Saturday, February 28, 2009

Total Surrender Yields Samadhi -YS II - 45

Yoga Sutra II- 45 - SAMADHI SIDDHIR ISVARAPRANIDHANANT - By total surrender to God, samadhi is attained.

Swami Satchidananda says that "Isvara pranidhatnam is a life of dedication, of offering everything to the Lord or to humanity." Swami Satchidananda tells us that he includes humanity in the category of the Lord because the whole world is God. "When we dedicate out lives to the benefit of humanity, we have dedicated ourselves to God. Whatever we do can easily be transformed into worship by our attitude." We are told that even treating items we have roughly will be felt as painful and that we should have "gentle, Yogic touch with everything." "Convert every work into Yoga with the magic wand of right attitude."

If we can renounce our attachments to our possessions, we will have nothing to worry about. The worries we have come from these mental attachments. When we can possess things without the attachments, Swami Satchidananda says that "This is continuous "samadhi." Real samadhi is tranquility of mind, not just sitting in a corner like a rock. This tranquility of mind can come when the mind is free from all attachment. The Gita is quoted as saying "Either give everything to the world, to the community of your fellow people, or give everything to God." A stanza quoted from the Gita "Do everything in My name. Then you will get peace and joy." Swami Satchidananda says at this point in the commentary that if we can understand this, there is no need to read further. However, this might not be want some people want, thus the scriptures give different paths. He said there are numerous paths*, religions and philosophies. It doesn't matter what path and that "By practicing one these virtues, all the rest will follow. If one is perfected, concentration , meditation and even samadhi will come."

*Some of the numerous paths are referred to in - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood are as follows:

  • Bhakti yoga - the path of devotion to God through ritual worship, prayer, japa

  • Karma yoga - the path through selfless service (God dedicated action). Dedication of the fruits of one's work to God

  • Jnana yoga - the path of intellectual discrimination; the way of finding Brahma (God) through analysis of the real nature of phenomena

  • Raja yoga - the path of meditation combining all of the paths. Included also is the study of body as a vehicle of spiritual energy.

It is noted that one yoga cannot be practiced to the sole exclusion of the others. It is pointed out that love, discrimination and dedicated action are all included in any religious path. "Just as the devotee may choose a particular aspect of God he feels most inclined to worship, so also he may the particular kind of he wants to establish between God and himself."

This ends the last observance category of Niyama, the second limb of yoga.

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Friday, February 27, 2009

Swadhyaya - Study of Spiritual Books YS II - 44

Yoga Sutra II-44- SWADHYAYAD ISTADEVATA SAMPRAYOGAH- By study of spiritual books comes communion with one's chosen deity.

" Swadhyaya,or spiritual study, means study of scriptures and also any practice that is our own personal sadana into which we've been initiated. Regular practice becomes study. By it we get ishta devata samprayogah--the vision, or darshan, of the Lord. By constant effort, we get a vision of the deity connected with our particular mantram, for each mantram has a deity. In other words, each name has a form. If we just stick to a certain name, eventually the form will appear automatically. It may come as a human form, a light or a sound." - Swami Satchidananda

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Thursday, February 26, 2009

Tapasah - Austerities YS II - 43

Yoga Sutra II- 43- KAYEDRIYA SIDDHIR ASUDDHI KSAYAT TAPASAH - By austerity, impurities of body and senses are destroyed and occult powers are gained.

Tapasya (tápasya) in Sanskrit means "heat". In Vedic religion and Hinduism, it is used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasá (a Vrddhi derivative meaning "a practitioner of austerities, an ascetic").

Swami Satchidananda says "The direct meaning of tapas is "to burn," as was discussed in the first Sutra of this portion." Examples of tapas are given :

  • physical tapas or fasting - burns away excess fat with toxins that have accumulated in the body.

  • mental tapas - burning all old impressions

  • verbal tapas - observing silence to control speech

He says when we burn, pain and heat are felt and we undergo suffering. "So, tapas also means to accept suffering. If someone suffers, he or she is blessed, because by that suffering some impurities are purged out." Swami Satchidananda says that we should never run from pain and how our lives are filled with hundreds of opportunities for tapas. Washing a piece of cloth is given as an example of going through tapasya to become pure. "The mind must be washed, squeezed, tossed, dried and ironed" like the cloth. We are informed that people who cause us pain are actually helping to purify us. If we still get upset from insults, our mind is not yet strong.

"Adapt, adjust, accommodate. Bear insult. Bear injury. That is the highest sadhana (spiritual practice)." was what Swami Satchidananda's Master told him. It is easy sadhana to go in a corner and say a mantra, however, to keep a serene mind when insulted is higher than saying a thousand rosaries of japa. "That is tapasya. The power to control the body and senses comes by tapasya."

"The practice of self-discipline refines our sense-perceptions and even our physical substance until we become aware of latent psychic powers, such as the power of clairvoyance, telepathy, levitation, etc. " - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

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Wednesday, February 25, 2009

Santosha - Contentment - YS II - 42

Yoga Sutra II- 42 - SAMTOSAD ANUTTAMAH SUKHA LABHAH - By contentment, supreme joy is gained.

Santosha (सन्तोष), contentment, is one of the niyamas of Yoga.
According to the Wikipedia definition, contentment (also called complacence) is the neuro-physiological experience of satisfaction and being at ease in one's situation, bodymind (cf. John Money[1]), body, and/or mind.

