Patanjali S Yoga Sutras - Commentary And Translation (One .
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Patanjali’s Yoga Sutras - One of the many interpretations.The Yoga Sutras covers the whole range of meditation practices, including those for thebeginner as well as the highly advanced meditator. However, when you look at the scope of theYoga Sutras, it can appear that it is only for the advanced practitioner. It is important to read theYoga Sutras with an eye towards seeing what applies to you now, at this current stage of yourpractices. With that perspective, you can learn what is presently useful, and also see where youare going.PatanjaliCodifier of the Yoga SutrasCodifying the Yoga Sutra: Patanjali codified, or compiled in a systematic way, the art andscience of Yoga in the Yoga Sutras. The Yoga Sutras succinctly outlines the art and science ofYoga for Self-Realization. Nothing new was created with the Yoga Sutras, but rather the ancientpractices were summarized in an extremely organized and terse way. While the Yoga Sutraitself is ancient, archaeological evidence and other texts suggest that the methods described inthe Yoga Sutras were being practiced as early as 3000 BCE. Oral tradition states that the datemay be even earlier.Dates: Scholars estimate that Patanjali lived some time between 400 BCE and 200 AD, thoughthey are in disagreement about these dates. While the scholars debate the actual dates ofPatanjali, oral tradition accounts for the apparent time differences by explaining that the namePatanjali is a surname, and is the name of a lineage and school of teachers, students, andsages, rather than being only one person. However, for convenience sake, Patanjali is spokenof as a single person, who might have been founder of the lineage. Although Patanjali is asurname of the lineage, there have also been several individuals with the name Patanjali, whichmay or may not have been related with the lineage relating to the Yoga Sutras of Patanjali.Oral tradition: In addition, the Yoga traditions are historically oral traditions, and some say theYoga Sutras were not written down for at least a couple hundred years after they weresystematized by Patanjali. During that period it was the custom for the entirety of the YogaSutras to be memorized as a part of the practice. This type of learning is still done today by afew teachers and students, though many of them now do this as an intellectual study ofSanskrit, rather than as an aid to practice and direct experience.Unbroken teaching: While the lineage of Patanjali may or may not have continued in unbrokensequence in the visible or recorded traditions in the plains of India, the practices of the YogaSutras have continuously been practiced by the sages of the Himalayas.The longer history: "The tradition of India's philosophical lineages is lost in antiquity. Accordingto one Tantric text (Shri-vidyarnava) there were seventy-one teachers from Kapila, the founderof Sankhya [considered to be the philosophical basis of Yoga], to the greatest proponent of
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Vedanta, Shankaracharya who taught at the end of the seventh and beginning of the eighthcentury A.D.; and from Shankara to the present day a lineage of up to seventy-six teachers hasbeen enumerated. If this appears to be a long time, the reader might find interesting the fact thatin approximately 1400 B.C. the Brhadaranyaka Upanishad (VI.5.1-4) enumerated sixty-sixteachers up to that time. Patanjali in his work on grammar speaks of eighty-four thousand rshis[enlightened sages who teach from their experience]. Within the Indian tradition it is almostimpossible to assign a date to the rshis." (Pandit Usharbudh Arya, Yoga Sutras of Patanjali,Volume 1, 1986)VyasaThe ancient sage Vyasa has written a commentary on the Yoga Sutras, which is widelyrecognized as the leading expansion on the very brief sutras developed by Patanjali. Vyasa isconsidered to be an enlightened sage in his own right, with his comments or explanationsconsidered as authentic as those of Patanjali. It is common for Yoga Sutras translations andcommentaries by other people to also contain the descriptions by Vyasa.Yoga Sutras - IntroductionSwami Jnaneshvara BharatiWhat are the Yoga Sutras?: The Yoga Sutras of Patanjali succinctly outlines the art andscience of traditional Yoga meditation for Self-Realization. It is a process of systematicallyencountering, examining, and transcending each of the various gross and subtle levels of falseidentity in the mind field, until the jewel of the true Self comes shining through.Yoga means union & sutra means thread: Yoga means union of the parts of ourselves, whichwere never divided in the first place. Yoga literally means to yoke, from the root yuj, whichmeans to join; it is the same as the absorption in the state of samadhi. Sutra means thread, andthis thread, or multiple threads, weave a tapestry of insight and direct experience. Some saythat the name of the text uses the word sutra in its plural form, as Yoga Sutras, in that each ofthe sutras, or threads, comes together to form a complete tapestry. Others say that it is used inits singular form, as Yoga Sutra, in that there is one, consistent thread that flows through theentire text. Both views add a useful perspective to the process being described. In the writingson this website, both terms are intentionally used.Codifying the pre-existing Yoga: When Patanjali codified, or compiled the Yoga Sutras, nonew system was created, but rather, the ancient practices were summarized in an extremelyorganized and terse way. While the Yoga Sutras are thought to be as old as 400 BCE,archaeological evidence and other texts suggest that the methods described in the Yoga Sutraswere being practiced as early as 3000 BCE. Oral tradition states that the period may be evenlonger.Other names: The Yoga Sutras is also referred to as Raja Yoga, the Royal Yoga. Some call itKriya Yoga, drawing on the use of the word from Chapter 2 (2.1). Others refer to it as AshtangaYoga (Ashta eight; anga rungs), which is the eight-fold path of Yoga, including yamas,niyamas, asana, pranayama, pratyahara, dharana, dhyana, and samadhi, which begin with
