the transmitter-receiver system within us that connects one to God who is elsewhere allowing God to monitor and communicate directions if needed.


Therefore some think of this as God in monitoring mode as opposed to doer-mode or the original cause, for which the terms Eeshvara, Prabhu and Sattva-Purusha are reserved. In other texts the word Parama-Purusha or Supreme Purusha is taken to mean God and equivalent to Eeshvara. In philosophies that consider the soul to be God treat the word Purusha as meaning both soul and God at the same time.] [Purusha in common Indian terminology also means male as opposed to female. This is also a derivative from the idea of unchanging and constant relative to the type of energy flow of males and females (which is a different esoteric subject), and the idea of the male inner or original cause behind the female giving birth.] The subtle difference between the word Purusha and Eeshvara or Prabhu or Sattva Purusha is visible in the use of the terminology by Patanjali. Purusha should be understood only as one aspect of God, the non-judgmental observer aspect of God that monitors everything and is present in everyone (by wireless connection). But Eeshvara, Prabhu and Sattva Purusha refer to the entirety of God including the controlling aspect of God. Eeshvara (Prabhu or Sattva Purusha) is not present in everyone, but Purusha is. Chitta and Chetana Chitta is a Sanskrit word that implies the underlying computing system within each one of us. Others have referred to Chitta as consciousness or the mind. The word consciousness to describe Chitta is so abstract that most people don’t understand what it really means since it includes states of deep sleep as well when one is not really conscious. The mind as a translation is unfortunately not correct, since the Chitta is distinct from the mind. In sophisticated philosophical discussions it is often described as one of the four aspects that are different from God or the true inner self. Besides Chitta the other three aspects noted are the mind (Manas), intelligence (Buddhi), the sense of ego (Ahankara). To give it greater specificity in the computer age that we live in, it is best to think of Chitta as our computing system – it is difficult to separate the software from the hardware in the human body, since its looks change based on permeation of the software. i.e. the Chitta can be thought of as the whole computing system with a base set of programs running within us whether in automatic mode or in conscious mode that result in what we are, how we act and react and what kind of situations we invite onto ourselves. Chetana can be roughly translated as awareness of God within us, which is again somewhat fuzzy and abstract. With greater precision using the computer paradigm, we would say Chetana is the ability to reprogram ones software (and others’ too) in an almost unlimited way like God, that gives one the ability to change the way they act and react. So Chitta is the computing system that comes from nature (or Prakriti), and Chetana is the ability to reprogram (AI ability) which comes from Purusha or God. In common understanding, hardware or material things like rock or soil or any such matter are considered not to have Chetana, but only ‘living’ things are considered to have Chetana.


As we go through the Yoga Sutras we will quickly see that it not possible for matter to exist without Chitta, but obviously matter has no Chetana. Prakriti, Guna, Vritti Prakriti is often translated as nature, which is again a term not deep enough to describe its understanding. Prakriti, in itself, means integral creation or creation that is connected to the highest source. The prefix, Pra, connotes the integral aspect. The word Kriti means composition or what is created. Prakriti can be thought of as all energy (and matter, the software and hardware described in the immediately preceding paragraphs but in a universal sense – the universal networked computing system). In other words it is nature of all of existence that governs all matter and all Chittas. It is the master program that creates lower level programs to permeate into matter and administer the rules of how things should be – the dynamics of all creation, motion, changes and destruction in the universe. Guna is the nature of energy flow in anything that is perceived or is experienced. It is the effect of software permeated into matter forming a circuitry. Three types of Gunas are usually noted in Sanskrit literature: Sattva, Rajas and Tamas. Sattva refers to peacefully balanced nature from smooth energy flow; Rajas refers to a hyperactive nature from intense energy flow; Tamas refers to dull and inactive nature from sluggish energy flow. [No judgement of good or bad should be associated with the Gunas – they are just the way the energy flows and is part of everything in nature.] These can also be thought of as the nature of electrical flow in a circuitry. Vritti is the expression (or execution or activation). Usually all expressions are through the Gunas in an individual, which is from the computing system within, the Chitta, and finally at the highest level being controlled by Prakriti in the various activities. Klesha, Sanskaara, Karma, Vaasana, Rita, Dharma Klesha means impurity, in this context associated with the Chitta. It has potentially two components: (i) what one came with in the first place (incorrect thinking, self-sense of the one who experiences, self-sense of being the doer, likes and dislikes) and (ii) what one accumulates in the process of living with incorrect thinking called Karma. In the beginning, in the first lifetime, no Karmas are present. The diagram below clarifies this.

Diagram-1 DIAGRAM OF THESE CONCEPTS AS EXPLAINED IN 2:3 TO 2:25


Sanskaara are the original programs that come along with any being from the beginning. It is often called ones tendencies and is strongly associated with likes (cravings) and dislikes (aversions). In a core sense only these two elements constitute the Sanskaara but since they function with the self-sense of one being the doer and the self-sense of being the one who experiences, in a looser sense all four can be integrated together. The lack of correct perspective can also be considered as part of the loose group, but Patanjali specifically notes it as the root cause that drives the rest. To separate the core Sanskaara elements from the others, the solid lined arrows and broken lined arrows are used in the diagram above. [It may be noted that the five components in the Klesha can mapped into the Vedantic view of mind, intelligence and ego as follows: - Manas or mind = Raaga and Dvesha (likes and dislikes); - Buddhi or intelligence = lack of Avidya; - Ahankaara or ego = Asmitaa and Abhinevesha.] Karma has two implications: (a) acquired programs over lifetimes from misunderstood role, reactions and cravings, (b) as well as the situations and actions the programs impel one into.

Vaasana is the combination of Karmas and Sanskaaras. But it is different from Klesha since some of the elements present in Klesha like the lack of correct perspective are not included. Only the core constituents of Sanskaara are included. It is thought to be the overall tendencies of a person.

Initial Klesha (Impurities)

Avidya(lack of correct

perspective)

Asmitaa(self-sense ofexperiencer)

Raaga(like)

Sanskaaras

CreatedKarma

Patterns

Abhinivesha(self-sense

of doer)

Dvesha(dislike)

GunasAction

Action with Avidya or incorrect perspective and the Sanskaara

base produces (a) AdharmaKarma – going against ones

nature; (b) Reaction Karmas –sense of achievement (+ Punya) and sense of guilt (- Paapa); (c)

Unfilled Desires Karma

+ together called Vaasanas

Produce revised Gunas

that help to stimulate new actions that perpetuate

production of new karmas

Conclusions:Only correct perspective can break the chain of karma production.Even then action may be necessary to burn off remaining karmas.


Rita is the cosmic law or cosmic flow by which everything hangs together and functions in time and space. Dharma has two elements: (a) being true to ones nature formed by the Vaasana, and (b) being consistent with the flow of the Rita at any given time. Thus there is no destabilizing force on Rita, the cosmic flow. Dharma allows one to work through ones Karmas and eventually become free, provided one has the attitude of an observer in all actions, not reacting, while also not allowing the mind to get wrapped around sensations to create new desires. Tapa, Tapas, Tapah Tapa, Tapas and Tapah mean the same. It is the process of destruction of Vaasana patterns. The word Tapa has the idea of heat and burning while destroying the Vaasana patterns. Kaivalyam means freedom in isolation. Both requirements are important, since without isolation, relationships can bind, and if there are expectations or attachments, then one is not really free. This is the idea of salvation or Moksha in Patanjali’s language.

27. Concepts addressed by the Yoga Sutras The following concepts are addressed by the Yoga Sutras and understanding them should make the reading of the Yoga Sutras much easier.

A. Concept of God and Existence B. Why Does Man Not Understand That? C. Observed Barriers & Ways to Overcome Them D. The Nature of Salvation E. Different Levels of Meditation F. Different Types of Meditation G. Factors affecting quality of Meditation

A. Concept of God and Existence God is defined by Patanjali as the source of everything (1:25), and the teacher of teachers (1:26) and only by knowing it as different one gains all knowledge (3:50). The executor of God’s plan is noted to be Prakriti, who works in accordance to set rules (4.3). How Prakriti was created or wherefrom it came is not discussed and is not germane to the understanding. The constituent aspects of Prakriti are not discussed completely, but based on what Prakriti does as described in the Yoga Sutras and knowledge of other Indian philosophies, the author has surmised that Prakriti consists of matter and energy, and by Einstein’s matter-energy equivalence principle (E=mc2), matter and energy are only two forms of the same. Prakriti creates Chitta (4.4). Chitta is the computing system – software imprint of energy on matter that makes energy move through matter in a programmed way that causes all activity in existence. While Patanjali did not have a terminology for computing system as we have today, that Chitta is the cause of all activity and controlling it is what Yoga is all about (1.2) is adequately explained through the Yoga Sutras.


That one Chitta multiplies into many as needed to perform the Cosmic flow (of activities) (4.5) in accordance to rules simply implemented by Prakriti (4.3). Effectively the act of Prakriti or the Cosmic flow has many component Chittas. They work in unison to perform the plan of the One Universal Chitta from which the many came. Therefore every Chitta, like each one of us, has an idea of duty associated with it. That duty is the Dharma of each Chitta that is programmed into it. While Patanjali does not say so explicitly, based on understanding of Indian philosophy and filling in the blanks here, the author would suggest that there are three types of Chittas:

Those which have a fixed program with no ability to reprogram themselves or others (no AI ability). Since for such Chitta the software is embedded into matter (hardware), they cannot be separated in the physical world. This is noted by Patanjali (4:15-4:16). This first type of Chittas without the ability to reprogram themselves are in the nature of inanimate matter like rock, soil, furniture, hardware, etc.

Those that come with initial programs embedded in a body, but can reprogram themselves without any external force (and even perhaps others through communication) are said to be alive. This aspect that allows one to reprogram oneself and hence be alive is called Chetana in the Sanskrit language, and is supposed to come directly from God (1.29). This type of Chittas is the animated beings.

A third class of Chittas are software programs that stay as pure energy and pervade all of space, matter and bodies, but have no body or a physical presence of their own. These are the spiritual beings of various types that Indian philosophy talks about (Devas, departed spirits, etc.). From traditional Indian literature one would gather that these beings too cannot reprogram themselves, since reprogramming is the key ability to get salvation through effort, and this is said to be available only for animate beings. Patanjali notes of the existence of these types of beings (1:19) but does not elaborate on their roles and abilities.

Patanjali’s focus is only on the Chittas with Chetana, the animated, especially the human being, with a focus on salvation. Hence he does not discuss the others, except the first type is noted in the context of inability to distinguish matter and Chitta, since they appear integrated in nature. Some Sutras suggest that God is different from human beings (4:31, 3:50), but other Sutras suggest God is present in all human beings and is the observer within (3:36, 1:16, 2:21, 4:18). How does one understand this? While Patanjali does not have the vocabulary to explain this, our modern day technology of wireless communication and remote control gives us the parallel. This is the view of the author. Human beings are like the Mars probe which has a lot of software embedded in it with independent AI abilities, but its video recorders are the eyes of the controller in the Pasadena Jet Propulsion Lab, and the Jet Propulsion Lab can remotely upload and delete software as well and reprogram the software as needed. In the author’s understanding, this is how Patanjali’s explanation of God being present in the human being should be understood – in this example the Pasadena Jet Propulsion Lab is God and the Mars probe is the human being. The following diagram summarizes this concept of God and Existence.


B. Why does Man Not Understand this Concept of God and Existence? Man being a computing system, with AI abilities, Patanjali explains that man comes with an initial base software patterns or triggers consisting of five elements (impurities or kleshas as Patanjali calls them) (2:3), which prevents the understanding of God and nature of existence. They are the following:

Avidyaa or lack of correct perspective of who one is and what everything is all about (2:5). Asmitaa or the self-sense of the one who experiences or observes whatever is happening

without being judgmental (2:6). In the opinion of the author, this Asmitaa is really the province of God within us – God being the observer of our activities. In 4:4, Patajali notes that it is the Asmitaa of the Prakriti that creates the first Universal Chitta. In the opinion of the author, it is the presence of God in Prakriti that allows creation to take place.

Raaga or likes or attractions or attachments that generate pleasure is the third element (2:7).

Dvesha or dislikes or aversions that generate misery is the fourth element (2:8). Abhinivesha is the self-sense of thinking oneself as the doer (2:9). This has also been

described by other authors as the tendency to cling onto life, but that would appear to be the implication rather than the root meaning.