Swami Satchidananda - "As a result of contentment, one gains supreme joy. Here we should understand the difference between contentment and satisfaction. Contentment means just to be as we are without going outside things for our happiness. If something comes, we let it come. If not, it doesn't matter. Contentment means neither to like or dislike."

An additional view of this sutra from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood is:

"It is well worth analyzing the circumstances of those occasions on which we have been truly happy. For, as John Masefield says, 'The days that make us happy make us wise.' When we review them, we shall almost certainly find that they had one characteristic in common." It is pointed out that it was when we lived in the depths of the present moment, not being anxious of the past or future. "This is what Patanjali means by contentment."

Also our attention is directed to happiness we get "from the satisfaction of a desire", which although being very vivid, is comparatively short in duration. For as one desire is satisfied, another one arises producing anxiety, thus a shadow that accompanies it. We are told that if we compare our memories of satisfaction versus contentment, we will see that the satisfaction wanes whereas the contentment moments remain throughout the years.

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Tuesday, February 24, 2009

Purity -Benefits -YS II - 41

Yoga Sutra II-41 - SATTVASUDDHI SAUMANASYAIKAGRYEN-DRIYAJAYATMADARSANA YOGYATVANI CA - Moreover, one gains purity of sattva, cheerfulness of mind, one-pointedness, mastery over the senses, and fitness for Self-realization.

Swami Satchidananda tells us for this sutra that once there is an understanding of the body, the heart is purified as well. With a pure heart, one is always happy and concentration of the mind comes automatically. He points out that "an impure mind runs here and there, forcing us to bring it back again and again." The senses get controlled and the comes fitness for Self-realization which is referred to as Atma darshana yogyatvani. "These are all benefits of following niyama's first observance, purity. Just be pure in thought, word and deed." He says that this easy, however, the ego doesn't want us to accept things easily. "If we can practice purity for just one day, we will really enjoy the benefits."

"Purity of mind shows itself in a man's mood. He becomes increasingly dominated by sattva, the guna of illumination and peaceful happiness." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

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Monday, February 23, 2009

Sauchat - Purification YS II - 40

Yoga Sutra II- 40-SAUCAT SVANGA JUGUPSA PARAIR ASAMSARGAH - By purification arises disgust for one's own body and for contact with other bodies.

Swami Satchidananda has such an interesting commentary on this sutra which is now the beginning of the second limb of yoga - the niyamas (observances). Just covering the basic parts of it, he begins with "When saucha, or purity, is observed, it makes you feel that even your own body is impure.* Every minute there are secretions. Impurities are eliminated every second." He continues describing what the the skin does - like sweat, dirt, and how we attempt to hide the dirt. He says that once we begin realize that we are not the body, "we won't be interested in bringing two bodies together any more." Swami Satchidananda gives us an analogy of "there being no difference between the body and a cloth. One is a skin shirt; the other, is a cotton shirt".

It is pointed out that "The real union is not the union of two bodies, one masculine and one feminine. " Tantric Yoga is misinterpreted as pertaining to sexual union. "The Tibetan Tantric system speaks of Siva and Shakti--Siva being the masculine aspect; Shakti, the feminine. This doesn't refer to physical forms but to the positive and negative forces within each individual." Swami Satchidananda says "We should be sure of the esoteric meaning in the scriptures. If we take only the surface meaning we might be misled. " He elaborates that " offering fruits at the alter" refers our offering the fruits of our actions to God. In addition, he says that in ancient times every scripture had esoteric meanings purposely so that not everyone understood them. Once purity of mind obtained, then the meanings of these things will be revealed to us. "When the disciple is ready, the guru comes." So when we have that purity we will become ready to tune into our true nature.

*[part of the Editor's Note of this sutra referring to the "disgust" of the body is that it is not the same as "aversion" and that the human birth, according to sages and scriptures, is essential so that the soul can attain spiritual realization. "With realization, comes the percepti0n that the body is the temple of the Divine Consciousness and is, in fact, nothing but that same Divine Consciousness."]

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood states:

" The physical body is the grossest and the most outward manifestation of our consciousness. As a man's mind becomes purified, he naturally loses his sense of identification with his body. Therefore he grows indifferent to it, regarding it as a mere external garment which is neither new or clean." The desire for the bodies of others ceases as he no longer associates their bodies with the consciousness that inhabits them. When the Atman is known to be everywhere and in everything, " why should two outer coverings embrace?"

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Sunday, February 22, 2009

Aparigraha - Non- GreedYS II - 39





Yoga Sutra II- 39 - APARIGRAHA STHAIRYE JANMAKATHAMTA SAMBODHAH - When non-greed is confirmed, a thorough illumination of the how and why of one's birth comes.

Swami Satchidananda tells us that "Aparigraha is abstention from greed or hoarding--which is a form of stealing ---or not receiving gifts. " He says that many times gifts are an advance of future obligations to the giver, and that accepting them binds us and makes us lose our neutrality. However, if one is strong enough to remain free from obligation, then the gifts can be accepted. "Feel, 'I am giving her an opportunity to use her money in the right way, but I am not obligated by this gift.' " The commentary ends "When the mind becomes calm and clear by being free of desires and obligation, we gain the capacity to see how our desires caused our present birth. We directly see the cause and effect relationship because we are detached from it; we are no longer bound up with it."