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Sutra 28 of Chapter 2 (2.28) (Note that this does not refer to the popularized physical yoga thathas chosen to use the same name, Ashtanga Yoga, for their practices).Diversity of opinions: If an art teacher asked a class of ten students to each paint a picture ofa vase of flowers, the result would be ten different paintings, which might bear someresemblance to one another, yet would each be unique. The same thing happens whendescriptions are written about the practices of the Yoga Sutras, or other such writings. It isimportant to remember this when reading commentaries, so as to experience them ascomplementary rather than as contradictory.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Yoga Sutras 1.1-1.4:What is Yoga?1.1 Now, after having done prior preparation through life and otherpractices, the study and practice of Yoga begins.(atha yoga anushasanam) atha now, at this auspicious moment; implying the transition to this practice andpursuit, after prior preparation; implying a blessing at this moment of transitionyoga of yoga, union; literally, to yoke, from the root yuj, which means to join or tointegrate; same as the absorption in samadhianu within, or following tradition; implies being subsequent to something else, in thiscase, the prior preparationshasanam instruction, discipline, training, teaching, exposition, explanation; Shasimplies the imparting of teaching that happens along with disciplineYoga comes after preparation: This introductory sutra suggests that after our many actions inlife, and whatever preparatory practices we might have performed, now, we are finally ready topursue the depths of self-exploration, the journey directly to the center of consciousness,Atman, or Self, our eternal and True identity.Being prepared to start: To sincerely begin the pursuit of Self-realization is a most significantstep in life, when the highest goal of life is taken on as number one on your list of things to do.The first word of the Yoga Sutras is atha, which means now (1.1). This particular word for nowimplies a preparedness in arriving at this auspicious stage of desire and commitment towardsSelf-realization, the highest goal of Yoga.1.2 Yoga is the control (nirodhah, regulation, channeling, mastery,integration, coordination, stilling, quieting, setting aside) of themodifications (gross and subtle thought patterns) of the mind field.(yogash chitta vritti nirodhah) yoga of yoga, union; literally, to yoke, from the root yuj, which means to join; same asthe absorption in samadhichitta of the consciousness of the mind-fieldvritti operations, activities, fluctuations, modifications, changes, or various forms of themind-fieldnirodhah control, regulation, channeling, mastery, integration, coordination,understanding, stilling, quieting, setting aside ofNirodhah suggests self-training: This single sentence is a most succinct definition of thescience of Self-realization, or Yoga. The key to understanding is the word nirodhah, which defiestranslation or description. When translated poorly or misunderstood, it can sound like thesuppression or repression of thoughts and emotions, which is definitely not what Yoga is about.Rather, it has to do with a process more like coordinating and setting aside what is not
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)significant or not-self (2.5). It means finding the jewel of Truth that is underneath or behind all ofthe other activities in the mind-field. This comes through a self-training program dealing with therelationships, senses, body, breath, and mind. Ultimately, the meaning of nirodhah, and thus, ofYoga itself begins to emerge experientially through doing the practices.1.3 Then the Seer abides in Itself, resting in its own True Nature, which iscalled Self-realization.(tada drashtuh svarupe avasthanam) tada then, at that time; at the time of concentration and meditationdrashtuh the seer's, of the soul, witness, Atman, Self; from the root drsh, which meansto see (It is significant to note that Patanjali is not trying to define who is the seer, or thenature of that seer. This is left to be answered or resolved in direct experience.)svarupe in its own nature, own form or essence; (sva own; rupa form)avasthanam stability, settling, remaining, being in a state, resting, standing, lying,abiding; the root stha means to standThe true Self shines through: Once the obstacles and false identities have been temporarilyset aside, the true Self, which has been there all along, naturally comes shining through (1.3).The rest of the time, we are so entangled with our false identities that we literally do not see thatthis misidentification has happened (1.4). It is the reason that sometimes it is said that we areasleep, and that we need to awaken. That awakening to the Self is the meaning of Yoga.Then the Self stands alone: As a result of having done the process of nirodhah, described inthe last sutra, the true Self stands alone, unencumbered by our many false identities (describedin the next sutra). This standing alone process