Avoidable Pain - YS - II - 16, YS II - 17

Yoga Sutra II-16 - HEYAM DUHKHAM ANAGATAM - Pain that has not yet come is avoidable

From the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for this sutra says that the karma "which we are creating now - 'the pain which is yet to come' - can be avoided." They are saying this can be done not by ceasing to act but by not having a desire or attachments to our actions. "If we can dedicate the fruits of actions to God, we will gradually unwind the wheel of karma and thus avoid its pain."

Yoga Sutra II- 17 - DRASTR DRSYAYOH SAMYOGO HEYA HETUH - The cause of that avoidable pain is the union of the Seer (Purusha) and see (Prakriti, or Nature).

Swami Satchidananda states "First, Patanjali tells us the reason for this pain." Its cause is the union of the Seer and the seen. Yoga philosophy speaks of two important things: one is the Purusha, the other is the Prakriti. The Purusha is the true Self." The Prakriti is who sees and is everything else. Swami Satchidananda tells us that this is our dilemma in that we are always identifying with what is seen (with what we possess). In other words uniting the two as one. He says that as the Self all things are possessed by us. The dilemma is pointed out in an example of saying the body is slim as opposed to saying "I" am slim. The question is who is slim? "This identification with other things is the cause of all our pain." If we realize this then the changing of things and circumstances will never cause us pain because we know that these occurrences is not who we really are.


Swami Satchidananda ends the commentary telling us to "Stay in your true Self" and that "You are the knower." The key here is to realize "Who is the loser?" No matter what we will realize that we are still here, we didn't lose ourselves.

An Unattached View YS II - 15

Yoga Sutra II- 15 -PARINAMA TAPA SAMSKARA DUHKHAIR GUNA VRTTI VIRODHAC CA DUHKHAM EVA SARVAM VIVEKINAH - To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas, which control the mind.

Swami Satchidananda points out that Patanjali gives a very great truth in the spiritual field in this important sutra. If we contemplated this sutra for a little while daily, our lives would be transformed. "All experiences are painful for the person of spiritual discrimination. In this world, all experiences that come from outside through the world, through nature or material things, are ultimately painful. None can give everlasting happiness."

He says temporary pleasure always end in pain because of fearing the loss of it. Examples given are:

• having a high position - fear of losing the position


• accumulating a lot of money - fear of losing the money


• our beauty and youth - fear of becoming ugly and old

Swami Satchidananda says it alright to have these things as long as you don't let it bring you anxiety and fear. The past pleasures are painful because renewed cravings arising from impressions that were left in the mind. There is really nothing bad in the world, but the three gunas are constantly tossing the mind. [In the Wikipedia, the Sanskrit word guna has the basic meaning of "string" or "a single thread or strand of a cord or twine". The three gunas (based upon the three "tendencies"), are sattva guna, and rajas guna, tamas guna]

One can see these tendencies evident when "What you enjoy one minute you hate the next." Swami Satchidananda further comments that "Real pleasure comes from detaching ourselves completely from the entire world, in standing aloof--making use of the world as a master of it." We are reminded that we cannot escape from everything (which generates pain) because that doesn't work as wherever we go, the world (our world) follows. "Wherever we are, we have to learn to handle things properly."

An analogy is given of one leaving family life to go live in an ashram. If one cannot adapt to his known family, how can one adapt to an unknown group? "The world is a training place where we learn to use the world without getting attached." "Pleasure and pain are but the outcome of your approach." This determines your experience of heaven or hell. It's like learning to swim. At first there is fear, but once learned it becomes enjoyable.

Pleasure and Pain - YS II- 14

Yoga Sutra II- 14- TE HLADA PARITAPA PHALAH PUNYAPUNYA HETUTVAT - The karmas bear fruits of pleasure and pain caused by merit and demerit.

The commentary by Swami Satchidananda for this sutra is very short. If we have done or performed some action that is meritorious, we will experience pleasure and happiness. If we have performed demeritorious actions, we will experience suffering and pain. "A happy or unhappy life is your own creation. Nobody else is responsible." If we can remember this sutra and or the meaning of it, we won't be able to blame or find fault with others. "You are your own best friend as well as your worst enemy."

There really is not much more to be said of this. We can all look at our lives and see the answers for ourselves, especially if one is awake and alert. Needless to say, if we look at everyday life whether the news, our families, our daily situations in our lives we can see this for ourselves. And if we can't , read the previous posts on karmas and obstacles (klesas):

• Karma Past, Present & Future - YS II - 12
• Five Obstacles -YS II-3
• Avidya -Ignorance YS II-4
• Between Ignorance - YS II - 5
• Egoism - Asmita YS II - 6
• Attachment and Aversion YS II-7 - YS II - 8
• Abhinivesa - Fear of Death YS II- 9

Roots and Fruits YS II- 13

Yoga Sutra II- 13 - SATI MULE TAD VIPAKO JATYAYUR BHOGAH - With the existence of the root, there will be fruits also: namely the births of different species of life, their life spans and experiences.