"Attachment, and the anxiety which accompanies attachment, are obstacles to knowledge. As long as you are clinging desperately to the face of a precipice (and thereby to your life) you are in no condition to survey the place you climbed up from or the place toward which you are climbing. So Patanjali tells us that freedom from attachment will result in knowledge of the whole course of our human journey, through past and future existences. Such knowledge would, of course, be in itself proof of the theory of reincarnation." - "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood

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Saturday, February 21, 2009

Brahmacharya - Continence YS II - 38

Yoga Sutra II- 38 - BRAHMACARYA PRATISTHAYAM VIRYA LABHAH- By one established in continence, vigor is gained.

From the Wikipedia- In yoga, the term brahmacharya tends to take on a connotation of disciplining the use of and preserving sexual energy. Brahmacharya is discussed in Patanjali's Yoga Sutras as one of the 5 Yamas, the foundational commitments for the practice of yoga. According to the Yoga Sutras, the end-result or fruit of Brahmacharya practised to perfection is unbounded energy or vitality.

Swami Satchidananda says "By getting established in continence or celibacy, we save energy. Virya means vital energy. Labha means profit. When there is no loss of virya we gain energy. What we gain by this saving is worth knowing. In the name of loving and giving, many times we lose this energy and become mentally and physically depleted. If we are not strong mentally and physically, we can never gain real spiritual wealth." Swami Satchidananda goes on to say that sex is not the only form of love and that "seminal fluid is our life." He informs us that sexual energy that is conserved in women also gets transformed and that he is not telling us to completely stay away from sex, only to be moderate. Preserved sexual energy gets transformed into ojas (a subtle energy) and is similar to personal magnetism. "And ojas, when stored, creates tejas. Tejas is the aura or the glow." Everyone can have this glow and transmit that energy, if a lot of ojas is accumulated.


"Sexual activity, and the thoughts and fantasies of sex, use up a great portion of our vital force. When that force is conserved through abstinence, it becomes sublimated as spiritual energy. Such energy is indispensable to a spiritual teacher, it is the power by which he transmits understanding to his pupils. For true religion is not 'taught', like history or mathematics; it is transmitted, like light or heat."

Friday, February 20, 2009

Asteya - Non-Stealing YS II - 37

Yoga Sutra II - 37- ASTEYA PRATISTHAYAM SARVA R -ATNOPASTHANAM - To one established in non-stealing, all wealth comes.

For this sutra Swami Satchidananda tells us that "If we want to become the world's richest people, this is a very simple way." He is referring to asteya, non-stealing, as a practice. We are told in his commentary that "All of us are thieves. Knowingly and unknowingly, we steal things from nature." The reference to our theft is our breath. "Instead, we should receive each breath with reverence and use it to serve others; then we are not stealing. If we accept it and don't give anything in return, we are thieves." Swami Satchidananda gives us examples of wanting something for nothing. Like going to work and not doing anything, doing personal things at work and then getting paid for it.

He further says "If we are completely free from stealing and greed, contented with what we have, and if we keep serene minds, all wealth comes to us." If we do not run after it, before long it runs after us. If nature know we aren't greedy, she gains confidence in us, knowing we will never hold her for ourselves." Swami Satchidananda tells us that usually when we get something, our tendency is to lock it up like our " money, property or even people." He says that if we adopt an attitude of being open "If you want to come, come, when you want to go, go," and everything will say "Why do you want to push me away? Let me stay with you. Don't send me away."

Finally he tells us after many illustrations that "The richest person is the one with a cool mind, free of tension and anxiety." "A carefree life is possible only with a well controlled-mind, one that is free of anxiety, one without personal desire or possessions."

Thursday, February 19, 2009

Satya - Truthfulness YS II - 36

Yoga Sutra II- 36- SATYA PRATISTHAYAM KRIYA PHALASRAYATVAM - To one established in truthfulness, actions and their results become subservient.

"By the establishment of truthfulness, Yogis get the power to attain for themselves and others the fruits of work without doing the work . In other words, things come to them automatically." - Swami Satchidananda. Basically what is being said here is if one practices satya, truthfulness, (no lying), a time will come where everything you say will come true! "Even if you say something by mistake, it will happen, because by the practice of satyam the words become so powerful and clean that honesty observes you. It wants to be with you always." So in other words, if you curse or say a blessing, it will come to pass. Swami Satchidananda informs us that the more we lead a life of honesty and see the results of it, it will encourage us to be more honest.

As a result of this honesty, fearlessness comes into play. "One need not be afraid of anybody and can always lead an open life." Our lives will be like an open book . This is only possible if there is an absolutely honest mind, being clear and serene. Therefore our true essence, the Self, is reflected and Truth is in its original nature. So if we practice the truth it will follow us. At the end of the commentary, Swami Satchidananda warns us that "Yoga is not a philosophy to be followed with blind faith." He tells us that if we true Yogis for just one day, we would be transformed and want more of it, becoming like a habit. First we practice, making effort, until we begin to taste the benefit. Then no matter what obstacles come our way, it wouldn't stop us from our goal.

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Wednesday, February 18, 2009

Ahimsa - Non-Violence -YS II - 35

Yoga Sutra II - 35- AHIMSA PRATISTHAYAM TAT SAMNIDHAU VAIRA TYAGAH - In the presence of one firmly established in non-violence, all hostilities cease.

In this sutra Swami Satchidananda informs us that Patanjali begins cover the ten virtues, one by one. "When the vow of ahimsa is established in someone, all enmity ceases in his or her presence because that person emits harmonious vibrations."