Patanjali notes that Avidyaa or lack of the correct perspective is the real problem (2:4). If in the correct perspective one understood oneself to be only a robot with remote control by God, while pre-programmed by Prakriti, then the self-sense of being a doer will disappear. The likes and dislikes programmed by Prakriti (called Sanskaara in Sanskrit) work themselves out in action through Gunas or type of energy flow in action (2:15), and ultimately the self-sense of the one who experiences merges with God resulting in salvation (Kaivalyam in Sanskrit). However in the absence of the correct perspective, thinking of oneself as the doer, reacting to the experiences of actions impelled by the initial programs, one generates new programs (called

Key Concept of God & ExistencePurusha,Eeshvara,

Prabhu

Matter Energy

Idea of God: can control everything by wireless connectivity, but typically delegates operation to Prakriti.-Is pure,blemishless (1.24)-Source (of all) (1.25)-Cannot be fully known even with infinite knowledge (4.31)

+

Prakriti

Chitta: Software ImpressionOn Matter that governs

Energy flow through Matter

Multiplies as needed (4.5)

Chitta 1 Chitta 2 Chitta 3 Chitta 4

Brings Chetana=Life

or ability to reprogram

software (1.29)

Remains inanimate like rock, sand, minerals

Transmitter-Receiver connects all to all –

• Without that Prakriti has no life and no creation takes place

• Without that Chetana is incomplete

Animate being

Chitta NChitta 5

Beings without body are spiritual beings

OwnerMaster Program

Robots Self-propagating SW without AI algorithm

Flow of Prakriti= Cosmic law= RitaDerivative foreach entity inPrakriti=Dharma 1:29

2:322:45

1:23 -28

4.2-34.4

(4.6)Dhyaana resists Chitta’s expression


Karmas) with our reprogramming ability that adding onto the remaining programs impels one into future actions and experiences (2:12-2:14). This vicious cycle of regeneration of new programs resulting in endless causation for further existence (birth and rebirth) is recognized (2:15). Lack of this understanding and being in program execution mode all the time prevents man from knowing God and the nature of existence, and the method to seek salvation. The following diagram summarizes this explanation. For those who come from the Vedantic perspective, they will recognize that there is a one on one mapping of this Patanjali’s five impurities with Manas (mind), Buddhi (intelligence) and Ahankara (ego or self-sense). Raaga and Dvesha of Patanjali are the Manas. Asmitaa and Abhinivesha of Patanjali are Ahankara. Avidyaa is the Buddhi component (or lack of it). C. Observed Barriers & Ways to Overcome Them The theoretical structure of Patanjali as presented here is well and good; but how does one apply that to what one observes and get out of this cycle of birth and death? Patanjali notes that it is the expressions or execution (Vritti in Sanskrit) of the programs in our Chitta, the computing system, that we should learn to manage (1:2). When they are not managed they impose too much load on the CPU (computer processing unit) and data management system within us and leave us in a suboptimal situation. While Patanjali does not have this vocabulary of computing technology, the implications are clear in the description of the diseased and miserable state noted in 1:30-1:31. These expressions of the Chitta (which need to be managed) are of five kinds (1:5):

Pramaana or Evidence – This is described as ones own direct experience, deductions drawn (from such experiences), and retained knowledge of the past coming from predecessors (1:7). They stimulate the computing system.

Birth, Reincarnation & ReleaseInitial Klesha (Impurities)

Avidyaa(lack of correct

perspective)

Asmitaa(self-sense ofexperiencer)

Raaga(like)

Sanskaaras

CreatedKarma

Patterns

Abhinivesha(self-sense

of doer)

Dvesha(dislike)

GunasAction

Action with Avidya or incorrect perspective and the Sanskaara base produces (a) Adharma Karma – going against ones

nature; (b) Reaction Karmas – sense of achievement (+ Punya) and sense of guilt

(- Paapa); (c) Unfilled Desires Karma

+ together called Vaasanas

Produce revised Gunasthat help to stimulate

new actions that perpetuate production of

new karmas

Conclusion – Path to Kaivalyam:Only correct perspective can break the chain of karma production.Even then action ( or TAPAS) may be necessary to burn off remaining karmas.

2:3 – 2:25

2.4-2.5 2.6 2.7 2.8 2.9


Viparyaya or Opposite Thinking (or Stupidity or Idiocy) is described as what is based on false knowledge (1:8). They also stimulate the computing system.

Vikalpa or Delusion – This happens when ones understanding of an experience contradicts reality (1:9). That too stimulates the computing system.

Nidra or Sleep is the absence of beliefs (1:10). i.e. sleep is a state where something continues to happen in the Chitta, which occupies CPU and storage, but in that unconscious state there are no active beliefs. [What happens in sleep follows two paragraphs further down.]

Smriti or Memory is retention of subject matters that have been experienced (1:11). They are also a source of stimulation for the computing system.

All these five are part of the activation of our computing system and impose CPU and data storage needs – a big load on our system. It is easy to see how our system can be occupied and even overwhelmed by the processing and retention of evidence or logical conclusions, hearsay information, improperly perceived information and loads of much data going into memory. But how does sleep fit in here? While Patanjali does not say this, it is our experience that sleep ensures the hibernation of all the other software in action so that our wireless communications are opened up to permit update to our system. We all know that if our computer system is overloaded our internet connection will be too slow, and we need a good connection for automatic updates of our antivirus and other software. So in deep sleep when one may think we are doing nothing, we are actually doing the system maintenance and update function. This is the reason a person without sleep can never remain in good physical and mental health. Having understood the nature of expression of our Chitta, the next logical question relates to a method to control them, so that we can be in yoga (1:2). We also need to understand what it means to be in yoga. The only way to hibernate the activated software in our system is to have the attitude of an observer, i.e. an attitude of detachment or non-attachment24 about everything. But that does not come naturally. For that, much practice is needed. Hence Patanjali notes that detachment and practice is how one controls the Chitta (1:12). Let us understand how this happens in terms of Indian philosophical logic not specifically noted by Patanjali. There are six faculties that feed the Chitta (as input for the computing system): what one hears, sees, smells, tastes, feels and remembers – remembering is a combination of all the previous five from the past, as well as any judgmental conclusions arrived at. What impels the computing system within us is a functionality to distinguish the input, classify them and update our learning logic (AI) in our software system. The moment the controller within us becomes detached towards everything, there is no need to distinguish input and classify them. So one experiences everything and does not react. In this process the entire system frees up capacity. 24 The use of the word non-attachment is very special and meaningful to indicate the special meaning of detachment or vairaagya of a person who has the attitude of an observer. Vairaagya is not ‘aloofness from the concerns of others or world affairs’, but rather ‘freedom from prejudice and partiality’ coming from a cosmic view. These are the definitions of detachment from the Webster dictionary. Only the latter represents a better definition of the word Vairaagya. An alternate may be the word ‘non-attachment’.


This is easier said than done. This requires practice of one pointed focus so as to diffuse the focus from everything else. Finally that one pointed focus should also disappear. Then in that state of yoga called Dhyaana or real meditation, when the CPU and memory are freed up, one is able to open up and increase the wireless connectivity level (from dial up to the broadest broadband) in stages until the highest level is reached. This connectivity is with the source of everything. That reveals all knowledge. [The word Samaadhi is used to describe a high level of connectivity which gives intuitive awareness.] This practice of one-pointed focus frees up CPU and memory. But it need not optimize the entire computing system – the bundle of hardware and software. To optimize it one needs to purge unwanted electronic imprints sitting in the integrated circuit. In normal life we empty the trash can in our computer system, and pull the plug on the computer and let out all power for half a minute or so. If we did that to the body, it may not survive – it may not reboot at all. We use a different method to do that. This process of cleansing is called Tapas or the burning of electronic imprints. We do it by exercising (moving) energy flow of the physical body, breath, vibration and thought with the attitude of an observer. Exercising as an observer and gaining control of the energy flow are two sides of the same coin. While exercising one moves the energy, and over a period of time as one becomes more and more observant one is able to track it, and then one is able to control it. Patanjali implies the exercising and control of the energy of the physical body, breath, vibration and thoughts in the terms Aasana, Praanaayaama, Pratyaahaara and Dhaaranaa. In this highly optimized state of these energy channels, when one stays in Dhyaana and reaches the highest level of Samaadhi, the connectivity with the source of everything becomes 100% -- the broadest of all broadbands. This gives access to infinite knowledge. (4:31). As Patanjali notes for the highest level of Samaadhi, surrender to God is required. But even to begin this practice of exercising with these energies one needs to have enough thinking capacity to put ones mind to it. Then one needs the discipline to engage in regular practice. Patanjali calls these Yama and Niyama, but defines them in terms of the pre-industrial, civilized society, except in the case of Yama he specifically states that it is always true irrespective of time or geography (2:31). Patanjali also describes mental exercises to develop Yama and Niyama. These eight-fold elements of Yama, Niyama, Aasana, Praanaayaama, Pratyaahaara, Dhaaranaa, Dhyaana and Samaadhi are the famous Asthaanga Yoga (literally meaning 8-fold yoga in Sanskrit) that was coined by Patanjali, and used by many over the ages with or without full understanding of its real implications. This covers the basic aspects of understanding the barriers to yoga and overcoming them. D. The Nature of Salvation Salvation is defined as going into a state beyond the cycle of rebirth. This happens by removing the cause of rebirth, which is the software imprint in the Chitta. Since our software imprint is part of the greater cosmic software activation, the state of cleansing of all imprints ensures freedom from rebirth and isolation from the Cosmic Chitta – like wiping out the hard-disk from a computer. That cleansed state equivalent to the purity of God – God is untouched by all


impurities by Patanjali’s definition in 1:24 – is called Kaivalyam or freedom in isolation (3:56). Both freedom from software imprint and isolation from other Chittas whose interaction can create program imprint are significant to note in this special term. It is important to note that Patanjali states no further requirements other than removing all the patterns from the Chitta. With careful pondering, concurring with what Vyaasa comments, we can say that such cleansing of the software imprint can happen in two ways: with and without full awareness of the infinite knowledge Patanjali refers to in 4:31. As long as one remains an observer of all our actions without judging them, and without non-Dhaarmic intervention in any situation, but rather allowing the intuitive part letting one engage in whatever one does, then one does not accumulate any new karma patterns, but instead gradually allows the beginning cause to wear itself out. This approach is called doing ones Dharma or duty. When all these patterns wear off by being Dhaarmic in actions and a pure observer of everything, even without infinite knowledge or any real experience of God, one can reach the state of Kaivalyam or salvation. The alternative method is to gain full knowledge through the process of integrating a question as the point of focus in Dhaaranaa and then attaining Dhyaana and in Samaadhi the question being answered. This process is called Sanyama by Patanjali (3:4). Chapter 3 of the Yoga Sutras describes in detail how infinite knowledge is revealed through this Sanyama process. The same state of cleansing of all patterns happens, but in this case with infinite knowledge. Such knowledge can be used to accelerate the cleansing process by actively reprogramming to cleanse and is another way to reach salvation or Kaivalyam. However, there is a qualitative difference between the two types of salvation: one where identity is completely wiped out, and the other where identity is never wiped out. The path of being a pure observer not seeking knowledge through connectivity leads to salvation that is final with complete erasing of everything that remains – merger into Prakriti as Patanjali calls it in 4:34. There is no more identity left. In the second case, the path of knowledge through connectivity must lead to the highest knowledge and that implies being connected with the highest source (God, Sattva Purusha) as a pure observer every moment.[3:53-3:56] Failing that requirement, the state of salvation may not be permanent. In sutra 3:52 he states the possibility of ones association in the spiritual domain that renew the association with attachments. This sutra follows the statement in sutra 3:51 where one attains Kailvalyam after burning off all patterns. Then he clarifies in sutras 3:53 to 3:56 that in a higher state one remains with the highest knowledge with the attitude of an observer or yogi in every moment so that one stays in Kaivalyam without the possibility of renewed attachments. He calls this a state as that of equality with the Sattva Purusha or God – probably implying the idea of full awareness, but unaffected by everything. E. Different Levels of Meditation in Yoga Patanjali uses different descriptions and terminology in different chapters to fully describe different levels and states, in the progression towards the connectivity with the higher entity, in meditation. The terminology is specific to the progression of explanation and the nature of explanation in each chapter – chapter one being introductory, chapters two and three being


detailed, and chapter four being in the context of the cosmic whole instead of the individual as in the previous chapters. First let us clarify the use of the term meditation specific to what Patanjali means. It is best to make all references to the term meditation with three of the eight parts of the eight-fold yoga referred by Patanjali – Dhaaraanaa, Dhyaana and Samaadhi.25 Dhaaranaa is one-pointed focus.[3.1] That can lead to deep concentration. When the deep concentration is sustained with no more point of focus remaining, that is Dhyaana.[3.2] In that state, when one experiences deep absorption, one develops connectivity with the higher entity and therefore is able to have intutitive knowledge. That is the beginning of Samaadhi.[3.3] Without that connectivity , it is not called Samaadhi. Patanjali explores different levels of that connectivity and their nature and calls them by different terms. Common views of the word meditation have two connotations just like the word yoga – (a) meditation, the technique or practice, on the one hand, and (b) meditation, the state achieved, on the other hand. All meditative techniques are Dhaaranaa – the technique of one-point focus. The state of meditation covers both Dhyaana and Samaadhi, where in Dhyaana one is a pure observer with no thoughts, while in Samaadhi connectivity with the higher entity is established. Because the methods of yoga have not originated in English vocabulary, people often use the same word meditation for both the states, and sometimes call the latter as deep meditation. However, a better English term for the latter is communion. It is from this communion that intuitive knowledge arises. To avoid confusion, in explaining different states or levels in these practices, for the rest of this section, we will use only the terms Dhyaanaa and Samaadhi. In chapter one, the introductory chapter, Patanjali uses the following progression:

Savitarka Samaapatti [1:41-42] – this is the state of deep focus on something external where the external object of focus is not lost in concentration, but is rather mixed in object identity and concepts related to it. This is similar to a lower level of Dhyaana where the eyes are not closed – the place where the threshold from Dhaaranaa is barely crossed.

Nirvitarka Samaapatti [1:43] is the state of full engrossment on the nature of an external object where the external object focus is lost. This is similar to full Dhyaana. However the eyes may still be open because of the beginning external focus, but notices nothing.

Sabeeja Samaadhi [1:44-46] arises from focus on an internal subtle object like mantra or thought (as opposed to external objects in Samaapatti) and is clearly the state where communion takes place, in which the seed thought that took one to the point of communion may get lost. This is the cross over point from Dhyaana to Samaadhi. The key difference here from the Nirbeeja Samaadhi explained later is that a seed is necessary to make the communion, since the communion is not naturally present all the time.