Swami Satchidananda suggests for this sutra that we think about what species we may become in our next birth. He says we might not get a human body as to what thoughts we had previously. If we had animalistic thoughts, the karmas may call for an animal's body. So if we had cunning thoughts, perhaps a fox's body, or eating excessively (thoughts of food) then a pig's body. Swami Satchidananda states that this does not contradict the theory of evolution as the individual soul always continues to evolve. We are reminded that the body is not the experiencer, as life is experienced by the mind through the body.

Whatever we concentrate on is where the mind is focused. So if we are reading a book, hearing outside sounds will not be noticed not because we are deaf, but because the mind is not connected to our ears at that time. "Even in an animal's body, the mind experiences and undergoes things." At this juncture we are told that each body is a different vehicle, that a dog on the road may have been a saint that made a mistake and got that body. "Within each form lies a soul on its evolutionary path toward realization."

The commentary ends stating that this sutra tells us that the span of each life of experiences (pleasure and pain) are determined by karma, which is the fruit of the obstacles (klesas) mentioned in the previous sutras for book II.

See previous posts:

• Five Obstacles -YS II-3


• Karma Past, Present & Future - YS II - 12

Go to http://www.bometernally.com/ and check out the upcoming Immunity Boosting Postures workshop this weekend!

Karma Past, Present & Future - YS II - 12

Yoga Sutra II- 12 - The womb of karmas (actions and reactions) has its root in these obstacles, and the karmas bring experiences in the seen [present] or in the unseen [future] births.


Swami Satchidananda states that Patanjali attempts " to explain what karma is, how it is stored and how it functions. The Sanskrit term karma can mean two things: action and /or the result of action. When you do karma, you reap karma." Swami Satchidananda states that every action leaves an effect and that it is impossible to say which came first. Did the chicken come from the egg and vice- versa or the tree from the seed? No action happens without a reaction, which never goes away as it is stored.

We are informed that there is a receptacle for the karmas, or the womb of karmas (karmasaya), which wait for the opportunity to be born (surface) bringing their reactions. It is the obstacles (klesas) that cause the karmas which will bear fruit now, or in a future life, hence they are seen or unseen. Swami Satchidananda explains that there doesn't have to be separate births for every karma and that the karmas may be manifested together. The analogy given here is of a taxi driver picking up a group of people at one time as opposed to singularly. So a strong and powerful karma will say it must have a body to express itself. And when that karma is over there are others waiting to manifest.

We are further informed that we can even change our present body if we have an intense desire. "If your mind is consumed with intense anger, for example, the whole face and body will change to express that emotion. If the present body can't change enough to fulfill the purpose of a particular thought, the body will be disposed of and you will get a new one. Karmas are that powerful." Imagine how many actions we perform and that each one will bring a reaction, whether good or bad.

In this birth we are not just enjoying the reactions to previous actions or purging karmas, but also creating new karma also. The three kinds of karmas are:

• prarabda karma- Those being expressed and exhausted through this birth; fructifying works
• agami karma - New karmas being created in this birth; current works
• sanjita (sanchita) karma - Karmas waiting to fulfilled in future births; accumulated works

The Wikipedia has the following example of the three karmas, which is the analogy Swami Satchidananda used as well in his commentary:

In Vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the sanchita; the arrow he has shot is prarabdha; and the arrow which he is about to shoot from his bow is agami. Of these, he has perfect control over the sanchita and the agami, but he must surely work out his prarabdha. The past which has begun to take effect he has to experience.

This cycle continues until Self-realization is attained.

Ego - Meditation YS II- 10, YS II - 11

Yoga Sutra II- 10 - TE PRATIPRASAVA HEYAH SUKSMAH - In subtle form, these obstacles can be destroyed by resolving them back into their primal cause [the ego].

Yoga Sutra II- 11 -DHYANA HEYAS TAD VRTTAYAH - In the active state, they can be destroyed by meditation.

Swami Satchidananda comments on the above sutras above together. In Yoga Sutra II- 10 he speaks about breaking the ego and likens it to a pot. The ego has the "smell "of thoughts and in order to get rid of the impressions of the thoughts, one has to break the pot (ego) . He then uses the analogy of using meditation as a process to understand the thoughts and to clean them up. When uprooting a tree, the branches are cut first and then the roots of the tree are dug up.

From the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for these sutras they start with the latter sutra to the former one. Instead of starting with the subtle, the gross form of the fully developed obstacle is to be overcome first. Then when they (the obstacle or klesas) exist vestigially as tendencies (samskaras), they are only destroyed "when the mind is resolved back to its cause, that is, into Prakriti, from which the mind was projected." This the process that leads to samadhi.

Abhinivesa - Fear of Death YS II- 9

Yoga Sutra II-9 - SVARASAVAHI VIDUSO'PI TATHARUDHO'BHINIVESAH - Clinging to life, flowing by its own potency [due to past experience], exist even in the wise.

Abhinivesa can be defined as tenacity for life and is the last of the five obstacles or hindrances (klesas). In looking up the Sanskrit word abhinivesa, it could also mean fear of death.