Swami Satchidananda tells us that if ahimsa "is practiced continuously in thought, word and deed for some time, the entire personality brings out those vibrations." He uses stories with examples of ahimsa, like if two enemies come before a person established in ahimsa, being affected by the harmonious vibrations, they will temporarily forget their enmity. Another story is that even wild animals will become docile in the presence of the harmonious vibrations. Examples of Lord Buddha, St. Francis and Mahatma Gandhi are given as being examples of peace and friendliness. In the case of Mahatma Gandhi, who practiced ahimsa and satya, even though he died by the hand of an assassin (his ahimsa was not perfected in that his assassin might have forgotten in his presence not to shoot him), Swami Satchidananda says even with a little perfection, Gandhi is admired and revered. So "Even a bit of ahimsa is enough to elevate us to a higher state."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood gives similar commentary adding the following:

They point out the use of the word "harmless "(ahimsa) carries a derogatory connotation as being "ineffectual". "Yet the perfected harmlessness of the saint is by no means ineffectual; it is a positive psychological force of tremendous power." At the end of their commentary they quote Swami Vivekananda as saying "The test of ahimsa (harmlessness) is absence of jealousy." As long as there is jealousy in the heart, perfection of ahimsa is far away.

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Tuesday, February 17, 2009

Reflecting - Pratipaksha Bhavana (continued) YS II - 34

Yoga Sutra II- 34 - VITARKA HIMSADAYAH KRTA KARITANUMODITA LOBHA KRODHA HOHA PURVAKA MRDU MADHYADHIMATRA DUHKHAJNANANANTA PHALA ITI PRATIPAKSHA BHAVANAM - When negative thoughts or acts such as violence, etc. are caused to be done or even approved of, whether incited by greed, anger or infatuation, whether indulged in with mild, medium or extreme intensity, they are based on ignorance and bring certain pain. Reflecting thus is also pratipaksha bhavanam.

Swami Satchidananda states that this sutra is a further explanation of pratipaksha bhavanam (entertaining a counter-idea). Swami Satchidananda's commentary for the sutra tells us that "We need not even cause the pain directly for the reaction to occur. We can effect this just by approving of another's painbearing actions due to our avariciousness, anger or ignorance."

So in other words, even when we don' t directly cause others pain we can still contribute to it. And thus, if we reflect on what the consequences of what our actions could cause, even indirectly, a reflection of this is considered pratipaksha bhavanam.

The following quotations from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood gives similar commentary:

"Everything we do, say or think, or even indirectly cause or passively sanction, will inevitably produce consequences -- good, bad, or composite-- and these consequences will react in some measure upon ourselves. Our most secret ill-wishes towards others , our remotest permission of evil done to others, can only end up hurting us, by increasing our own ignorance and pain. This is the absolute law of Nature. If we could remember it always, we should learn to control our tongues and our thoughts."

Monday, February 16, 2009

Pratipaksha Bhavana - Switch Thoughts - YS II - 33

Yoga Sutra II- 33- VITARKA BADHANE PRATIPAKSHA BHAVANAM- When disturbed by negative thoughts, opposite [positive] ones should be thought of. This is pratipaksha bhavana.

In the commentary section by Swami Satchidananda on this sutra, he states that "Pantanjali gives us a very nice clue on how to control the mind and obstruct thoughts we don't want. The best way, he says, is to invite opposite thoughts." Satchidananda goes on to illustrate situations like a disagreement in a marriage. He suggests to go to the place you worship, like a "shrine", sit at your alter and read something inspiring. Or simply changing the environment by leaving the room, even check on your child (if you have one). " It is very difficult to control negative thoughts while staying in a negative environment unless we have extraordinary strength"
He also talks about thinking about the "after-effect" if one continues to let the negative thought or action continue, such as how the anger or negativity will affect you as well as others. This could be done through self-inquiry.

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Sunday, February 15, 2009

Niyama - The Observances - YS II - 32

Yoga Sutra II - 32 - SAUCHA SAMTOSHA TAPAH SVADHYAYESVARAPRANIDHANANI NIYAMAH - Niyam consists of purity, contentment, accepting but not causing pain, study of spiritual books and worship of God [self-surrender].

The next and second limb of yoga which is niyama, concerning the observances. Swami Satchidananda tells that with the five points of yama and the five points of niyama can be likened to the ten commandments of the Christian and Jewish faith, as well as the Buddhist ten virtues. Swami Satchidananda reminds us that there is no religion that does not have " moral or ethical codes." "All spiritual life should be based on these things. They are the foundation stones without which we can never build anything lasting."

There is a little more commentary on this sutra from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood in regard to purity. Purity is spoken about as cleanliness of both physical and mental. If man regards his body as the dwelling- place of the Self or Atman, he would want to naturally keep his body and mind clean. The external cleanliness of the body makes us feel better, thus affecting the mind. Then there is commentary regarding the internal organs being cleansed and using proper diet. "We must regulate our reading, our conversation, and indeed, our whole intake of mental 'food.' " They state in regard to cleanliness, what matters is our own attitude and keeping constant alertness and discriminative awareness.

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Saturday, February 14, 2009

Great Vows YS II - 31


Yoga Sutra II- 31 - JATI DESA KALA SAMAYANAVACCHINNAH SARVABHAUMA MAHAVRATAM - These Great Vows are universal, not limited by class, place, time or circumstance.