The progression after Sabeeja Samaadhi described in 1:48-1:50 has no specific term in the first chapter, and is experienced in the following ways: - First it takes lesser time of focus on the seed (thought) to achieve the state of communion each time by the building of special neurons in our brains that link that mantra or thought

25 In some forms of practices, observing the inner vibration is also called meditation. This involves another aspect of the Ashthaanga yoga, Pratyaahaara. Vipassana, the Buddhist meditation is one such practice. This really falls mostly in Pratyaahaara, while it has a component of Dhaaranaa in the one-pointed focus and a component of Dhyaana where one is a non-judgmental observer.


to opening the channels for communion. This is not totally Patanjali’s explanation, even though Patanjali alludes to it in 3:10, but rather our explanation from experience. - Second, in communion, knowledge of existence gets revealed in stages. The intuitive knowledge in Patanjali’s language is Prajnyaa. - Third, ones innate patterns coming from the impurities or established programs begin to change and these higher level patterns overcome the innate patterns.

Nirbeeja Samaadhi [1:51] happens when these higher level patterns are also extinguished. In the first chapter, this is Patanjali’s definition. However the term Nirbeeja Samaadhi also suggests that one is in communion all the time without the aid of any seed to induce it. One can be doing anything – talking, walking, etc. – and yet have that communion or connectivity. In this stage one can intuitively divine answers to almost anything at anytime.

While chapter two does not discuss meditative aspects, since chapters two and three are one continuum and the content is reserved for chapter three. In chapter three, besides defining the words Dhaaraanaa, Dhyaana and Samaadhi, a new term called Sanyama is introduced and also the experience process for a beginning meditator is explained in 3:9-3:14 and the ultimate ascent to the highest level of Samaadhi is explained in 3:48-3:56.

Sanyama is the process of getting answers to questions in Samaadhi. Beginning with the question in Dhaaraana and going into Dhyaana, one gets full oneness with the question, and when the communion takes place in Samaadhi, it gets answered. Thus Sanyama is considered the convergence of Dhaaranaa, Dhyaana and Samaadhi, and the knowledge that comes from the communion is called Prajnyaa. Most of chapter 3 talks about the kind of knowledge that may come from Sanyama on various thoughts.

Sutras 3:9 to 3:14 describe the progressive development in meditative practices towards Sammadhi. - Sutra 3:9 addresses the state when thoughts come when one begins the practice of one-pointed focus on a subtle concept like mantra. By being an observer and not reacting one restains these thoughts. This process is called Nirodha Parinaamah or the result of restraint (by being an observer). The idea of building neurons that help one to get into a peaceful, observer state by constant practice is noted in 3:10. Sanskaara or pattern building is the word used to connote the building of neurons. - Sutra 3:11-3:12 addresses the stepping stone towards Sabeeja Samaadhi, where one crosses the state of being in Dhyaana even with waxing and waning expressions of the Chitta (3:11), and finally reaches the state of complete peace and placidity of the Chitta (3:12). This is the stepping stone to develop communion with the higher level (in Sabeeja Sammadhi). - Sutra 3:13-3:14 is the state when Sabeeja Samaadhi is fully entered and in gradual stages the understanding of Dharma or ones duty arises from the Sanyama process. This is the equivalent of Dharma-megha Samaadhi noted in Chapter 4, which appears to be the highest state of Sabeeja Samaadhi and even the early stage of Nirbeeja Samaadhi when connectivity stays all the time, but all patterns or Sanskaara are not fully wiped out. - Sutras 3:48 to 3:56 address the state of transitioning into Nirbeeja Sammadhi and finally attaining Kaivalyam.

The description in chapter four covers the same type of process that is explained in detail in chapter three and in the introductory chapter one. The equivalence of Sabeeja Samaadhi is in 4:23


to 4:30 where the culmination of Sabeeja Samaadhi is in Dharma-megha Samaadhi, the term noted in 4:30, which we can understand to be the highest level of Sabeeja Samaadhi and the transition point to go towards Nirbeeja Samaadhi. Thereafter 4:31 to 4:34 describes the progression equivalence of Nirbeeja Samaadhi culminating in Kaivalyam. Progression Note: Dhaaranaa, Dhyaanaa (Nirodha Parinaama, Savitarka Samaapatti and Ekaagrata Parinaama, Nirvitarka Samaapatti), Samaadhi (Sabeeja, Prajnyaa, Dharmamegha, Nirbeeja) F. Different Types of Meditation Meditation is the practice of greatest emphasis in the Yoga Sutras. In chapter one, from sutras 1:33 to 1:39, different types of one-point focus of Dhaaranaa are noted. They cover the gamut of all the types of meditation one may come across – thought or experience focused, mantra focused, light focused, peaceful person focused and breath-focused. Anything can be used for one-point focus is the point made by Patanjali. Patanjali does not make any type of specific reference to a customized mantra like the Transcendental Meditation practice introduced by Maharishi Mahesh Yogi, although it is implied by statement 4:1, where he says that even mantra can lead one to Siddhis (or extraordinary achievements described in chapter 3 that come from Sanyama which presumes Samaadhi). This is the type of practice favored by the Life in Yoga Foundation as being a faster deliverer of communion than any other type of one-point focus for people with too many patterns, with restlessness that is difficult to overcome. It is based on the idea of compensatory vibration. G. Factors affecting quality of Meditation The factors that contribute to a higher level of meditation noted by Patanjali are:

Lack of impurity in the Chitta Practice of one-pointed focus with detachment (non-attachment) Alignment of energy flow in Aasana Regularity Surrender to God Thinking of an elevated being – often called invocation.

These factors are not independent of each other – each helping to increase the power of the other. While it is very clear that without meditative practices the gains of Yoga are minimal, the role of Physical yoga is important for alignment and energy flow, while physical, breath, vibration and thought exercises are important for removal of impurities.

28. The Layout of the Yoga Sutras The Yoga Sutras of Patanjali have a total of 195 or 196 Sutras given the two versions that are popularly available spread over four chapters. The difference of the one sutra, which is in chapter 3, in the two versions is not significant, since the content of the statement is reflected to some degree elsewhere in chapter 3, and also it refers to super-human abilities that are simply experiences on the way to full personal realization of the nature of existence, and are not necessary


to understand the core message of Patanjali. It is important to note that these four chapters are really three flows, where chapters 2 and 3 are to be read as one flow. Chapter Title # of

Sutras Chapter Content

Ch 1: Samaadhi Paada – (Objective of ) Samaadhi Quarter

51 Introductory Overview: problem and solution Sutras 1-20: one flow of problem to solution Sutras 30-51: another flow from sickness to solution. Sutras 33-39 provide methods of one-pointed focus. Sutras 23-29 – Nature of relationship to God

Ch 2: Saadhanaa Paada – Dedicated Practice Quarter

55 Chapter 2 & 3 form one flow with details. Chapter 2 has detailed analysis of the problem and its structure, and speaks to methods to deal with it. Sutras 1-25 – Nature of impurities, Cleansing and Wisdom leading to Salvation; Sutras 27-55 – Progression with the 5 of the 8 aspects of Asthaanga Yoga

Ch 3: Vibhooti Paada – Deep Experiences Quarter

55 or 56

Chapter 3 focuses on the higher experiences and how salvation comes. Chapters 2 and 3 are the core of the Yoga Sutras focused on the individual. The entire chapter, Sutras 1-56 deal with Dhaaranaa, Dhyaana and Samaadhi and experiences that come from Sanyama, a process that integrates the three, finally culminating in salvation (Kaivalyam). Sutras 16-50 in particular talk about various achievements or siddhis that are beyond normal abilities.

Ch 4: Kaivalya Paada – Salvation Quarter

34 Summary Overview: nature of creation, existence and God, and place of the individual being and salvation.

The three flows in these four chapters are summarized below.

Samaapatti- Sabeeja- Nirbeeja

Object

Samaadhi- Sabeeja- Prajnyaa- Nirbeeja

Subtlematter

Pratipatti- Knowing

allKaivalyam Kaivalyam Kaivalyam

Dharma-meghaSamaadhi

Ultimate

Chapter 1 Chapters 2-3 Chapter 4Focus Area

SanyamaPrajnyaDharma

DhaaranaaDhyaana

Yama, NiyamaAasana

PraanaayaamaPratyaahaara

ProblemPerspective& EarlySteps

Chitta beingmotionless

Expressionof the Chitta

&Factors

Nature ofImpurities

Nature ofCreation

No new karmas


Part 3: Yoga Sutra Translation

28. Transliteration & Flow of Translation Dealing with an English translation of ancient Sanskrit texts creates a number of problems related to correct understanding of the words. Sanskrit words usually have a root meaning and an implied meaning. In dealing with the Yoga sutras, words that don’t translate well into an English word or a short phrase or those that can be confusing even though translated as one word are used in their Sanskrit transliterated form. A list of some such words follow after the next paragraph. Readers should take the time to understand their meaning carefully before proceeding into the sutras. Also note that the original Sanskrit and transliterated form of each line is provided to allow those who know some Sanskrit to track the word meaning through each translated sentence and suggest any corrections if mistakes are suspected. Given the development of Sanskrit from a spoken language associated with chanting of Veda text, concatenation of words by certain rules is applied in Sanskrit. Since it serves no useful purpose to read the text effectively, in this text all words that require to be translated are separated for clarity. To differentiate between the split of compound words and a joined word (by Sandhi rule) a hyphen (-) and a plus sign (+) are used respectively. Where both are involved, the hyphen is used. In addition, where a single word needs careful understanding by breaking the root words, a period (.) has been used. For the purpose of transliteration all English alphabets have been used phonetically. However since Sanskrit has more sounds than English can accommodate, the following special distinctions have been made: N and n – N as in suNNy or soN or buN and n as in man or name T, Th, t and th – th as in thick; T as in Tin. Removing the h sound from th gives t. Adding the h sound to T gives Th. These are difficult to find examples in English. D, Dh, d and dh – D is pronounced like in Dam or Data or Dose; d is like ‘th’ in the word ‘the’ or ‘them’. Adding the h sounds to d or D gives the right pronunciation for dh and Dh respectively. ch and chh – ch as in chip or cheese or chill. With an added h sound for which no English word comes to mind is the aspirated form for pronouncing chh. Please review the word meanings of special terms used in the Yoga Sutras that are explained in chapter 26 prior to reading the translation. These include the following words: Eeshvara, Prabhu, Purusha, Sattva-Purusha, Chitta and Chetana, Prakriti, Guna, Vritti, Klesha, Sanskaara, Karma, Vaasana, Rita, Dharma, Tapa, Tapas, Tapah, Kaivalyam In the sutra by sutra translation that follows, each sutra is translated exactly as one sentence. So that the flow of the reading is not affected, a set of sutras that convey a single flow of ideas are kept together to allow for continuous reading. So that the continuous reading is not impeded by unwanted pauses, the sutra numbers in the Sanskrit transliteration are not present in the English translation. For those interested in reviewing the translation sutra by sutra can easily identify them by counting the sentences and mapping one sentence in sequence to each sutra. Also note that there has been an effort to keep an honest translation with minimal personal views. This makes the reading somewhat terse. In some exceptional cases, to understand these terse statements, either footnotes or additional words in parenthesis are included. This method has been used so as not to allow the exact translation to be affected. However these footnotes and elaboration in the parenthesis are also minimal and not intended as detailed explanation. For those


who need better explanation should read each set of sutras with the corresponding commentary – views of the author – in the next part of the book.


29. SAMAADHI PAADA – Chapter 1 of the Yoga Sutras 1:1. atha yoga + anushaasanam

अथ योग + अनुशासनम ्॥१-१॥ Thus Yoga (the science of union) is instructed. 1:2. yogah+chitta-vritti-nirodaha योगः + िचत्त – विृत्त - िनरोधः ॥१-२॥ 1:3. tadaa drashtuhu svaroopeh+avasthaanam तदा िषु्टः ःवरूपॆ + अवःथानम ्॥१-३॥ 1:4. vritti-saaroopyam+itaratra विृत्त - सारूप्यम ्+ इतरऽ ॥१-४॥ Yoga is control (or restraint) of the expression (vritti) of the Chitta. Then one observes state of ones true reality. When not in that state one identifies with these expressions (vrittis). [Implication: As we learn to be observers of everything we do, we are in yoga. When we start

identifying ourselves with the actions we perform (and therefore become judgmental), we are not in yoga.]

1:5. vrittayaha panchatayyaha klishTaah+aklishTaaha वतृ्तयः पन्चतय्यः िक्लष्टाः + अिक्लष्टाः ॥१-५॥ 1:6. pramaaNa-viparyaya-vikalpa-nidraa-smritayaha ूमाण - िवपयर्य - िवकल्प - िनिा - ःमतृयः ॥१-६॥ 1:7. (tatra26) pratyaksha-anumaana-aagamaaha pramaaNani (तऽ) ूत्यक्ष - अनुमान - आगमाः ूमाणािन ॥१-७॥ 1:8. viparyayo mithyaa-jnyaanam-atadroopa-prathishThitam िवपयर्यो िमथ्या - ज्ञानम ्+ अतिपू - ूिथिष्ठतम ्॥१-८॥ 1:9. shabda-jnyaana-anupaatee vastu-shoonyo vikalpaha शब्द-ज्ञान-अनुपाती वःतु-शून्यो िवकल्पः ॥१-९॥ 1:10. abhaava-pratyaya-aalambana vrittihi + nidraa अभाव - ूत्यय - आलम्बना विृत्तः + िनिा ॥१-१०॥ 1:11. anubhoota-vishaya-asampramoshaha smritihi अनुभतू - िवंय - असम्ूमोषः ःमिृतः ॥१-११॥ Vrittis or expressions (of the Chitta) are of five kinds, and can be painful or not painful. (These) Vrittis are Evidence, Misconception, Delusion, Sleep and Memory. (There) Ones direct experiences, inferences and what predecessors have known to have

experienced are (considered) Evidence. Misconception is established in malformed false knowledge.