is why the phrase Self-realization uses the wordrealization, rather than a word like attainment. The process is not one of attaining something wedo not have, but rather is one of removing the clouds, so as to see the light that is already there.The wave forgets the truth that it is ocean, thinking itselfto be the grand shape, which it has temporarily taken.For a while, it takes on the rupa (form) of wave.Finally, it remembers its true rupa (form) of ocean.The two coexist, though one is true, and theother, though beautiful, is only relatively true.So too, we humans forget our true nature,but, through yoga, can remember.Awareness remains unchanged: In deep meditation, you come to see that while the thoughtpatterns shift here and there, ever changing their shape, the way that the waves on the oceankeep shifting, the awareness itself never changes. There is a constant, ever flowing, ever beingawareness that simply is, that observes or witnesses. In meditation, this same truth is realizedover and over, as layer after layer, level after level of mental process is revealed and seen to belike the deeper shifting of the ocean waves. The awareness itself remains unchanged, and willbecome clearer and clearer as the center of consciousness that stands alone, though part of allthe levels it permeates.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)The seer: The word drastuh means seer or witness. The word seer does not give you atheological or metaphysical description or definition of who you are. This is one of the beautifulqualities of Yoga and the Yoga Sutras. There is nothing in the word seer to believe or notbelieve. By saying that the seer rests in its true nature after transcending the many forms ofthought patterns in the mind field (1.3), one can simply do the purifying practices and personallyexperience the results. In English translations, the word drashtuh is often given meanings suchas Self, Soul, or Atman (such as in the translations above). This provides some clarity orspeculation of the nature of this seer, but it is useful to remember that Patanjali is not actuallytelling you what is the nature of your true self, but that the seer will be experienced in itself, in itstrue nature, whatever or however that is ultimately experienced and described by each person.1.4 At other times, when one is not in Self-realization, the Seer appears totake on the form of the modifications of the mind field, taking on theidentity of those thought patterns. (vritti sarupyam itaratra) vritti of the operations, activities, fluctuations, modifications, changes, or various forms(of the mind-field)sarupyam similarity, assimilation, appearance of, identification of form or nature,conformity with the shape of; the root sa means with, and rupa means formitaratra elsewhere, at other times, when not in that state of realization aboveWhen we are not aware of our true nature: When activity of all levels of mind have beentranscended (1.2), we experience pure consciousness (1.3). However, the rest of the time, mindflows towards the many sensory experiences we have, as well as towards the streams ofmemories and fantasies. The existence of the external world and the memories is not theproblem. Rather, the pure consciousness mistakenly takes on the identity of those thoughtpatterns. In this way, we incorrectly come to think that who we are is one and the same withthese thoughts. The solution is to separate the seer and the seen (2.17), the experiencer andthe object experienced, and this is the theme and practice of Yoga.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Five forms of mental objects: The five types of thought patterns that result from this falseidentity (of the Seer taking on false identities) are described in sutras 1.5-1.11. How to releaseconsciousness from these few categories of mistaken identity is the process of enlightenment,and is the subject of the Yoga Sutras.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)Yoga Sutras 1.5-1.11:Un-Coloring Your Thoughts1.5 Those gross and subtle thought patterns (vrittis) fall into five varieties,of which some are colored (klishta) and others are uncolored (aklishta).(vrittayah pancatayah klishta aklishta) vrittayah the vrittis arepancatayah five fold (and of two kinds); panch means fiveklishta colored, painful, afflicted, impure; the root klish means to cause trouble; (kleshais the noun form of the adjective klishta)aklishta uncolored, not painful, not afflicted, pure; not imbued with kleshas; the root ameans without or in the absence of; hence, without the coloring called klishtaFive kinds of thoughts - colored or not colored: This sutra introduces the nature of the fivekinds of thoughts, and the fact that they are either colored (klishta) or not colored (aklishta)suggests the entire process of Yoga. In that process you gradually, systematically set aside allof the false identities that cloud over the true Self. This uncoloring process is an extremelyimportant concept, and is further dealt with in the later chapters (2.1-2.9, 2.10-2.11).Some thoughts are coloredwith attraction or aversion,while some other thoughtsare uncolored or neutral:Meanings of klishta and aklishta: The words klishta and aklishta are a pair of words that arein contrast with one another. With the "a-" in front of klishta, it becomes aklishta. Thus, colored(klishta) becomes uncolored (aklishta). Translating these as colored and not colored gives acertain meaning, or feel to the words. The reason for emphasizing the translation of colored anduncolored is that it can more directly be perceived as related to the thought patterns (vrittis) thatare the stuff of which the clouds over the Self are made. In other words, the vritti is colored bythe klishta process, so to speak. It is like the way a black-and-white child's coloring book picturemight be colored by a particular water color (klishta). Framing the problem this way alsosuggests the solution, which is to remove the coloring (aklishta).Choice of word pairs: Several other word pairs have been used to describe klishta andaklishta, and each adds a certain flavor to the meaning. When holding the notion of colored anduncolored for klishta and aklishta, it might be useful to remember these other word pairs as well: klishta -- aklishtapainful -- not painfulnot useful -- usefulafflicted -- not afflictedimpure -- puretroubled -- not troubled