Swami Satchidananda says of this sutra that "Patanjali calls these [ non-violence, truthfulness, non-stealing, continence, and non-greed] the maha vratam, or great vows, because they can never be broken by any excuse: not time, place, purpose, social or caste rule, not by winter, summer, morning or evening, or by this country or that nationality. Theses points are for whole-time, dedicated Yogis; and so for them, Patanjali allows no excuses. For people who aren't that one-pointed toward the Yogic goal, these vows can be modified according to their position in life."

Friday, February 13, 2009

Yama - Abstinence YS II - 30


Yoga Sutra II - 30 - AHIMSA SATYASTEYA BRAHMACARYAPARIGRAHA YAMAH- Yama consists of non-violence, truthfulness, non-stealing, continence, and non-greed.

Yama is the first limb of Ashtanga Yoga. (Ashtanga Yoga means to purify the mind through eight (Asht) steps). Swami Satchidananda informs us that "We should remember here that each of the eight limbs is equal to the others and necessary."

The categories of Yama are:
  • "Ahimsa is not causing pain" Here, Swami Satchidananda explains that other authors misconstrue ahimsa as "non-killing" and that "Killing is different from causing pain." It is explained that the causing pain is even more harmful than killing in that words, thoughts can also cause pain.

  • Satyam is truthfulness

  • Asteyam from the Wikipedia refers to not stealing, not coveting, nor hoarding, as well as not obstructing other people's desires in life.

  • Brahmacharya - continence or celibacy

  • Aparigraha - not hoarding, being greed, limiting possessions to what is necessary. Swami Satchidananda says the other translation here "is not accepting gifts."

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Thursday, February 12, 2009

The Eight Limbs of Yoga - YS II - 28, 29

Yoga Sutra II- 28 - YOGANGANUSTHANAD ASUDDHI KSAYE JNANADIPTIR A VIVEKAKHYATEH - By the practice of the limbs of Yoga, the impurities dwindle away and there dawns the light of wisdom, leading to discriminative discernment.

Swami Satchidananda states that from this point on, Patanjali gives different ideas about Yoga practice as it is divided into eight stages or limbs. This is why the sutras are referred to as Ashtanga Yoga or eight limbs. Patanjali is now covering the information already given, but in a more practical way as to remove the impurities of the mind.

Yoga Sutra II- 29 - YAMA NIYAMASANA PRANAYAMA PRATYAHARA DHARANA DHYANA SAMADHAYO STAV ANGANI - Yama = abstinence; niyama = observance; asana - posture; pranayama = breath control; pratyahara = withdrawal of the senses; dharana = meditation; samadhayh = contemplation, absorption or superconscious state; ashta = eight' angani = limbs or part

The eight limbs of Yoga are:
1. yama (abstinence)
2. niyama (observance)
3. asana (posture)
4. pranayama (breath control)
5. pratyahara ( sense withdrawal)
6. dharana ( concentration)
7. dhyana ( meditation)
8. samadhi (contemplation, absorption or superconscious state)

Wednesday, February 11, 2009

Wisdom - Seven Stages - YS II - 27 (Part II)

Yoga Sutra II - 27 - TASYA SAPTADHA PRANTABHUMIH PRAJNA- One's wisdom in the final stage is sevenfold. [One experiences the end of 1) desire to know anything more; 2) desire to stay away from anything; 3) desire to gain anything new; 4) desire to do anything; 5) sorrow; 6) fear; 7) delusion.]

Swami Satchidananda points out that people have wasted thousands of years looking for the "Light within" doing external practice. "Even if you practice Yoga for eight thousand years, you are not going to reach the Light." By this he refers to reading books, learning scriptures by heart, and visiting holy places like churches temples and ashrams. We are informed that all religions direct us to look within and we are not going to get it on the outside. It is suggested that we spend a little time everyday to go within. "Gradually we can extend this to our entire daily life." So even as we perform our daily activities, we can do so with the mind pulled inside.

As Swami Satchidananda nears the end of his commentary, he reminds us that symbols should be used to transcend them. In other words, for us to make proper use of spiritual aids and don't hesitate to leave them as we go further. "Once we reach the first step, we are on an escalator that takes us to the seventh stage."






Tuesday, February 10, 2009

Wisdom - Seven Stages - YS II - 27 (Part I)

Yoga Sutra II- 27 - TASYA SAPTADHA PRANTABHUMIH PRAJNA- One's wisdom in the final stage is sevenfold. [One experiences the end of 1) desire to know anything more; 2) desire to stay away from anything; 3) desire to gain anything new; 4) desire to do anything; 5) sorrow; 6) fear; 7) delusion.]

Swami Satchidananda comments at the end of the last sutra YS II - 26, that "Patanjali goes on to explain the Purusha's different stages of attainment as he gradually goes upward to rest in his own true nature. " This process is referred to as saptadha bhumi - the seven planes of understanding.