26 In Vyaasa’s version as noted by Rele. Does not affect meaning in any way.


Delusion is that which follows science (is scientifically possible) but is materially baseless. [Alternate meaning: Delusion is when words conjure images that are materially baseless. The difference in interpretations comes from the word Shabda-Jnyaana which can be interpreted as knowledge of vibration (which is the basis of nature and hence scientific) or understanding of words. The first interpretation is consistent with Vyaasa.]

The expression (of the state) of being with no beliefs is Sleep. Experienced subject matter not lost (forgotten) is Memory. 1:12. abhyaasa-vairaagyaabhyaam tat+nirodaha (becomes tannirodaha when joined) अभ्यास-वैराग्याभ्याम तत् ्+ िनरोधः ॥१-१२॥ 1:13. tatra sthitau yatnaha+abhyaasaha तऽ िःथतौ यत्नः + अभ्यासः ॥१-१३॥ 1:14. sa tu deerghakaala-nairantarya-satkaaraa-sevito driDha-bhumihi स तु दीघर्-काल-नैरन्तयर्-सत्कारा-सेिवतो दृढ-भिूमः ॥१-१४॥ 1:15. drishta-anushravika-vishaya-vitrishnasya vasheekaara-samjnyaa vairaagyam दृष्टा+अनुौिवक-िवषय-िवतृं णःय वशीकार-सम्ज्ञा वैराग्यम ्॥१-१५॥ 1:16. tat-param purusha-khyaateh+guna-vaitrishNyam तत-्परम पुरुष् -ख्यातेः+गणु-वैतृं ण्यम ॥् १-१६॥ Its (Vritti’s) control is by practice and (attitude of) detachment (non-attachment). There among the two (practice and detachment), established (steadfast) effort is practice. That indeed becomes firmly grounded when it is performed with earnestness for a long time,

without interruption. Non-attachment is the fully engrossed awareness (complete mastery) where one is unaffected (free

of all attachments) from what one sees or hears. By awareness of the Purusha one attains the supreme state of being unaffected by the Gunas. 1:17. vitarka-vichaara-aananda-asmitaa-(roopa27)-anugamaat samprajnyaataha िवतकर् -िवचार-आनन्द-अिःमता-(रूप)-अनुगमात सम्ूज्ञातः ् ॥१-१७॥ 1:18. viraama-pratyaya-abhyaasa-poorvaha sanskaara-sheshaha+anyaha िवराम-ूत्यय-अभ्यास-पूवर्ः सःंकार-शेषः+अन्यः ॥१-१८॥ 1:19. bhava-pratyayo videha-prakriti-layaanaam भव-ूत्ययो िवदेह-ूकृित-लयानाम ्॥१-१९॥ 1:20. shraddha-veerya-smriti-samaadhi-prajnyaa-poorvaka itareshaam ौधा-वीयर्-ःमिृत-समािध-ूज्ञा-पूवर्क इतरेषाम ्॥१-२०॥ Samprajnyaa (good intuitive knowledge) comes from questioning, reflection, deep peace within

(in highest meditation – Aananda of Samaadhi) and with self-sense of one who experiences (Asmitaa).

When convictions have become inactive after sufficient practice, (the state) with the Sanskaaraas (or impressions) remaining is another (state).

27 This word Roopa simply means form and is in Vyaasa’s version of Rele. It does not affect meaning in any way.


When one has convictions related to creation (what has been created) they merge with the energy or program of Prakriti without physical body (i.e. world of spirits)28.

Other these (such states are attained) (after) by faith (or devotion), by energetic disposition, by remembering (using memory), Samaadhi (balanced awareness) and Prajnyaa (deep knowledge through heightened intuition).

[Comment: These four sutras are difficult to understand for most people. It may be helpful to think of these sutras in terms of different types of the high attainments in the nature of Samaadhi with small differences in the approach. See commentary in the next part for further details.] 1:21. teevra-samvegaanaam+aasannaha तीो-सम्वेगानाम+्आसन्नः ॥१-२१॥ 1:22. mridu-madhya-adhi-maatratvaat tatah+api visheshaha मदृ-ुमध्य-अिध-माऽत्वात ततः् +अिप िवशेषः ॥१-२२॥ It (anyone of the previously referred states) is obtained or approached in a speed that is

proportional to intensity (of effort). In this, indeed, the distinction is whether it (the experience intensity) is gentle, moderate or intense

in magnitude. 1:23. eeshvara-praNidhaanaat+vaa ईश्वर-ूिणधानात+्वा ॥१-२३॥ 1:24. klesha-karma-vipaaka-aashayaih-aparaamrishTaha purusha-vishesha eeshvaraha क्लेश-कमर्-िवपाक-आशयैः-अपरामषृ्टः पुरुष-िवशेष+ईश्वरः ॥१-२४॥ 1:25. tatra niratishayam sarvajnya-(tatva29)-beejam तऽ िनरितशयम सवर्ज्ञ् -(तत्व)-बीजम ्॥१-२५॥ 1:26. sa esha poorveshaam-api guruhu kaalena-anavachchhedaat स एष पूवेर्षाम-्अिप गरुुः कालेन-अनवच्छेदात ्॥१-२६॥ 1:27. tasya vaachakaha pranavah तःय वाचकः ूणवः ॥१-२७॥ 1:28. tat-japaha-tad-artha-bhaavanam तत-्जपः-तत-्अथर्-भावनम ्॥१-२८॥ 1:29. tataha pratyak-chetana-adhigamaha+api+antaraayaa-abhaavaha+cha ततः ूत्यक्-चेतना-अिधगमः+अिप+अन्तराया-अभावः+च ॥१-२९॥ Or by surrender to God or Eeshvara (similar states can be achieved). God (Eeshvara), the special Purusha, is untouched by the presence of the fruitioning of Klesha

(impurities) or Karma patterns. There (in God) is the unsurpassed source (seed) of all knowledge. He (God) is also the Guru (teacher) of those (the people) of the past, uninterrupted by time30.

[Implication: God is the foremost and the real Guru, who is unconditioned by time.]

28 Vyaasa notes that one becomes a Deva in this merger. See commentary in the next part for true understanding of the meaning of Deva. 29 This word ‘tatva’ appears in some texts but not others. But its presence or otherwise does not affect the meaning.


Pranava (the sound OM or AUM) is God’s word or utterance. Meditation (by vibrating) on that (mantra OM) reveals its intended meaning. From this the innermost Chetana comes forth and also obstacles are not present. 1:30. vyaadhi-styaana-samshaya-pramaada-aalasya-avirathi-bhraanti.darshana-

alabdha.bhoomikatva-anavasthi-tatvaaNi chitta-vikshepaasteh+antaraayaaha व्यािध-ःत्यान-सशंय-ूमाद-आलःय-अिवरित-ॅािन्त.दशर्न-अलब्ध.भिूमकत्व-अनविःथ.तत्वािन िचत्त-िवके्षपाःतेः+अन्तरायाः ॥१-३०॥

1:31. dukha-daurmanasya-angamejatva-shvaasa-prashvaasaa vikshepa-sahabhuvaha दःखु -दौमर्नःय-अङ्गमेजत्व-श्वास-ूश्वासा िवके्षप-सहभवुः ॥१-३१॥ Obstacles deluding the Chitta are disease, mental inertia, doubtfulness, carelessness, laziness, lack

of dispassion or craving for sense-pleasure, wrong perception or delusion, despair because of failure to reach objective and fear of slipping from the gained state.

Misery, despondency, trembling of the body, and irregular inhalation and exhalation exist together (with the obstacles noted in the previous sutra).

1:32. tat-pratishedaartham+eka-tatva+abhyaasaha तत-्ूितषेधाथर्म+्एक-तत्व+अभ्यासः ॥१-३२॥ 1:33. maitri-karunaa-muditaa-upekshaanaam sukha-duhkha-puNya-apuNya-vishayaaNaam

bhaavanaatah+chitta-prasaadanam मऽैी-करुणा-मिुदता-उपेक्षाणाम सुख् -दःखु -्पुण्य-अपुण्य-िवषयाणाम भावनातः् +िचत्त-ूसादनम ्॥१-३३॥

1:34. prachchhardana-vidhaaraNaabhyaam vaa praanasya ूच्छदर्न-िवधारणाभ्याम वा ूाणःय ॥् १-३४॥ 1:35. vishayavati vaa pravrittih-utpanna manasaha sthiti-nibandhini िवषयवती वा ूविृत्तः-उत्पन्ना मनसः िःथित-िनबिन्धनी ॥१-३५॥ 1:36. vishokaa vaa jyotishmati िवशोका वा ज्योितंमती ॥१-३६॥ 1:37. veeta-raaga-vishayam vaa chittam वीत-राग-िवषयम वा िचत्तम ॥् ् १-३७॥ 1:38. svapna-nidraa-jnyaana.aalambanam vaa ःवप्न-िनिा-ज्ञान.आलम्बनम वा ॥् १-३८॥ 1:39. yatha+abhimata-dhyaanaat+vaa यथा+अिभमत-ध्यानात+्वा ॥१-३९॥ 1:40. paramaaNu-parama.mahattvaantah+asya vasheekaaraha परमाण-ुपरम.महत्त्वान्तः+अःय वशीकारः ॥१-४०॥ That can be overcome by the practice of focus on a single principle (or idea). [Alternate: That can

be overcome by single-minded effort.]

30 Vyaasa notes that the idea of uninterrupted by time refers to uninterrupted by creation and dissolution.


Attitude of friendliness, sympathy, delight and disregard respectively towards happiness, unhappiness, virtue and vice yield (positive) results for the Chitta.

Or, by expulsion and support (can imply inhalation or holding) of breath. Or for a mind that has growth of expressions (is always wandering or prone to expressions), by

focusing on an engaging subject matter that would bind it to one spot. Or (by focus on) a blissful light (or shining object). Or by thinking about a Chitta (person) that is dispassionate (without desires or attachments). Or by the support of the experience of dreams or sleep. Or by meditating on something that is close to ones feelings (ones preference). One can be drawn in by the smallest (atomic particle) to the largest magnitude. 1:41. ksheena-vritteh-abhijaatasya-iva maNeh-graheetri-grahaNa-graahyeshu tatahstha-tat-

anjanataa samaapattihi क्षीण-वतेृ्तः-अिभजातःय+इव मणेः-गहृीत-ृमहण-माह्येषु तत्ःथ-तत-्अञ्जनता समापित्तः ॥१-४१॥ 1:42. tatra shabdha-artha-jnyaana-vikalpaihi sankeerNaa savitarkaa samaapattihi तऽ शब्द-अथर्-ज्ञान-िवकल्पैः सङ्कीणार् सिवतकार् समापित्त ॥१-४२॥ 1:43. smriti-pari-shuddhau svaroopa-shoonya-iva-artha-maatra-nirbhaasaa nirvitarkaa ःमिृत-पिरशुद्धौ ःवरूप-शून्य-इव-अथर्-माऽ-िनभार्सा िनिवर्तकार् ॥१-४३॥ Born as a consequence of the weakened expressions (vrittis of the Chitta), Samaapatti is like the

taking on of the color by a crystal (of an object that is near it) when the knower, the process of knowing and the object to be known become merged in one.

There when the word, meaning (form), and understanding are imagined from a mixed state it is Savitarka Samaapatti (submerged concentration with deliberation).

When memory has been fully cleansed (wiped out) void of any form, when the intent alone is experienced, it is Nirvitarka (Samaapatti that is intuitive without deliberation).

1:44. etaya+eva savichaaraa nirvichaaraa cha sookshma-vishayaa vyaakhyaataa एतय-एव सिवचारा िनिवर्चारा च सआूम-िवषया व्याख्याता ॥१-४४॥ 1:45. sookshma-vishayatvam cha-alinga-paryavasaanam सआूम-िवषयत्वम च् -अिलङ्ग-पयर्वसानम ॥् १-४५॥ 1:46. taa eva sabeejaha samaadhi ता एव सबीजः समािधः ॥१-४६॥ In the same way, indeed, Savichaara (reflective approach) and Nirvichaara (non-reflective

approach) related to subtle matters is explained. In the case of subtle matters too the culmination is (awareness) without indicators or signs

(without characteristics -- undefined). That, indeed, is Sabeeja (seed-based) Samaadhi. 1:47. nirvichaara-vaishaaradyeh+adhyaatma-prasaadaha िनिवर्चार-वैशारदे्यः+अध्यात्म-ूसादः ॥१-४७॥ 1:48. ritambharaa tatra prajnya


ऋतम्भरा तऽ ूज्ञा ॥१-४८॥ 1:49. shruta-anumaan-prajnyaabhyaam+anya-vishayaa visheshaarthatvaat ौतु-अनुमान-ूज्ञाभ्याम+्अन्य-िवषया िवशेषाथर्त्वात ॥् १-४९॥ 1:50. tat-jaha sanskaarah+anya-sanskaara-pratibandhi तत-्जः सःंकारः+अन्य-सःंकार-ूितबन्धी ॥१-५०॥ 1:51. tasya-api nirodhe sarva-nirodhaat+nirbeejaha samaadhihi तःय-अिप िनरोधे सवर्-िनरोधात+्िनबीर्जः समािधः ॥१-५१॥ Ability to be non-reflective (in meditation) is the grace of or purification by the higher entity (what

is beyond the innermost awareness of the individual – Adhi-aatma). There filled with knowledge of the cosmic flow (or cosmic law or law of nature - Rita) is intuitive

knowledge (Prajnya). Because of special understanding, Prajnya (intuitive knowledge) relative to knowledge from what

has been heard (Shruta) and inferences (Anumaan) is another matter. The impressions (Sanskaaras) born of that confine the other impressions (Sanskaaras). Having restrained that also, by restraining all (Sanskaaras – impressions) is Nirbeeja (seedless)

Samaadhi.