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!) negative -- positivevice -- virtueaway from enlightenment -- towards enlightenmentresulting in bondage -- resulting in freedomGetting entangled with those thoughts: The first four sutras described how we come toknow our true Self, and explained that when we are not experiencing that Reality, we areidentified with, or entangled with the many levels and layers of our mental content. Theseentanglements are all part of these five thought patterns, whether being one, or somecombination of the five. They are either colored or uncolored.Thoughts are gross or subtle: These thought patterns are not just the day to day thoughts weexperience; this notion of thought patterns (vrittis) is both gross and also extremely subtle. Themeaning becomes gradually clearer with practice of the methods.Witnessing the coloring: To observe the coloring of our thought patterns is one of the mostuseful practices of Yoga, and can be done throughout the day. This meditation in action, ormindfulness, can be of tremendous value in clearing the clouded mind, so that during yourseated meditation time, that practice can go much deeper.How to witness coloring: To observe the coloring of thoughts simply means that when athought and its emotion arises, you simply say that, "This is colored," or "This is not colored."Similarly, to notice whether some decision or action is useful or not useful brings great controlover your habits of mind. It is simply observing, and saying to yourself, "This is useful," or "Thisis not useful."1.6 The five varieties of thought patterns to witness are: 1) knowingcorrectly (pramana), 2) incorrect knowing (viparyaya), 3) fantasy orimagination (vikalpa), 4) the object of void-ness that is deep sleep (nidra),and 5) recollection or memory (smriti).(pramana viparyaya vikalpa nidra smritayah) pramana real or valid cognition, right knowledge, valid proof, seeing clearlyviparyayah unreal cognition, indiscrimination, perverse cognition, wrong knowledge,misconception, incorrect knowing, not seeing clearlyvikalpah imagination, verbal misconception or delusion, fantasy, hallucinationnidra deep sleepsmritayah memory, rememberingThere are only five kinds of thoughts: Of all the countless thought impressions that come intothe mind field, which form the matrix of the barrier or veil covering the true Self or center ofconsciousness, they all fall into one or more of these five categories. In other words, while thereare many individual thought impressions, there are not countless types of thoughts to deal with,but only five. This can help greatly in seeing the underlying simplicity of the process of Yoga, notgetting lost in the apparent multiplicity in the gross and subtle realms.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!) deep sleepSmriti/memoryTo position the five kinds of thoughts on the fingersis a good way of learning to remember them.Witnessing the five kinds of thoughts: By learning to observe the thinking process, and thento discriminate between these five types of mental objects, we start to gain a mastery overthem, and their ability to control our actions, speech, and thoughts.With mastery of witnessing: As that mastery comes within reach, we gradually find a neutral,non-attached (1.15, 3.38) stance of witnessing, where we can observe the entire flow of mind,while remaining peacefully undisturbed, unaffected, and uninvolved. Meditation cansystematically deepen.Without mastery of witnessing: Without that mastery, we become victims to our ownunconscious mental process, losing free choice in external life as well as the ability toexperience deep meditation.Pramana is the one to cultivate: Of the five kinds of thought patterns, pramana, or correctknowledge is the one to cultivate. The process of continually seeing ever more clearly bringsprogress on the path of meditation. This process of seeing clearly, of seeing things as they are,is one of the ways of describing the inner journey, eventually revealing that absolute,unchanging True Self.1.7 Of these five, there are three ways of gaining correct knowledge(pramana): 1) perception, 2) inference, and 3) testimony or verbalcommunication from others who have knowledge.(pratyaksha anumana agamah pramanani) pratyaksha direct perception or cognitionanumana inference, reasoning, deductionagamah authority, testimony, validation, competent evidencepramanani valid means of knowing, proofs, sources of correct knowingThree ways to attain correct knowing: The first of the five kinds of thought patterns describedin the last sutra is pramana, which is real or valid cognition, right knowledge, valid proof, seeingclearly. Here, in sutra 1.7, three different ways are described about how one acquires thatcorrect knowing. These are direct perception, reasoning, and validation. Each of them are valid,and standing alone can provide correct knowing, though you want the three to be in