  • Stage 1. - This is when we come to realize or conclude that all the running around, going here or there, does not give us the knowledge that we seek. "Knowledge is a thing to be obtained from within by tuning in". The tuning in is so we can understand ourselves and "know thyself" first. "If we do not know ourselves, we will make mistakes in knowing other things."
  • Stage 2. - Understanding that all experiences of pleasure and pain come not from the outside, but from the interpretation of our own mind. "The mind makes these experiences and creates these feelings." When we realize this, we try to correct our mind instead of blaming others or the outside world. We will no longer need to seek after things or avoid them.
  • Stage 3. - This is the stage where the mind becomes neutral, understanding it fully and attaining cosmic understanding (samadhi). No books can give this understanding and you don't need to study anything to get this phase. Satchidananda states many saints were illiterate. "There is wealth of knowledge inside." " This understanding without learning is the third level of consciousness."
  • Stage 4. - This is the stage that we rise above all "doership" because we understand nature and its workings. In other words we understand the cosmic plan. As one is no longer bound to any particular duty, whatever a person appears to be doing it is done as the >akarta, the non-doer.
  • Stage 5. - `This stage is the after-effect of the above understanding or just doing God's will. "Once we come to know there is nothing to be done, the chittam is completely free of impressions. It is liberated."
  • Stage 6. - At this level the mind , the chittam loses itself. "This is called mano-nasa or chitta-masa and means the mind is completely chucked off. When the mind gets totally dissolved, the seventh and last plane remains."
  • Stage 7. - This stage is when the Purusha alone remains, resting in his own svarupa [(Swarupa) self-form, true form, essential form or figure.] The Bhagavad Gita says "Beholding the Self by the Self, one is satisfied in the Self." This is the highest form of samadhi.

Swami Satchidananda informs us that we should know these stages so we will not be frightened, "because one day we will certainly all reach that state." He points out that once we achieve the first stage, we will learn to turn within without expectations from externals.

To be continued....

Monday, February 9, 2009

Viveka - Discrimination YS II - 26

Yoga Sutra II- 26 - VIVEKAKHYATIR AVIPLAVA HANOPAYAH - Uniniterrupted discriminative discernment is the method for its removal.

The word Viveka is used in this sutra. According to http://www.oaklandsyda.org/siddhayoga/glossary.html#vairagya - VIVEKA: (lit., discrimination; distinction) The faculty of discretion that enables a human being to distinguish between true and false, reality and illusion.

Swami Satchidananda begins the commentary on this sutra by describing it as viveka - (the Sanskrit for discrimination.) "You try to understand and see the permanent aspect in everything and ignore the impermanent aspect. The entire world has these two aspects: permanent and impermanent; or the never-changing and the ever-changing. The essence of everything is the same, but it appears in many forms and names." He goes on to tell us that on the level of form we are ever-changing. "Even a minute ago you were different." "According to the Yogic system, the entire body changes in a period of twelve years; in other words, you do not have even one cell that was there twelve years ago."

The discrimination spoken about in this sutra is discernment- the quality of being able to grasp and comprehend what is obscure. "The real discrimination is to tell the original basic Truth from the ever-changing names and forms It assumes." Swami Satchidananda tells us that if we could remember the basic Truth we would never be upset or disappointed over the changes of forms or names. Our minds would be steady and he reminds us of a prayer that states "Lead us from the unreal to real, from darkness to light, from death to immortality."

Finally, an analogy is given of the various changes a log of wood goes through being made into different products, ultimately the same basic substance remains. To remember this, uninterruptedly as the sutra states, we would never lose or gain anything and put an end to unhappiness.

Sunday, February 8, 2009

Independence of the Seer YS II - 25

Yoga Sutra II- 25 - TAD ABHAVAT SAMYOGABHAVO HANAM TAT DRSEH KAIVALYAM - Without this ignorance, no such union occurs. This is the independence of the Seer.

Swami Satchidananda says "More simply, once the junction created by ignorance is removed, the Seer rests in his own true nature. The Purusha is always like that; although temporarily it appears to be bound by Prakriti." In other words, the Self appears to be bound by nature. "We should not only understand this theoretically" but also understand this in all our experiences, our actions, our ups and downs. We should keep asking ourselves, "Who am I?" "Who is happy?" "Who is unhappy?" When we keep this in mind, ask the questions and be vigilant, we will see that we are the knower and who we really are is not diminished by the outer circumstances.


In the continuation of the summary, Swami Satchidananda says "The Vedantins say, "Aham sakshihi." This means "I am the eternal witness." Just knowing this will help us out on many situations in life. If we are upset over something, we can ask who is upset? Even with pain we can have this attitude like if our finger gets burned, who is burned? This process becomes a meditative focus that helps us to see "Who" is at the effect in these situations.

Swami Satchidananda humorously gives an example of telling us he used to treat scorpion stings, which are very painful. He said the quickest way relieve someone from the pain was to put a few drops of salt solution in their eyes. Even though it had nothing to do with the sting, it diverted the attention away from the sting to the eye. And by the time the stinging eye was relieved, the scorpion sting was forgotten. "The attention is instantly transferred. So everything is relative." Once our minds, or attention is shifted, whatever was focused on before is forgotten. "A man is according to his mind", therefore, bondage and liberation is our own minds. It is only when we transcend the mind that we are free from all these troubles. The commentary ends where even if we reach that transcendence of mind and becoming free that instead of being idle, we can help others who are still bound.


In "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says that they are bewildered by what Patanjali is saying in this sutra. To them, Patanjali appears to be accepting and even approving of this ignorance. "Surely, ignorance is undesirable? Surely, it would have been much better if we had never become alienated from the Atman, never ceased to be aware of our real nature?" They further comment that this bewilderment they are experiencing is another product of this same ignorance. "Rooted in maya, we cannot hope to understand maya or judge the "justice" or 'injustice" of its bondage by our little relative, ethical standards."

They continue on commenting that all they can see for certain is that great saints who became liberated did not look back on their struggles lamenting with bitterness and regret. Instead of looking at maya with horror, they looked at it as fascinating and as an amusing play. The final conclusion is that instead of wasting time on reasoning and philosophizing, it is better to keep our eyes on those that have gone before us reaching the end of the journey. They are "beckoning us on to follow them." Their triumph is our reassurance that ultimately all is for the best.