SAADHANAA PAADA – Chapter 2 of the Yoga Sutras 2:1. tapah svaadhyaaya+eeshvara-praNidhaanaani kriyaa-yogaha

तपः ःवाध्याय+ईश्वर-ूिणधानािन िबया-योगः ॥२-१॥ 2:2. samaadhi-bhaavanaarthaha klesha-tanoo-karaNa-arthaha+cha समािध-भावनाथर्ः क्लेश-तनू-करण-अथर्ः+च ॥२-२॥ Active Yoga (Kriyaa Yoga) is Tapah (burning of embedded program patterns), self-study31

(Svaadhyaaya) and devotion to God. The intention (of Kriyaa Yoga) is to attain Samaadhi and the realization that the body with the

Klesha is an instrument. 2:3. avidyaa-asmitaa-raaga-dvesha-abhiniveshaaha32 kleshaaha अिवद्या-अिःमता-राग-दे्वष-अिभिनवेशाः क्लेशाः ॥२-३॥ 2:4. avidyaa kshetram-uttareshaam prasupta-tanu-vichchhinna-udaaraaNaam अिवद्या के्षऽम-्उत्तरेषाम ूसपु्त् -तनु-िविच्छन्न-उदाराणाम ॥् २-४॥ 2:5. anitya-ashuchi-duhkha-anaatmasu nitya-shuchi-sukha-aatma-khyaatih+avidyaa अिनत्य-अशुिच-दःखु -अनात्मस ुिनत्य-शुिच-सखु-आत्म-ख्याितः+अिवद्या ॥२-५॥ 2:6. drig-darshana-shaktyoho ekaatmata-iva asmitaa दृग-्दशर्न-शक्त्योः+एकात्मत-इव+अिःमता ॥२-६॥

31 Vyaasa notes that such self study should include: (a) study of shastras that lead to liberation; (b) he also specifically mentions study of the Pranava and such matter that purify; and (c) the self-practice of Japa. 32 Abhiniveshaha means attachment, earnest expectations, or determination of purpose. Other usage in the field of yoga by previous translators is also recognized as fear of death or clinging onto life.


2:7. sukha-anushayi raagaha सखु-अनुशायी रागः ॥२-७॥ 2:8. dukha-anushayi dveshaha दःखु -अनुशायी दे्वषः ॥२-८॥ 2:9. svarasa-vaahi vidushah+api tathaa+aaruDhah+abhiniveshaha ःवरस-वािह िवदषःु +अिप तथा-आरूढः+अिभिनवेशः ॥२-९॥ The Kleshas are (a) lack of correct perspective (Avidyaa), (b) self-sense (of one who experiences),

(c) desire (d) hatred or aversion and (e) sense of attachment or self-sense of doer. The field of incorrect perspective (Avidyaa) is hierarchically on top (sustaining the other four

Kleshas), whether dormant, weak, broken-up or fully active. Thinking that what is impermanent, impure and miserable in nature is actually permanent, pure

and joyful in nature (respectively) is Avidya or lack of correct perspective. Asmita (or self-sense of an observer) is self-identity (oneness as if) of the energies of the observer

and the process of observation. That which follows from sense of joy or pleasure is Raaga or desire. That which follows from misery (or pain) is Dvesha or aversion. Abhinivesha is the sense that one controls the flow of ones energies (sense of doership) that even

learned people are established (mounted) on. [Use Diagram in the previous chapter to help read from 2:3 to 2:25] 2:10. te pratiprasava-heyaahaa sookshmaaha ते ूितूसव-हेयाः सआूमाः ॥२-१०॥ 2:11. dhyaana-heyaahaa+tad-vratayaha ध्यान-हेयाः+तद्-वतृ्तयः ॥२-११॥ 2:12. klesha-moolaha karma-aashayo drishTa-adrishTa-janma-vedaneeyaha क्लेश-मलूः कमर्-आशयो दृष्ट-अदृष्ट-जन्म-वेदनीयः ॥२-१२॥ 2:13. sati moole tad-vipaako jaati-aayu-bhogaaha सित मलेू तद्-िवपाको जाित-आयुः-भोगाः ॥२-१३॥ 2:14. te hlaada-paritaapa-phalaaha puNya-apuNya-hetutvaat ते ह्लाद-पिरताप-फलाः पुण्य-अपुण्य-हेतुत्वात ॥् २-१४॥ Subtle opposition counters them (referring to Kleshas). Meditation or Dhyaana opposes their expression. The root Klesha, with supporting Karmas, causes sufferings (or experiences) in births that are seen

and not seen (future births). From the roots of destruction (or end of a lifetime), it fruitions in the species or race (of the next

birth), longevity and experiences (of that lifetime). They (the experiences of birth) are pleasurable or miserable fruit caused by PuNya (pleasant

reactions of past) and ApuNya (regrets of past). 2:15. parinaama-taapa-sanskaara-duhkhaih guna-vritti-virodhaat+cha duhkham-eva sarvam

vivekinah


पिरणाम-ताप-सङ्ःकार-दःखःैु +गणु-विृत्त-िवरोधात+्च दःखमु -्एव सवर्म िववेिकनः ॥् २-१५॥ 2:16. heyam duhkham+anaagatam हेयम दःखम् ्ु +अनागतम ॥् २-१६॥ The discriminating person indeed understands everything to be miserable – coming from the result

of miserable Sanskaaras (impressions) and opposing the expression of Gunas (nature) [and thus forming new karmas which will come back in the form of miserable experiences].

One seeks to oppose the miseries that have not yet come (relating to future). 2:17. drashTra-drishyayoho sanyogo heya-hetuhu िषृ्ट-दृँययोः सङ्योगो हेय-हेतुः ॥२-१७॥ 2:18. prakaasha-kriyaa-sthiti-sheelam bhoota-indriya-aatmakam bhoga-apavargaartham dhrishyam ूकाश-िबया-िःथित-शीलम भतू् -इिन्िय-आत्मकम भोग् -अपवगार्थर्म ्दृँयम ॥् २-१८॥ The cause to be opposed is the association between the seer (or experiencer) with what one sees

(or experiences). One perceives with or without judgmental intent based on ones nature of luminous, (hyper) active,

inert nature (referring to the three Gunas) that fill the innermost of all physical instruments of sense (sensory faculties of perception and action).

2:19. vishesha-avishesha-linga-maatra-alingaani guna-parvaaNi िवशेष-अिवशेष-िलङ्ग-माऽ-अिलङ्गािन गणु-पवार्िण ॥२-१९॥ 2:20. drashTaa drishi.maatraha shuddha+api pratyaya-anupashyaha िष्टा दृिश.माऽः शुद्धः+अिप ूत्यय-अनुपँयः ॥२-२०॥ 2:21. tad-artha eva drishyasya-aatmaa तदथर् एव दृँयःय+आत्मा ॥२-२१॥ The spread (division of understanding) of the Gunas are specific, non-specific, nominal (or

defined) and without characteristic33 (or undefined). The person who sees, indeed, with pure conviction is only an instrument of seeing. That alone is the inner meaning of sight. [Implication: The real seer is the Purusha within.] 2:22. kritaartham prati nashTam+api+anashTam tad-anya-saadhaaraNatvaat कृताथर्म ूित नष्टम् +्अिप+अनष्टम तद्् -अन्य-साधारणत्वात ॥् २-२२॥ 2:23. sva-svaami-shaktyoh svaroopa-upalabdhi-hetuhu sanyogaha ःव-ःवािम-शक्त्योः ःवरूप-उपलिब्ध-हेतुः सयंोगः ॥२-२३॥

33 Vyaasa defines the specific as the 5 elements (space, air, fire, water, earth), the 5 attributes (sound, touch, form, taste and smell), the 11 sensory organs (5 sensory organs of perception: hearing of ear, feel of skin, sight of eyes, taste of tongue, smell of nose; and the 5 sensory organs of action: speech, hands, feet, procreation, excretion; and the mind, the eleventh). The self-sense or Asmitaa is referred as the non-specific which enables the perception of the specific. The nominal aspect of the Gunas is the understanding that ultimately what they indicate is what matters (like or dislike), and finally understanding that there is no characteristic at all when one becomes the pure observer.


2:24. tasya hetuhu-avidyaa तःय हेतःु+अिवद्या ॥२-२४॥ 2:25. tad-abhaavaat sanyoga-abhaavo haanam tad-drishehe kaivalyam तद्-अभावात सयंोग् -अभावो हानम तद्् -दृशेः कैवल्यम ॥् २-२५॥ 2:26. viveka-khyaatihi-aviplavaa haana-upaayaha िववेक-ख्याितः+अिवप्लवा हान-उपायः ॥२-२६॥ 2:27. tasya saptadhaa praanta-bhoomihi prajnyaa तःय सप्तधा ूान्त-भिूमः ूज्ञा ॥२-२७॥ 2:28. yoga-anga-anushThaanaat-ashuddhi-kshaye jnyaana-deeptih+aaviveka-khyaateh योग-अङ्ग-अनुष्ठानात+्अशुिद्ध-क्षये ज्ञान-दीिप्तः+आिववेक-ख्यातेः ॥२-२८॥ 2:29. yama-niyama-aasana-praaNaayaama-pratyaahaara-dhaaraNaa-dhyaana-samaadhayah +

ashTau angaani यम-िनयम-आसन-ूाणायाम-ूत्याहार-धारणा-ध्यान-समाधयः+अष्टौ-अङ्गािन ॥२-२९॥ Because of the normally different perception, one attributes the purpose of action to be profitable

or unprofitable. There is the association of the individual’s controlled energies (directed effort) that causes (the

form of) what one begets. Its cause is Avidyaa or lack of correct perception. Because of its absence, without the association, cessation of that view is Kaivalyam (freedom in

isolation). The solution for (its) cessation is unscattered discriminative understanding. Of this are seven-fold demarcated zones for intuitive knowledge (Prajnyaa). Because of the program of yoga-aspects, after the waning of impurities, the light of knowledge

comes with discriminative understanding. Yama, Niyama, Aasana, Praanaayaama, Pratyaahaara, DhaaraNaa, Dhyaana, Samaadhi are the

eight parts. 2:30. ahimsaa-satya-asteya-brahmacharya-aprigrahaa yamaaha अिहंसा-सत्य-अःतेय-ॄह्मचयर्-अपिरमहा यमाः ॥२-३०॥ 2:31. (ete34) jaati-desha-kaala-samaya+anavachchhinnaaha saarvabhaumaa mahaavratam (एते) जाित-देश-काल-समय-अनविच्छन्नाः सावर्भौमा महाोतम ॥् २-३१॥ 2:32. shaucha-santosha-tapah-svaadhyaaya-eeshvara-praNidhaanaani niyamaaha शौच-सन्तोष-तपः-ःवाध्याय-इश्वर-ूिणधानािन िनयमाः ॥२-३२॥ The Yamas are not hurting others, truthfulness, not stealing, curiosity to learn35 and not being

covetous (possessive). 34 This additional word is present in some versions. Whether in the original or not, it is clearly implied in the context, and does not affect the meaning. 35 We have defined Brahmacharya as curiosity to learn. Vyaasa explains it as follows: Brahmacharyam Gupta Indriyasya Upasthasya Sanyamaha. Literal translation is: Brahmacharya is the Sanyama of the hidden sense-organ that is uplifted. Vyaasa himself defines in the commentary for 2:19 the 11 sense organs as the 5 organs of perception, 5 organs of action and the mind. Obviously the mind must be the hidden sense organ and upliftment of it in Sanyama


These are universal great observances that are not different (broken or separated) by race or community, country (geography), era or time.

The Niyamas are cleanliness (of energy channels), contentment, activities that burn karma-patterns, self-study (self-inquiry) and surrender to God.

2:33. vitarka-baadhane prati-paksha-bhaavanam िवतकर् -बाधने ूितपक्ष-भावनम ॥् २-३३॥ 2:34. vitarkaa hinsaadayaha kritakaarita-anumoditaa lobha-krodha-moha-poorvakaa mridu-

madhya-adhi-maatraa duhkha-ajnyaana-ananta-phalaa iti pratipaksha-bhavanam िवतकार् िहंसादयः कृतकािरत-अनुमोिदता लोभ-बोध-मोह-पूवर्का मदृ-ुमध्य-अिध-माऽा दःखु -अज्ञान-अनन्त-फला इित ूितपक्ष-भावनम ॥् २-३४॥

Arguments that bind (obstacles to Yama and Niyama) are addressed by opposing thoughts. By arguments acts that cause pain (to others) are done, caused to be done, and approved,

motivated by greed, anger, infatuation, of little, moderate or high degree (or intensity), are opposed by this thought of the fruit of unending misery and ignorance (that the acts would bring).

2:35. ahimsaa-pratishThaayaam tat-sannidhau vaira-tyaagaha अिहंसा-ूितष्ठायाम तत् -्सिंनधौ वरै-त्यागः ॥२-३५॥ 2:36. satya-pratishThaayaam kriyaa-phalaashrayatvam सत्य-ूितष्ठायाम िकयार्् -फलाौयत्वम ॥् २-३६॥ 2:37. asteya-pratishThaayaam sarva-ratna-upasthaanam अःतेय-ूितष्ठायाम सवर्् -रत्न-उपःथानम ॥् २-३७॥ 2:38. brahmacharya-pratishThaayam veerya laabhaha ॄह्मचयर्-ूितष्ठायाम वीयर्् -लाभः ॥२-३८॥ 2:39. aparigraha-sthairye janma-kathantaa-sambodhaha अपिरमह-ःथैयेर् जन्म-कथंता-सम्बोधः ॥२-३९॥ Established in not hurting others, in its presence, enmity is given up. Established in truthfulness, actions are very effective (supported in fruitfulness). Established in non-stealing, all precious things (gems) come (enter or placed close by). Established in curiosity to learn, vigor (great energy of enthusiasm) is gained. Anchored in non-coveting attitude, one becomes aware of what life is36. 2:40. shauchaat-svaanga-jugupsaa paraih-asansargaha

indicates the pondering mind engaged in curiosity. Hence our explanation of Brahmacharya as meaning curiosity to learn is validated by Vyaasa. 36 Vyaasa says this enables knowledge of present, future and past lives. Vyaasa also remarks in the commentary: Etaa Yama-sthairya Siddhayaha. Niyameshu Vakshyaamaha. This should be understood probably as the ending commentary of all the five yama requirements. The approximate translation is: By this firm stay in Yama are these Siddhis. By Niyama these are experienced in the inner being.