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)agreement. This description of correct knowing applies both to mundane ways of knowing, suchas seeing objects in the external world, and to spiritual insights on the inner journey.Seek experience, not mere belief: In the oral Yoga tradition, it is said that you should notbelieve what you hear, but should seek direct experience. This is the meaning of the first ofthese three ways of knowing. The second part is that of reasoning, whereby you want thatexperience to be understood in the light of your own inference or reasoning. The third part isthat you seek the validation through some respected authority or testimony. This might be atextual authority, such as the Yoga Sutras, or some respected person who has first handknowledge.Getting these three to converge: When you can get these three to converge, meaning thatexperience, reasoning, and authoritative validation all agree with one another, then you know,and you know that you know, in regard to any particular aspect of the inner journey. Thus, thissutra is an extremely practical tool for the inner journey.What if the three have not converged?: Consider the alternatives of these three converging.Often, people will have some experience with their spiritual journey, and have no understandingof what has happened, nor any validation. This can be frustrating and fearful, and can leave onewandering, feeling lost for a very long time. If the experience were understood and validated, itcould be integrated and used as a stepping stone to more advanced spiritual insights. If one hasonly logical reasoning, but no experience or validation, it can lead to mere intellectualizing. Ifone only has the authoritative knowledge, without personal understanding or experience, it canlead to cold memorization, such as can happen in academia or blind faith religion.Seek each, and also convergence: For the sincere seeker, direct experience, reasoning, andvalidation are all three sought in relation to the inner journey, and in such a way that there is aconvergence of the three.1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge formedby perceiving a thing as being other than what it really is.(viparyayah mithya jnanam atad rupa pratistham) viparyayah unreal cognition, indiscrimination, perverse cognition, wrong knowledge,misconception, incorrect knowing, not seeing clearlymithya of the unreal, of the false, erroneous, illusoryjnanam knowing, knowledgeatad not its own, not thatrupa form, nature, appearancepratistham based on, possessing, established, occupying, steadfast, standingIncorrect knowing: Perceiving a thing as being other than what it really is.Classic examples: A classic example of the shifting perception is the Rubin Vase, which is botha picture of a vase and a picture of two faces at the same time. Two classic examples are givenby the Yogis for the misperception called viparyaya. First is the mistaking of a rope for a snake
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)when the light is low, such as the twilight hours between day and night. The rope is always arope, although the mind misperceives it in the moment. The second is similar, and is mistaking apost in the distance as being a man standing in the shadows.Observe the misperceptions of daily life: If the reason we are not experiencing our truenature (1.3) is the clouding of false identities (1.4), then we want to become adept at noticingthe ways in which we are not seeing clearly, so as to correct the misperceptions. For most of us,this process of mistaken identity is easily done in daily life.Relationships with people: Recall how often you see some situation or person to be one way,only to later discover that there was some missing piece of information that changes yourperception completely. For example, imagine you see a friend or co-worker who has a scowlrather than a smile, and whose attitude might seem negative towards you. That person mayactually be angry from having had an argument with a family member, and the reaction hadnothing to do with you.Misperceptions can cause colorings: The problem with these misperceptions is that they canlead to the colorings, kleshas (1.5, 2.1-2.9). If they were simply misperceptions with no coloring,there would be no problem. But imagine the potential of the misperceptions of relationships withpeople, as in the example above. The result might be increased egoism, attractions, aversions,or fears. Thus, we want our misperceptions (viparyaya) to become correct perceptions(pramana, 1.7).1.9 Fantasy or imagination (vikalpa) is a thought pattern that has verbalexpression and knowledge, but for which there is no such object or realityin existence.(shabda jnana anupati vastu shunyah vikalpah) shabda word, sound, verbal expressionjnana by knowledge, knowinganupati following, in sequence, depending uponvastu a reality, real object, existentshunyah devoid, without, emptyvikalpah imagination, verbal misconception or delusion, fantasy, hallucinationThere is no perceptible reality: Our minds are often thinking and creating chains of words andimages. Often this process leads to thoughts or impressions that have no actual reality. The twokinds of thoughts discussed in the past two sutras both related to realities, whether seen clearly(1.7) or not clearly (1.8). However, vikalpa has no such corresponding reality, whether seenclearly or not.Classic example: A classic examples that the Yogis use is that of the horns of a rabbit. A rabbitdoes not have horns, although it can easily be conceptualized. The thought and the image arethere, but there is no corresponding reality.