See related posts:

Saturday, February 7, 2009

Because of Ignorance - YS II - 24

Yoga Sutra II- 24 - TASYA HETUR AVIDYA - The cause of this union is ignorance.

Swami Satchidananda comments that Patanjali is laughing at the idea of expressing this sutra. It seems ludicrous or even confusing that he is saying this, however, if understood properly it's a "no-brainer." In the previous sutra, YS II - 23, Swami Satchidananda says "we are still in the world and wondering about the reason for nature. Once the Purusha understands himself, he thinks, "How did this union come about? It is because I have forgotten myself. What an ignorant person I was. Because of my ignorance I created this union."

Such a person will laugh at this only after realization, after awakening from the ignorance. It's like waking up after a bad dream, realizing it wasn't real. "The understanding behind this Sutra is a result of realization." [Note: The Purusha is the primeval man, considered to be the soul of the universe, which was created out of his body.]

Swami Satchidananda compares these sutras to the Four Nobles Truths of Lord Buddha:

  • The misery of the world
  • the cause of the misery
  • the removal of that misery
  • the method used to remove it.

Patanjali tells us:

  • pain can be avoided
  • its cause is ignorance
  • hanam - removal of this misery
  • hano-payam - the method to remove it

The picture for this post is of the Nataraja (The Hindu god Shiva in his form as the cosmic dancer) dancing on the body of dwarf apasmara-purusha (the man of forgetfulness) who embodies indifference, ignorance and laziness. One can literally say this is what one could do awakening from the ignorance - dance!

Friday, February 6, 2009

Samyoga - Union YS II - 23

Yoga Sutra II- 23 - SVA SVAMI SAKTYOH SVARUPOPALABDHI HETUH SAMYOGAH - The union of Owner (Purusha) and owned (Prakriti) causes the recognition of the nature and powers of them both.

"Samyoga (union) is necessary for the Purusha to realize himself with the help of nature." - Swami Satchidananda further comments that this union is not of the individual self with the higher Self, but union of the Purusha and Prakriti, Self and nature. Separately they don't express themselves, however, connected they become known. "They help each other." An analogy is given that in order to print white letters a black background is needed for contrast as you can't see white on white. It is through the Prakriti (black background or nature) that the Purusha (the white letters or Self) is realized. It is through nature that we realize the higher Self. "If not for the Prakriti, we could not know ourselves. So Prakriti isn't just bondage as many people think. It is necessary."

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Thursday, February 5, 2009

Maya - Illusion YS II - 22

Yoga Sutra II-22 -KRTARTHAM PRATI NASTAM APY ANASTAM TAK ANYA SADHARANATVAT - Although destroyed for him who has attained liberation, it [the seen] still exists for others, being common to them.

"According to the Vedantic term, nature is called Maya or illusion. To whom is it maya? To the person who has understood it. To others it is still real." -Swami Satchidananda. An analogy is given of a factory operation with raw materials coming in (like wood, or iron) and it coming out as a finished product to be sold. This analogy is likened to the world being our factory. We are passed through the "world factory " being shaped continuously by the different experiences we have. Swami Satchidananda says that "Eventually we understand the world completely and have no business in the factory any longer." When this understanding arises, we no longer run after the worldly pleasures. "When we stop running after the world, the world says, 'All right, sir, I won't bother you any more. But whenever you wish to make use of me, I'm ready to serve you.' Then the world runs after you."

We are further informed that "We can't shape ourselves without the of the factory's help. We should know nature first." This is why nature is called the Mother and only through her can we know the Father. We are told to know nature well, don't run from it and ultimately we cannot escape it. If we do, "we will have to face a more difficult form later on." As Swami Satchidananda concludes the commentary, we are told to be alert and aware with maya as it will come from all directions. We must have eyes everywhere as well as "face it, understand it, analyze it, and solve its test." Once we understand and solve our problems, we become masters and are no longer bound by nature. "It becomes our slave."


Wednesday, February 4, 2009

The Witness - YS II - 21

Yoga Sutra II- 21 - TADARTHA EVA DRSYASYATMA - The seen exists only for the sake of the Seer.

Swami Satchidananda reminds of the previous sutras that tell us that "nature is here to give experience to the Purusha and so we think the Purusha is doing the experiencing." We are informed that the Purusha is just a witness. We can only understand this from our level, however as we go further, will realize this truth. We can only see from where we are presently in our understanding. Each person has their own understanding as we are each on different levels, with different capacities, tastes and temperaments. As our understanding deepens, we will eventually "know that the true Self never does anything nor will it ever enjoy anything."

Related post:


The Seen - Nature of the Gunas YS II - 18

Tuesday, February 3, 2009

The Seer or Purusha YS II - 20

Yoga Sutra II- 20 - DRASTA DRSIMATRAH SUDDHO'PI PRATYAYANUPASYAH - The Seer is nothing but the power of seeing which, although pure, appears to see through the mind.

In this sutra Patanjali talks about the Seer, or Purusha. Swami Satchidananda says "Even though the light is pure and never-changing, it appears to change because of the medium of nature." He illustrates that the sun's rays appear to bend when it passes through a section of water. "A filament gives pure light but appears to be red because of the red glass that surrounds it." In the same way, he further illustrates that we are all of the same light. Externally we don't look, act or think alike because of the nature of our bodies and minds, we appear different, but we are made of the same substance.