शौचात ःवाङ्ग् -जगुपु्सा परैः+अससंगर्ः ॥२-४०॥ 2:41. sattva-shuddhi-saumanasya-ekaagra-indriya-jaya+aatma-darshana-yogyatvaani cha सत्त्व-शुिद्ध-सौमनःय-एकाम-इिन्िय-जय+आत्म-दशर्न-योग्यत्वािन च ॥२-४१॥ 2:42. santoshaat-anuttamah sukha-laabhaha सतंोषात-्अनुत्तमः सखु-लाभः ॥२-४२॥ 2:43. kaaya-indriya-siddhihi+asuddhi-kshyaat-tapasah काय-इिन्िय-िसिद्धः+अशुिद्ध-क्षयात-्तपसः ॥२-४३॥ 2:44. svaadhyaayaad-ishTa-devataa-sam-prayogaha ःवाध्यायाद्-इष्ट-देवता-सम्ूयोगः ॥२-४४॥ 2:45. samaadhi-siddhihi-eeshvara-praNidhaanaat समािध-िसिद्धः+ईश्वर-ूिणधानात ॥् २-४५॥ Because of cleanliness (physical & spiritual purification) one has aversion for ones (body) parts

and contact with others. One has the purification of Sattva or even nature, one-pointed mind with cheerfulness, control

over the senses, and becomes eligible to see the innermost entity (Aatmaa). From contentment is gained supreme happiness. Tapas, by wearing away impurity, optimizes (or gives perfection to or mastery of) the sense

organs. From self-study ones chosen Devataa (deity, spiritual being) can be favorably invoked. Through surrender to God, Samaadhi is achieved. 2:46. sthira-sukham-aasanam िःथर-सखुम-्आसनम ॥् २-४६॥ 2:47. prayatna-shaithilya-ananta-samaapattibhyaam ूयत्न-शैिथल्य-अनन्त-समापित्तभ्याम ॥् २-४७॥ 2:48. tato dvandva+anabhighaataha ततो द्वन्द्व-अनिभघातः ॥२-४८॥ Being steady with ease is Aasana.37 [Alignment of energy flow is necessary for being still and

with ease, and is therefore an implication considering the next two sutras.] It should be with little effort and in endless Samaapatti (absorption of full concentration). Then one is unaffected by the sense of opposites38. 2:49. tasmin-sati shvaasa-prashvaasayoho-gati-vichchhedaha praanaayaamaha तिःमन-्सित श्वास-ूश्वासयोः-गित-िवच्छेदः ूाणायामः ॥२-४९॥ 2:50. baahya-abhyantara-sthambha-vrittihi desha-kaala-sankhyaabhihi paridrishto deergha

sookshmaha

37 Vyaasa in his commentary suggests the following aasanas: Padmaasana, Veeraasana, Bhadgaasana, Svastikaasana, Dandaasana, Sopaashryam, ParyankaKrounchaNishadanam, HastiNishandanam, UshtraNishandnam. 38 Vyaasa notes that sense of opposites are like cold and heat, etc.


बाह्य-अभ्यन्तर-ःतम्भ-विृत्तः देश-काल-सखं्यािभः पिरदृष्टो दीघर्-सआूमः ॥२-५०॥ 2:51. baahya-abhyantara-vishaya-aakshepee chaturthaha बाह्य-अभ्यन्तर-िवषय-आके्षपी चतुथर्ः ॥२-५१॥ 2:52. tataha ksheeyate prakaasha-aavaraNam ततः क्षीयते ूकाश-आवरणम ॥् २-५२॥ 2:53. dhaaraNaasu cha yogyataa manasaha धारणास ुच योग्यता मनसः ॥२-५३॥ Thereafter (being in Aasana) discretely interrupted flow of inhalation and exhalation is

Praanaayaama. Exhalation, inhalation and motionless breath – pause between exhalation and inhalation is

motionlessness – that is long and subtle39, should be observed, according to the time, place and the number of counts.

The fourth level goes beyond the external and internal aspects. From that the covering of the internal light or brightness wears away. And the mind becomes ready for one-pointed focus (of DhaaraNaa). 2:54. sva-vishaya-asamprayoge chitta-svaroopa-anukaara iva-indriyaaNaam pratyaahaaraha

(anukaara=anukaraNam=imitation, similarity, resemblance) ःव-िवषय-असंू योगे िचत्त-ःवरूप-अनुकार इव-इिन्दयाणाम ूत्याहारः ॥् २-५४॥ 2:55. tatah paramaa vashyat-indriyaaNaam ततः परमा वँयत-इिन्ियाणाम ॥् २-५५॥ Pratyaahaara is the withdrawal of the sense organs from its subject matter, as if resembling the

Chitta (the computing system/software within). From that one has supreme control over the (sense) organs.40

VIBHOOTI PAADA – Chapter 3 of the Yoga Sutras 3:1. deshabandhaha chittasya dhaaraNaa देशबन्धः+िचत्तःय धारणा ॥३-१॥ 3:2. tatra pratyaya-ekataanataa dhyaanam

39 Some translations use the word Sookshma to mean short, as opposed to Deergha meaning long. While Sookshma means immeasurably small or very small, the idea of subtle appears to fit better here. Vyaasa interprets this entire sentence differerntly. Inhalation and exhalation is not considered relevant, as much as the state of completely exhaled state and completely inhaled state, and the state of neither. The third state is described like how boiled water becomes vapor and the vapor is everywhere – neither inside nor outside. The words Desha is interpreted as the body, Kaala is interpreted as the time-period any state is held, and Sankhyaa or count refers to number of breaths according to desired intensity of practice. The Deegha-Sookshmah is referred to the feeling of oneness with all of existence – the expanded experience in a subtle manner. The next sutra pertaining to the fourth state refers to conquering the ‘Bhoomi’ (physical plane?) and is stated a beyond the third state. 40 Vyaasa clearly notes that this is control over the vibrations of the system – the word for vibration used by Vyaasa is Shabda.


तऽ ूत्यय+एकतानता ध्यानम ॥् ३-२॥ 3:3. tad-eva-artha-maatra-nirbhaasam svaroopa-shoonyam-iva samaadhih तद्-एव-अथर्-माऽ-िनभार्सम ःवरूप् -शून्यम-्इव समािधः ॥३-३॥ Binding (in focus) in one place of the Chitta is DhaaraNaa.41 There, in conviction, the sense of oneness is Dhyaana (or meditation). As if by completely voiding the form, the experience of that inner understanding alone is

Samaadhi42. 3:4. tryam ekatra sanyamaha ऽयम-्एकऽ-सयंमः ॥३-४॥ 3:5. tat-jayaat prajnyaa aalokaha तत-्जयात ूज्ञा् -आलोकः ॥३-५॥ 3:6. tasya bhumishu viniyogaha तःय भिूमषु िविनयोगः ॥३-६॥ Sanyama is the coming together of the three (DhaaraNa, Dhyaana and Samaadhi).43 The light or emanation of intuitive knowledge or Prajnyaa comes by this success (of Sanyama). Its application is within each sphere or context or matter (Bhumi). 3:7. tryam-antarangam poorvebhyaha ऽयम-्अन्तरंगम पूवेर्भ्यः ॥् ३-७॥ 3:8. tat-api bahirangam nirbeejasya तत-्अिप बिहरंगम िनबीर्जःय ॥् ३-८॥ (These) three are internal (or deeper) relative to the previous ones (the first five aspects of the 8-

fold yoga). This also is external to the state of Nirbeeja or seedlessness (referring to Nirbeeja Samaadhi). 3:9. vyutthaana-nirodha-sanskaarayoho-abhibhava-praadurbhaavau nirodha-kshana-chitta-anvayo

nirodha-pariNaamaha व्युत्थान-िनरोध-सःंकारयोः+अिभभव-ूादभार्वौ िनरोधु -क्षण-िचत्त-अन्वयो िनरोध-पिरणामः ॥३-९॥

3:10. tasya prashaanta-vaahitaa sanskaaraat तःय ूशान्त-वािहता सःंकारात ॥् ३-१०॥ 3:11. sarvaarthat-ekaagratayoho kshaya-udayau chittasya samaadhi-pariNaamaha सवार्थत-्एकामतयोः क्षय-उदयौ िचत्तःय समािध-पिरणामः ॥३-११॥ 3:12. (tatah punah44) shaanta-uditau tulya-pratyayau chittasya-ekaagrataa-pariNaamaha 41 Vyaasa suggests focus in the Naabhi or Navel chakra, HridyaPundarikam or the Lotus in the Chest, Murdhni or top of the forehead, on light, front of the nose, in front or tip of the tongue, externally (outside) or mentally inside. 42 As Vyaasa notes, there is the one who does Dhyaana, the object or point of focus for Dhyaana coming from Dhaaranaa and the state of being in Dhyaana. When the sense of the object or the point of focus, and the person who is in Dhyaana are lost and merge with the Dhyaana, that state is Samaadhi. 43 Vyaasa suggests that this definition is from Tantra.


(ततः पुनः) शान्त-उिदतौ तुल्य-ूत्ययौ िचत्तःय-एकामता-पिरणामः ॥३-१२॥ When the arising thoughts/disturbances created by restraining Sanskaaras are also restrained, and

so also the momentary association with the Chitta, the result is confinement (or total restraint of thoughts).

The carrier of that deep peace (from this process) is (because of) the Sanskaara. From the waning and waxing Chitta the oneness in every sense (complete understanding) results

in Samaadhi. Then again when the fading and the rising states of the Chitta look the same the result is oneness

(or one-pointedness). (This is the result of Samaadhi where Chitta’s effect stops completely.) 3:13. etena bhoota-indriyeshu dharma-lakshaNa-avasthaa-pariNaamaa vyaakhyaataaha एतेन भतू-इिन्ियेषु धमर्-लक्षण-अवःथा-पिरणाम व्याख्याताः ॥३-१३॥ 3:14. shaanta-udita-avyapadeshya-dharma-anupaati dharmi (Anupaati = follows)

शान्त-उिदत+अव्यपदेँय-धमर्+अनुपाती धमीर् ॥३-१४॥ 3:15. krama-anyatvam pariNaama-anyatve hetuhu बम-अन्यत्वम पिरणाम् -अन्यत्वे हेतुः ॥३-१५॥ 3:16. pariNaama-traya-sanyamaat-ateeta-anaagata-jnyaanam पिरणाम-ऽय-सयंमात-्अतीत-अनागत-ज्ञानम ॥् ३-१६॥ By this is explained the result of behavioral nature or properties (Dharma), external attributes

(Lakshana) and state conditioned by situation (Avasthaa) in matter and senses. The Dharmi follows the indescribable Dharma arisen from peace. The cause of different results is different sequences.45 The result of the three-fold46 Sanyama unfolds knowledge of the past and future. 3:17. shabda-artha-pratyayaanaam-itaretara-adhyaasaat-sankarastat-pravibhaaga-sanyamaat sarva-

bhootah-uta-jnyaanam शब्द-अथर्-ूत्ययानाम-्इतरेतर-अध्यासात सकंरःतत् -्ूिवभाग-सयंमात सवर्् -भतू-रुत-ज्ञानम ्॥३-१७॥

3:18. sanskaara saakshaat karaNaat poorva-jaati-jnyaanam सःंकार-साक्षात-्करणात पूवर्् -जाित-ज्ञानम ॥् ३-१८॥ 3:19. pratyayasya para-chitta-jnyaanam ूत्ययःय पर-िचत्त-ज्ञानम ॥् ३-१९॥ 3:20. na cha tat saalambanam tasya-avishayi-bhootatvaat न च तत-्सालम्बनम तःय् -अिवषयी-भतूत्वात ॥् ३-२०॥

44 Not in some versions of the text – does not affect meaning. 45 Vyaasa notes Churnam-Rit-Pindam Rit-Ghatam Rit-Kapaalam Rit-KaNam Rit-iti Cha Kramaha, etc. The implication is everything is function of Rita and Dharma in action, and whatever the sequence will determine results accordingly. 46 Vyaasa notes the three-fold as related to the Sanyama of Dhaaranaa, Dhyaana and Samaadhi, although most authors associate it with Dharma, Lakshna and Avasthaa. The later seems more correct in this context. But irrespective of which sense is used, the implications are the same.


3:21. kaaya-roopa-sanyamaat-tad-graahya-shakti-stambhe chakshuh prakaasha- asamprayogeh-antardhaanam

काय-रूप-सयंमात तद्् -माह्य-शिक्त-ःतम्भे चक्षःु-ूकाश-असम्ूयोगेः-अन्तधार्नम ॥् ३-२१॥ 3:22. etena shabdaadi-antardhaanam-uktam47 एतेन शब्दािद-अन्तधार्नम-्उक्तम ॥् ३-२२॥ By Sanyama on the confused or mixed and distinguished understanding from the superimposition

of the convictions of the meaning of sounds, one gets knowledge of sounds (language) of everything worldly.