Patanjali’s Yoga Sutras - Commentary and Translation (One of Many!)With objects and people: It seems to be a habit of the human mind to form all sorts of fantasyideas in relation to objects and people. I might fantasize having this or that object, doing orsaying something with some person, or creating in my mind field both the objects and thepeople. For example, with the real objects and people in my world, I might even create thefantasy idea that these are mine. The mental impressions of the objects and people might bereal (1.7) or misperceived (1.8), but the impressions related to the concept mine are completefantasy, or vikalpa.Living in the future: Often we speak of a thought process, which is one of living in the future.The mind is really taking the current thoughts, rearranging them this or that way, and thenfantasizing some new combination as being the future, even though that fantasy is occurring inthe present moment.Creativity: While we are talking about how to deal with the thought patterns of the mind (1.2) soas to attain Self-realization (1.3), it is important to note that these mental processes are not badin the context of life and the world. The same fantasy or vikalpa that clo
Codifier of the Yoga Sutras Codifying the Yoga Sutra: Patanjali codified, or compiled in a systematic way, the art and science of Yoga in the Yoga Sutras. The Yoga Sutras succinctly outlines the art and science of Yoga for Self-Realization.
Yoga Sutras of Patanjali Swami Jnaneshvara Bharati Page 2 of 63 04 Yoga Sutras of Patanjali Interpretive Translation Presented by Swami Jnaneshvara Bharati www.SwamiJ.com The Yoga Sutras of Patanjali succinctly outlines the art and science of Yoga meditation for Self-Realization. It is
Patanjali Yoga Sutra - Origin Who was Patanjali? Sankhya - Yoga Period –500 BCE and 400 CE 4 Chapters ; 196 Sutras Patanjali Yoga Sutras –Vyasa Bhashya (Primary commentary) - Shankaracharya Bhashya (Siddantha) –Translations Arabic –Javanese (obscurity for nearly 700 years from the 12th to 19th century- Viveka
Jnana yoga were mentioned in Upanishad. [2] Classical Yoga period Patanjali’s yoga sutras were prominent in this period. It was the first systematic treatise of yoga which was written around the third century. Patanjali is considered as the father of yoga. Raja yoga was described in patanjali’s yoga sutras. [2] Post-Classical yoga period
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Yoga Sutras of Patanjali Chapter II On Practice Julia Martínez, PhD 1 WHAT YOGA IS ABOUT AS DEFINED BY PATANJALI Reasonable & practical goal (for most of us) . YOGA SUTRA CHAPTER II -on practice 6. 27-09-2021 4 2.1 Kriya yoga is defined as Tapas(will power), Svadhyaya(guided self-reflection/mantra japa) and IsvaraPranidhana .
Enlightened Living (Yoga Sutra of Patanjali) by Swami Venkatesananda 3 FOREWORD When Yoga is becoming more and more popular and being recognised as universal, people should know the great work “YOGA DARSANAM”, also known as “YOGA SUTRAS OF PATANJALI MAHARISHI”. My spiritual brother and widely known exponent of Yoga and Vedanta, Sri Swami
phy of the Yoga Sutras of Patanjali in his book Light On the Yoga Sutras of Patanjali. The Iyengar tradition and yoga prac-tice are grounded in these teachings. Through this practice we can transform ourselves to gain physical health, vitality, mental clarity, wisdom, emotional serenity and poise, "and attain the goal of yoga: kaivalya .
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