Swami Satchidananda says that "Through Yogic thinking we can see the entire humanity as our own." and "We can embrace all without exceptions." We are informed that we would not criticize others of doing wrong as we were once in the same boat; "Today's sinners tomorrow's saint." Finally he says that "Yoga helps in every aspect of our lives, from the White House to the outhouse. It's not something to be experienced only after sixty years of practice, but something that can benefit everyone now."

See related post:

Monday, February 2, 2009

The Four Stages of the Gunas YS II - 19

Yoga Sutra II- 19 -VISESAVISESA LINGAMATRALINGANI GUNA PARVANI - The stages of the gunas are specific, non-specific, defined and undefinable.

Swami Satchidananda comments that in this sutra that Patanjali analyzes Prakriti , nature, a little more. As seen in the above sutra, there are stages of the gunas (qualities of nature). Swami Satchidananda starts with the reverse order of the stages of nature , Patanjali presented, first with the the unmanifested, or avyakta, where nature is in a static or undefinable condition. The second is a slightly manifested stage (defined), whereas the third is a more developed stage forming the subtle senses, buddhi and mind. "And the fourth stage of nature is the gross objects of which we can hear, feel, see, touch, smell and taste." It is further explained that it is normal that we can understand things that can be seen and if we develop subtler perception we can see subtler things.

In "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood has the translation of this sutra as THE GUNAS PASS THROUGH FOUR STAGES- GROSS, SUBTLE, PRIMAL AND UNEVOLVED.

The comment here is that Patanjali is summarizing what was explained in Yoga Sutra I-17. When the universe exists in its potential form (unevolved) "the gunas are in perfect equilibrium". As the universe starts to manifest or evolve, the guna balance is disturbed and the cosmic ego-sense begins to dawn. The next stage is when the gunas are in combinations that form the mind and the inner essences of things (subtle and undefined). Finally, when the universe has become the external physical manifestation, the gunas are now described as gross or "defined".

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Sunday, February 1, 2009

The Seen - Nature of the Gunas YS II - 18

Yoga Sutra II- 18 - PRAKASA KRIYA STHITI SILLAM BHUTENDRIYATMAKAM BHOGAPAVARGARTHAM DRSYAM - The seen is of the nature of the gunas: illumination, activity and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences and liberation to the Purusha.


The seen? The gunas? What is this sutra talking about? The seen is the past participle of the word see according to Merriam- Webster Online dictionary - "1 a: to perceive by the eye b: to perceive or detect as if by sight". The gunas are defined in The Yoga Sutras of Patanjali by Swami Satchidananda as the qualities of nature (sattvva, rajas and tamas or balance, activity and inertia).



Swami Satchidananda says that in this sutra Patanjali talks about the drisya, or seen. The Purusha or Seer, is who we truly are. According to Satchidananda, "Patanjali tries to analyze what this 'seen' is that gives us experience. He says it is a combination of different elements and organs controlled by the three gunas." The term used in the beginning of the sutra is prakasa kriya sthiti. Prakasa means illumination which stands for sattva; kriya is action representing rajas and sthiti is inertia or tamas. The question is why is there the "seen" (outside of ourselves) and why does Prakriti (nature, or environment) exist?


"Nature is here to give you experience and ultimately to liberate you from its bondage. Even if people do not want to be liberated, it educates them gradually so that one day they will feel, "I'm tired of the whole thing. I don't want it anymore. I've had enough." Swami Satchidananda says that we will feel this way only after we've gotten kicked and burned enough. The purpose of Prakriti or nature is to give us those experiences. He said "So, we should never condemn nature."

The commentary continues to tell us that Nature, Prakriti is a combination of elements and organs. The organs are the intellect, mind, senses and the body. Even though one might think of nature being outside of us, the body is nature too as it is comprised of the elements (IE. -air, fire, water, earth). We are reminded that nothing in nature can bring our minds unchanging happiness because the mind always changes. If this were not the case we would not always look for change. Think about it. At one time you liked something or someone. Then after a time, you no longer liked the something or someone. Then there is an analogy of how we like to hold on to things and with that comes struggle, tension. We are informed that "All life is a passing show. If we want to hold it, even for a minute, we feel tension." It is pointed out that even with our bodies, we don't want it to change (get older) and the extremes we go to prevent it. "If only we learn to enjoy each change, we can recognize the beauty even in aging." " When we allow things to pass, we are free." By doing this we keep our peace.

Another analogy is given of a silk worm and some of the questions we can ask ourselves are:

  • Where are we now?
  • Are we still eating?
  • Are we in the cocoon?
  • Are we meditating?
  • Are we growing wings?

So the more we enjoy and we don't listen to wisdom (unless we have extraordinary intelligence), we are then taught by nature that puts us in a tight corner as a lesson. When we finally learn our lesson we no longer cling to that and thus become liberated. "After liberation, although we are still in nature, we are no longer bound by it as we grown the wings of viveka (discrimination of real and unreal) and vairagya(dispassion, detachment or unattachment). Like the silk worm, we slip out of the cocoon, we fly out never to return there again.

Swami Satchidananda ends the commentary with "When you've learned nature's lessons she no longer has any business with you, but she continues to exist to teach the many others who have not yet learned. " He says you have graduated from the university and you may go back as an alumnus, but you are no longer attached to the world. As a liberated person you can be useful in the world but not affected by it.