By directly experiencing the workings of Sanskaara, one gets knowledge of previous births. By (focused) conviction, knowledge of others’ Chitta is acquired. But not that support (of the Chitta, which is God), because of its imperceptible content in created

matter. By Sanyama on the physical-body form, that energy held motionless, disconnected from the light

(entering) in the eyes, one becomes invisible (or hidden). In the same way, sound, etc. becomes hidden, is explained. 3:23. sopa-kramam niroopa-kramam cha karma tat-sanyamaat-paraanta-jynaanam-arishTebhyo

vaa सोप-बमं िनरूप-बमं च कमर् तत-्सयंमात-्परान्त-ज्ञानम-्अिरषे्टभ्यो वा ॥३-२३॥ By Sanyama on the current path and future path of karma one gets knowledge of end of life – Or

by portents or omens (of death as well). 3:24. maitra-aadishu balaani मऽैी-आिदषु बलािन ॥३-२४॥ 3:25. baleshu hasthibalaadini बलेषु हिःतबलादीिन ॥३-२५॥ 3:26. pravritya-aaloka-nyaasaat sookshma-vyavahita-viprakrishTa-jnyaanam ूवतृ्य-आलोक-न्यासात सआूम् -व्यविहत-िवूकृष्ट-ज्ञानम ॥् ३-२६॥ 3:27. bhuvana-jnyaanam surya sanyamaat भवुन-ज्ञानम सयूर् सयंमात ॥् ् ३-२७॥ 3:28. chandre taaraa-vyuha-jnyaanam चन्िे तारा-व्यूह-ज्ञानम ॥् ३-२८॥ 3:29. dhruve tad-gati-jnyaanam ीुवे तद्-गित-ज्ञानम ॥् ३-२९॥ In friendliness, etc.48, is strength. [Sanyama on friendliness begets strength.] In strength, is elephant strength, etc. (such other animal or being strengths). [Sanyama on

strength begets elephant strength, etc.]

47 This line is not present in book of Nanaji Sadanandji Rele in the section that provides Vyaasa’s commentary. 48 According to Vyaasa it refers to Sanyama on Maitri, Karunaa and Muditaa in 1:33. In fact, this entire section should be understood in terms on Sanyama on a attributes or objects.


By the awareness of the source light, comes the knowledge of the subtle, hidden and remote. [Source light can be thought of as the source of creation.]

By Sanyama on the Sun, knowledge of the universe/cosmos. Through Moon, is knowledge of the array of stars. By the pole star, is knowledge of their (stars’) movements. 3:30. naabi-chakre kaaya-vyuha-jnyaanam नािभ-चबे काय-व्यहू-ज्ञानम ॥् ३-३०॥ 3:31. kanTha-koope kshut-pipaasaa-nivrittihi कण्ठ-कूपे क्षतु-्िपपासा-िनविृत्तः ॥३-३१॥ 3:32. koorma-naaDyaam sthairyam कूमर्-नाड्यां ःथैयर्म ॥् ३-३२॥ 3:33. moordha-jyothishi siddha-darshanam मधूर्-ज्योितिष िसद्ध-दशर्नम ॥् ३-३३॥ 3:34. pratibhaat-vaa sarvam ूितभात-्वा सवर्म ॥् ३-३४॥ 3:35. hridaye chitta-samvit हृदये िचत्त-सिम्वत ॥् ३-३५॥ Through the Navel chakra, knowledge of the body system is known. In the well (pit) of the throat is relief from hunger and thirst. In the Koorma Naadi49, is absolute stillness (balance). By the light in the Moordhana50, Siddha (perfected being or state) may be viewed. Or by enlightenment (Pratibhaa51), everything (may be viewed or known). In the Aatma Chakra, is full knowledge base of the Chitta. [Vyaasa describes the Hridaya as follows: Brahma-pure Daharam Pundareekam] 3:36. sattva-purushayoh-atyanta-asankeernayoho pratyaya-avishesho bhogaha paraarthatvaat

(paraarthaat52) svaartha-sanyamaat purusha-jnyaanam सत्त्व-पुरुषयोः-अत्यन्त-असकंीणर्योः ूत्यय-अिवशेषो भोगः पर-अथार्त ्(अथर्त्वात)् ःवाथर्-सयंमात पुरुष् -ज्ञानम ॥् ३-३६॥

3:37. tatah praatibha-shraavaNa-vedana-darshaa-svaad-vaartaa53 jaayente ततः ूाितभ-ौावण-वेदना-दशार्-ःवाद-वातार् जायन्ते ॥३-३७॥ 3:38. Te samaadhi-upasargaa vyutthaane siddayaha

49 The Koorma Naadi arises from the lower abdominal area behind the Sushumna Naadi (Central channel) and ends at the throat. 50 Moordhana is described as the top of the forehead where it meets the hairline right above the nose. Additional meanings are the topmost part of the head, the crown of the head and the head in general. 51 Vyaasa states: Pratibhaa = Viveka or discriminative understanding. However a point to note is that Pratibhaa is intuitive and spontaneous, and viveka may not always be like that. 52 This is a second version in parenthesis that Swami Satchidananda uses in his book rather than the more frequently used version that precedes that without the parenthesis. There is no effective change in meaning. 53 Most translations interpret Vaartaa as smell; Nanabhai Sadaanandji Rele interprets it as feeling of happiness; Dictionary meaning varies from health, intelligence, conversation, etc.


ते समािध-उपसगार् व्युत्थाने िसद्धयः ॥३-३८॥ The belief that Sattva of the Purusha and lack of narrow-mindedness are not distinct give rise to

pleasure experience (Bhoga) – by Sanyama on the truth of the self relative to the truth of others, comes the knowledge of the Purusha.

From this arises enlightened hearing, sensation (feeling), seeing, tasting, and smell or health or feeling of happiness34.

These Siddhis (achievements) are the natural phenomenon (that forbode trouble), that arise from Samaadhi.

[Vyaasa says that this is a reaction of the Chitta.] 3:39. bandha-kaaraNa-shaithilyaat prachaara-samvedanaat-cha chittasya para-sharira-aaveshaha बन्ध-कारण-शैिथल्यात ूचार् -सवेंदनात-्च िचत्तःय पर-शरीर-आवेशः ॥३-३९॥ 3:40. udaana-jayaat-jala-panka-kaNTaka-aadishu asanga utkraantih cha उदान-जयात-्जल-पङ्क-कण्टक-आिदषु+असङ्ग उत्बािन्तः+च ॥३-४०॥ 3:41. samaana-jayaat (praj)valanam54 समान-जयात+्(ू)ज्वलनम ॥् ३-४१॥ Because of the cause of being locked in the body becoming weak and by (ability for) transfering

sensations of the Chitta, another’s body is entered. And because of conquering (or controlling) the Udaana energy, in places of water, swamp, thorns,

etc., one can move above (them) without contact. Conquering Samaana energy, one shines (has radiance or can illuminate or can start a flame). [Udaana energy lifts the shoulders and upper chest.] [See Vyaasa’s explanation of the 5 Praanas:

Praana stimulates heart; Samaana is the energy coming out of the eyes; Apaana stimulates flow of fluids from top of the head to the bottom of the feet; Udaana is the direction of the energy above the head; Vyaana spreads likewise.]

3:42. shrotra-aakaashayoho sambandha-sanyamaat + divyam shrotram ौोऽ-आकाशयोः सम्बन्ध-्सयंमात+्िदव्यम ौोऽम ॥् ् ३-४२॥ 3:43. kaaya-aakaashayoho sambandha-sanyamaat + laghu-toola-samaapatteh-cha + aakaasha-

gamanam काय-आकाशयोः सम्बन्ध-्सयंमात+्लघु-तूल-समापते्तः+च+आकाश-गमनम ॥् ३-४३॥ By Sanyama on the relationship between hearing and spaces, spiritual/divine hearing is obtained. By Sanyama on the relationship between body and spaces, one attains lightness of cotton, and the

ability to travel through space. 3:44. bahih-akalpitaa vrittihi mahaa-videhaa tataha prakaasha-aavaraNa-kshayaha बिहः-अकिल्पता विृत्तः-महा-िवदेहा ततः ूकाश-आवरण-क्षयः ॥३-४४॥ (Visualization of) Unimaginable expansion outside (the body) into a great disembodied being, the

veil or covering of (our internal) light wears away. 3:45. sthoola-svaroopa-sookshma-anvaya-arthavatva-sanyamaat bhoota-jayaha 54 Variations in different versions denoted in parenthesis has no impact on the meaning.


(anvaya = association) ःथूल-ःवरूप-सआूम-अन्वय-अथर्वत्त्व-सयंमात भतू् -जयः ॥३-४५॥ 3:46. tatah aNimaa-aadi55-praadurbhaavaha kaaya-sampat-tat-dharmaan-abhighaatah56-cha (abhighaata = destroy or kill) ततः अिणमा-आिद ूादभार्वः कायु -सपंत तत् -्धमार्न-्अिभघातः च ॥३-४६॥ 3:47. roopa-laavaNya-bala-vajra-sahananatvaani kaaya sampat रूप-लावण्य-बल-वळ-सहननत्वािन काय-सम्पत ॥् ३-४७॥ By Sanyama on the meaning of the association between the subtle and physical form, one

conquers all the elements of nature. [Alternate suggested by Iyengar: sthoola = mass; svaroopa = form; sookshma = subtlety. In this meaning: By Sanyama on the meaning of the association between mass, form and subtlety, one conquers all the elements of nature.]

From that arise the abililty to become minutely small and such other abilities, and great abilities of the physical body that violate (destroys) Dharma.

Bodily perfections (bodily wealth) include graceful form and strength to withstand a thunderbolt. 3:48. grahaNa-svaroopa-asmitaa-anvaya-arthavatva-sanyamaat indriya-jayaha महण-ःवरूप-अिःमता-अन्वय-अथर्वत्त्व-सयंमात ्+ इिन्िय-जयः ॥३-४८॥ 3:49. tatho mano-javitvam vikaraNa-bhaavah pradhaana-jayah-cha ततो मनो-जिवत्वम िवकरण् -भावः ूधान-जयः + च ॥३-४९॥ 3:50. sattva-purusha-anyataa-khyaati-maatrasya sarva-bhaava-adhishThaatritvam

sarvajnyaatritvam-cha सत्त्व-पुरुष-अन्यता-ख्याित-माऽःय सवर्-भाव-अिधष्ठाततृ्वं सवर्-ज्ञाततृ्वं च ॥३-५०॥ 3:51. tat-vairaagyaat-api dosha-beeja-kshaye kaivalyam तत-्वैराग्यात-्अिप दोष-बीज-क्षये कैवल्यम ॥् ३-५१॥ By Sanyama on the meaning of the association between the understanding of ones true self and

self-sense as an observer, one conquers (enables control of) all sense faculties. Thus the perception (of the faculties) beyond the instrument (organ) allows one to move at the

speed of the mind, and also to conquer (and control) the chief57 as well. By knowing particularly that Sattva Purusha is another entity (different), one gets control over

every orientation and knows everything.

55 aNimaa-aadi = aNimaa (small as an atom), etc. The etcetra stands for seven other qualities: laghimaa (being very light), mahima (bigness), praapti (ability to reach anywhere), praakaamya (achieve all desires), ishatva (ability to create anything), and vashitva (ability to control everything) are six of them that match with Vyaasa and Swami Satchidaananda. Swami Satchidaananda includes garimaa (very heavy) as one of the eight. Vyaasa notes the eighth as ability to walk anywhere. 56 Given the concatenated writing of Sanskrit coming from the origins of a spoken language and memorization by chanting, it is a challenge to split the long string of alphabets in the right place, ensuring that the resultant translation makes sense. While almost all authors have split this segment as dharma-anabhighaatah, we choose to split it as dharmaan-abhighaatah as it makes more sense. The difference in opinion probably comes from our very specific understanding of the meaning of dharma, where most other authors don’t seem to reflect that precise understanding in their writings. Dharmaan is the accusative case form (object) for the word dharma. 57 According to Vyaasa, this Pradhaana Jaya refers to Prakriti-Vikaara-Vashitvam or control of the different aspects of Prakriti.


Because of detachment towards that (the ability to control everything) also, having worn off the sources of impurities (Dosha-beeja) is Kaivalyam (freedom in isolation).

3:52. sthaani-upanimantraNe sanga-smayaakaraNam punar-nishTa-prasangaat ःथािन-उपिनमन्ऽणे सङ्गःमयाकरणम पुनः् -अिनष्ट-ूसङ्गात ॥् ३-५२॥ 3:53. kshana-tat-kramayoho sanyamaat + viveka-jam jnyaanam क्षण-तत-्बमयोः सयंमात ्+ िववेक-जम ज्ञानम ॥् ् ३-५३॥ 3:54. jaati-lakshana-deshaihi + anyataa-anavachchedaat tulyayoh + tataha pratipattihi जाित-लक्षण-देशैः + अन्यता-अनवच्छेदात तुल्ययोः् + ततः ूितपित्तः ॥३-५४॥ 3:55. taarakam sarva-vishayam sarvathaa-vishayam-akramam cha + iti vivekajam jnyaanam तारकम सवर्् -िवषयम सवर्था् -िवषयम-्अबम ंच + इित िववेकजम ज्ञानम ॥् ् ३-५५॥ In association with (a) special invitation from an entity in high position OR (b) the place in the

upper zone of vibrations (where one can get anything one wants having learned about everything), the instrument of pride can raise the possibility of establishing another unwanted association (by losing the freedom in isolation).58

By Sanyama on single moments and their sequence (over time), comes discriminative knowledge. That by which one is able to distinguish (compare) when otherwise there is no distinction in birth

characteristics (Jaati), observed indicators (LakshaNa) and location (Desha) is Pratipatti (right and complete knowledge).

This discriminative knowledge which is a Great Deliverer (Taarakam) includes all subject matter, all the time, irrespective of sequence of matter or time.

3:56. sattva-purushayoho shuddhi-saamye kaivalyam + iti सत्त्व-पुरुषयोः शिुद्ध-साम्ये कैवल्यम ्+ इित ॥३-५६॥ The purity equal (or similar) to Sattva Purusha is freedom in isolation (Kaivalyam). [Vyaasa discusses in detail the meaning of equality to the Sattva Purusha versus becoming the Sattva Purusha, and treats this line in a separate standing from the sequence of logic of the previous sentences, where burning of the source of all Kleshas (Daghdha-Klesha-Beejam) is the only common factor. The approach of the previous flow through Jnyaana is not important to him.]

KAIVALYA PAADA – Chapter 4 of the Yoga Sutras 4:1. janma-aushadi-mantra-tapah-samaadhi-jaha siddhayaha जन्म-औषिध-मन्ऽ-तपः-समािध-जाः िसद्धयः ॥४-१॥ Siddhis come by birth59, medication (herbal drugs), mantra, Tapas (burning of karma patterns) and

Samaadhi.

58 Vyaasa suggests this place is that of a pleasurable world where the Devas inhabit and is beyond old age and death that everything pleasurable that one wants is available. He specifically states this is beyond the boundaries of the first seven of the eight parts of yoga. He notes that this is in the fourth stage of high achievement: first to be in a state when one can stay in Dhyaana without interrupting thoughts; second when one develops Prajnya; third when one understands sense of duty in Dharma; fourth when one understands everything. The movement here can cause opposing reaction in the Chitta as noted here. 59 Exalted souls like Sai Baba are extreme examples of people who from birth have Siddhis.


4:2. jaati-antara-pariNaamaha prakriti-aapooraat जाित-अन्तर-पिरणामः ूकृित-आपूरात ॥् ४-२॥ 4:3. nimittam-aprayojakam prakritinaam varaNa-bhedastu tataha kshetrikavat िनिमत्तम-्अूयोजकम ूकृितनाम वरण् ् -भेदःतु ततः के्षिऽकवत ॥् ४-३॥ The differences in birth (race, species, etc.) are the result of the flow (or filling in) of Prakriti (or

program of nature). Only an incidental facilitator60 is Prakriti, just like a farmer who opens the flow barrier (of the

irrigation channel that conveys waters to the right fields). 4:4. nirmaaNa-chittaani-asmitaa-maatraat िनमार्ण-िचत्तािन-अिःमता-माऽात ॥् ४-४॥ 4:5. pravritti-bhede prayojakam chittam-ekam-anekeshaam ूविृत्त-भेदे ूयोजकम िचत्तम् -्एकम-्अनेकेषाम ॥् ४-५॥ 4:6. tatra dhyaanajam-anaashayam तऽ ध्यानजम-्अनाशयम ॥् ४-६॥ The creation of the Chitta is only by the self-sense (Asmitaa). For (accommodating) different (distinguishing) expressions, the one Chitta is purposefully

directed as many. There Dhyaana gives birth to a state that cannot hold (expressions of the Chitta). 4:7. karma-ashukla-akrishnam yoginah + tri-vidham + itereshaam कमर्-अशुक्ल-अकृंणम योिगनः् + िऽिवधम ्+ इतरेषाम ॥् ४-७॥ 4:8. tataha tat-vipaaka-anuguNaanaam eva abhivyaktih vaasanaanaam ततः+तत-्िवपाक-अनुगणुानाम-्एव-अिभव्यिक्तः+वासनानाम ॥् ४-८॥ 4:9. jaati-desha-kaala-vyavahitaanaam + api + anantaryam smriti-sanskaarayoh + eka-rupatvaat

(vyavahita = separated or placed apart or interrupted) जाित-देश-काल-व्यविहतानाम ्+ अिप + अनन्तयर्म ःमिृत् -सःंकारयोः + एक-रूपत्वात ॥् ४-९॥ 4:10. taasaam + anaaditvam cha + aashisho nityatvaat तासाम+्अनािदत्वम च् +आिशषो िनत्यत्वात ॥् ४-१०॥ 4:11. hetu-phalaashraya-aalambanaih sangraheetatvaat + esham-abhaave tad-abhaavaha (sangraheetru – holding together, accumulation) हेतु-फलाौय-आलम्बनैः सगंहृीतत्वात ्+ एषाम-्अभावे तत-्अभावः ॥४-११॥ Karmas are neither white (positive) nor black (negative) for yogis – for others there are three

types. (full white, full black and mixed, according to Vyaasa) From that only those Vaasanas that are ready to fruition are expressed as Gunas. Although separated by birth (race, species), place and time, eternally there is identity with the

memory of sanskaaras. They (the Sanskaaras) are without known beginning and are permanently with expectations.

60 Facilitator is the translation for Aprayojakam. The implication is that the facilitator is not the rule maker, but simply a person who applies it.


Because they (Vaasana) are held together by the support of result motivated causes, and when those are lacking, that is absent.

4:12. atita-anaagatam svaroopatah-asti-adhvabhedaat-dharmaaNaam (adhvabhedaat – conditionally separated) अतीत-अनागतम ःवरूपतः् -अिःत-अध्वभेदात-्धमार्णाम ॥् ४-१२॥ 4:13. te vyakta-sookshmaa guNa-aatmaanah ते व्यक्त-सआूमा गणु-आत्मनः ॥४-१३॥ 4:14. pariNaama-ekatvaat-vastu-tatvam पिरणाम-एकत्वात-्वःतु-तत्वम ॥् ४-१४॥ The past and future exist in their own form (in present reality) conditionally separated by Dharma. They are in the core of Gunas subtly present. [Comment: Software is never visible, but has a

subtle internal presence.] The result appears the same in the material principle [Comment: Software functionality does not

change irrespective of computer on which it is loaded]. 4:15. vastu-saamye chitta-bhedaat tayoh-vibhaktaha panthaaha वःतु-साम्ये िचत्तभेदात तयोः् -िवभक्तः पन्थाः ॥४-१५॥ 4:16. na cha eka chitta tantram vastu tat-apramaaNakam tadaa kim syaat (syaat = perhaps, perchance, possibility) न च-एक-िचत्त-तन्ऽम वःतु ् तत-्अूमाणकम ्तदा िकम ःयात ॥् ् ४-१६॥ 4:17. tat-uparaaga-apekshitvaat+chittasya vastu jnyaata-ajnyaatam तत-्उपराग-अपेिक्षत्वात+्िचत्तःय वःतु ज्ञात-अज्ञातम ॥् ४-१७॥ Because material is the same, but the Chitta differs, their paths (perceptions) are different (for the

same matter/object). [Comment: Same computer with different software functioning behaves differently.]

And the energy flow (tantram) of each Chitta not being the same (therefore matter is perceived differently), what is the possibility of proving that (oneness) of matter or object? [Comment: In the case of human beings, software and hardware are integrated, since everything is organic. The effect of the software makes everybody look different and the realization of the same underlying matter is less obvious.]

Matter is known or unknown by the expected coloring (view) of the Chitta. 4:18. sadaa jnyaataah + chitta-vritayah + tat-prabhoho purushasya-apariNaamitvaat सदा ज्ञाताः + िचत्त-वतृयः + तत-्ूभोः पुरुषःय-अपिरणािमत्वात ॥् ४-१८॥ 4:19. na tat sva-aabhaasam drishyatvaat न तत ःव् -आभासम दृँयत्वात ॥् ् ४-१९॥ 4:20. eka-samaye cha + ubhaya + anavadhaaraNam (avadhaaraNam = ascertainment, affirmation, limitation, restriction) एक-समये च + उभय + अनवधारणम ॥् ४-२०॥ Because the Purusha is unaffected the Chitta’s expressions are always known by the Lord

(Prabhu). Being caused to see, that (Chitta) has no self luminescence.


Also, at one time both cannot be determined. (i.e. the Chitta and the Purusha) 4:21. chitta-antara-drishye buddhi-buddheh + atiprasangaha smriti sankarah + cha िचत्त-अन्तर-दृँये बिुद्ध-बुदे्धः+अितूसङ्गः ःमिृत-सकंरः+च ॥४-२१॥ 4:22. chiteh-apratisankramaayaaha + tat-aakaaraapattau sva-buddhi-samvedanam िचतेः-अूितसबंमायाः+तत-्आकारापत्तौ ःव-बेिद्ध-सवेंदनम ॥् ४-२२॥ 4:23. drashtri-drishya-uparaktam chittam sarvaartham िषृ्ट-दृँय-उपरक्तम िचत्तम सवार्थर्म ॥् ् ् ४-२३॥ 4:24. tat-asankhyeya-vaasanaabhih-chitram-api parartham sanhatya-kaaritvaat तत-्असंख्येय-वासनािभः-िचऽम-्अिप पराथर्म सहंत्य् -कािरत्वात ॥् ४-२४॥ Seeing inside the Chitta, the intelligence within the intelligence is recursive and memory is

confused.61 The receded (motionless) by getting an idea of its shape (or form) feels its own intellect. [The

self-intellect (Sva-buddhi) is felt when the Chitta in a motionless state gets an idea of its shape (form).]

The Chitta understands everything (make full sense) when the seer and the sight color it (or superimpose on it). [This is the process of Sanyama]

Even though it has a picture of innumerable impressions, it is made to act in conjuction (with and) for a higher purpose.

4:25. vishesha-darshina aatma-bhaava-bhaavanaa-nivrittihi िवशेष-दिशर्न आत्म-भाव-भावना-िनविृत्तः ॥४-२५॥ 4:26. tadaa-viveka-nimnam kaivalya-praagbhaaram chittam तदा िववेक-िनम्नं कैवल्य-ूाग्भारम िचत्तम ॥् ् ४-२६॥ 4:27. tat-chchidreshu pratyaya-antaraaNi sanskaarebhyaha तत-्िच्छिेषु ूत्यय-अन्तरािण सःंकारेभ्यः ॥४-२७॥ 4:28. haanam-eshaam kleshavat-uktam (uktam = spoken) हानम-्एषाम क्लेशवत् -्उक्तम ॥् ४-२८॥ 4:29. prasankhyaane-api-akuseedasya sarvathaa viveka-khyaateh + dharma-megha-samaadhihi

(kuseeda=usurer; akuseedasya = having no interest accumulating) ूसखं्याने-अिप-अकुसीदःय सवर्था िववेक-ख्यातेः + धमर्-मेघ समािधः ॥४-२९॥ 4:30. tataha klesha karma-nivrittihi ततः क्लेश-कमर्-िनविृत्तः ॥३०॥ From the special sight, one is free of the idea of the self (as the doer, controller, etc.). From that low level discernment, the Chittam gravitates towards Kaivalyam (freedom in

isolation).

61 ‘atiprasanga’ has been interpreted as highly associated internally or recursive in this translation. In popular translations ‘atiprasanga’ is interpreted as endless or infinite, and therefore such translations read as: “If the perception of a mind within a mind is postulated, such infinite numbers of mind within a mind would confuse the memory”. In our opinion while this may convey the intended meaning, it is not the correct translation. There is no word in the text that suggests the word “if” or “postulate” and such a translation is not correct, but the intent may be correct, since the idea of “mind within a mind” leading to confusion is there in the real translation.


. That (Samaadhi type experience) pierced or broken, the inner convictions are from the Sanskaaras These are opposed as said (before) for the Kleshas (impurities). Even though (impurities) being innumerable with no new ones forming, due to the discriminative

understanding all the time, is Dharma-Megha-Samaadhi. From that is release from the Karma impurities. 4:31. tadaa sarva-aavaraNa-mala-aapetasya jnyaanasyaa-anantyaat-jnyeyam-alpam तदा सवर्-आवरण-मल-अपेतःय ज्ञानःय-अनन्त्यात-्जे्ञयम-्अल्पम ॥् ४-३१॥ 4:32. tataha kritaarthaanaam pariNaama-krama-samaaptih-guNaanaam ततः कृताथार्नाम पिरणाम् -बम-समािप्तः-गणुानाम ॥् ४-३२॥ Thereafter, free from all the covering impurities, through infinite knowledge that which is to be

known is little. There having fulfilled the purpose of actions, the results of actions and their sequence of Gunas

end. 4:33. kshana-prati-yogi pariNaama-aparaanta-nirgraahyaha kramaha क्षण-ूित-योगी पिरणाम-अपरान्त-िनमार्ह्यः बमः ॥४-३३॥ 4:34. purushaartha shoonyaanam gunaanaam pratiprasavaha kaivalyam svaroopa-pratishTha vaa

chitishakteh-iti पुरुषाथर्-शून्यानाम गणुानाम ूितूसवः कैवल्यम ःवरूप् ् ् -ूितष्ठा वा िचितशके्तः-इित ॥४-३४॥ Being a yogi in every moment, results in a non-gathering sequence, that ends (in the physical

world). Having no more meaningful purpose (for the Purusha), the reabsorption of the gunas gives

Kaivalyam, being established in ones true self, or the energy of the Chitta, thus. [Energy of the Chitta is Prakriti.]


Summary of Patanjali’s View of the Spiritual Journey

Samaapatti- Sabeeja- Nirbeeja

Object

Samaadhi- Sabeeja- Prajnyaa- Nirbeeja

Subtlematter

Pratipatti- Knowing

allKaivalyam Kaivalyam Kaivalyam

Dharma-meghaSamaadhi

Ultimate

Chapter 1 Chapters 2-3 Chapter 4Focus Area

SanyamaPrajnyaDharma

DhaaranaaDhyaana

Yama, NiyamaAasana

PraanaayaamaPratyaahaara

ProblemPerspective& EarlySteps

Chitta beingmotionless

Expressionof the Chitta

&Factors

Nature ofImpurities

Nature ofCreation

No new karmas

Yoga - LIY Approach and Patanjali Jun 2 2009

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Transcript of Yoga - LIY Approach and Patanjali Jun 2 2009