Swami Satchidananda says of this sutra that we can find a clue on the nature of rebirth (reincarnation) even though "Many Westerners don't believe in reincarnation." Satchidananda says that "Yoga philosophy reminds us that all our knowledge comes through experience." If we don't have experience we cannot learn or understand anything. "Even books can only remind us of something we have experienced in the past."

There is further discussion in the commentary about why we would be afraid of death if we had not experienced it before. The word instinct comes into play where Swami Satchidananda says according to Yoga that " instinct is a trace of an old experience that has been repeated many times and the impressions have sunk down to the bottom of the mental lake." He alludes to the fact that we have died hundreds and thousand of times, so we know the pang of death. When we are born into a human body "we love it so much that we are afraid to leave it and go forward because we have a sentimental attachment to it." This klesa (obstacle) is from the ignorance of our true nature and until we can get rid of it, we are not ready to move on further.

Attachment and Aversion YS II-7 - YS II - 8

Yoga Sutra II-7 - SUKHANUSAYI RAGAH- Attachment is that which follows identification with pleasurable experiences

Yoga Sutra II- 8 -DUHKHANUSAYI DVESAH - Aversion is that which follows identification with painful experiences.

Sukha, a Sanskrit word in the Wikipedia is defined as
“happiness" or "ease" or "pleasure" or "bliss." Dukha in sanskrit is defined as "uneasy". Swami Satchidananda comments on these two sutras together (as they are two sides of the same coin). He reminds us "that happiness is always in us as the true Self", however "We attach ourselves to pleasure because we expect happiness from it". This pleasure is from outside of us. Things that make us unhappy and are painful we attempt to avoid. He says that attachment and aversion are impediments to the spiritual path. Swami Satchidananda paints a picture of the musk deer with the analogy of the musk being compared to the happiness we all have inside and running around looking for it on the outside.

In the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, for both of these sutras are basically similar agreeing (with what Swami Satchidananda says above) that these are obstacles to enlightenment."The spiritual aspirant must not love the things of this world too much; but he must not hate them either." Aversion is a form of bondage which ties us to what we hate of fear. They explain that this is the reason that what you have an aversion to will show up again and again in various aspects of our lives as long we resist it.

Egoism - Asmita YS II - 6

Yoga Sutra II-6 - DRG DARSHANA SAKTYOR EKATMATEVASMITA - Egoism is the identification, as it were, of the power of the Seer (Purusha) with that of the instrument of seeing [body-mind].


Swami Satchidananda states that Patanjali explains egoism in this sutra. "The ego is the reflection of the true Self on the mind. The two appear to be the same, but one is the original, the other a reflected duplicate." Swami Satchidananda says that the ego will always falsely represent the Self until our ignorance is removed. He refers to the ego as the little "i", and the true Self as the big "I". What limits us is the little "i".

All the practices of Yoga are just to remove the little"i". All the difficulties and turmoils in our lives can be removed by eliminating the "i". However, it is the preparation it that takes time to remove it. Sometimes even though we can progress in eliminating the little "i", we might slip back again and have to start again so that we can experience or be the big "I".

Between Ignorance - YS II - 5

Yoga Sutra II-5 - ANITYASUCI DUHKHANATMASU NITYA SUCI SUKHATMAKHYATIR AVIDYA - Ignorance is regarding the impermanent as permanent, the impure as pure, the painful as pleasant, and the non-Self as the Self.

Swami Satchidananda says of this sutra that Patanjali is explaining what ignorance is. (The previous sutra broke down the categories of ignorance.) He is not speaking about not knowing an object, like a piece of fruit, if one had never seen it before. Swami Satchidananda is referring to last part of the sutra the basic ignorance: "regarding the non-Self as the Self." He questions what is Self and non-Self? He says that the Self is what is eternal, never changing and always everywhere as the very basic substance. In other words, whatever exists is the Self. But because of our ignorance we see the Self as different objects.

We as human beings basically regard our body as to who we are and we identify with being a man, woman, black, white, being hungry or lame. Satchidananda says that all these are conditions and qualities of the body. Like if we say we are sick, he asks who is sick? It's the body, not who we really are - the Self. And whenever we make that type of identification, it is when we identify with the non-Self (the part that changes). Any type of feelings of the mind are modifications (vrittis). Once we have understood this then nothing can disturb us in this world. Things will come and go, it is not who we really are.

He ends the commentary with asking who is practicing Yoga. The answer is the mind along with the body. Basically our true nature, the eternal Self does not need any practice. "So, Yoga is neither for a person who has gained the light nor for the totally ignorant person who doesn't bother to know anything." Swami Satchidananda is saying that yoga is for the person in between and to dispel this ignorance(in between) that Yoga is practiced.

Avidya -Ignorance YS II-4

Yoga Sutra II-4 AVIDYA KSETRAM UTTARESAM PRASUPTA TANU VICCHINNODARANAM - Ignorance is the field for the others mentioned after it, whether they be dormant, feeble, intercepted, or sustained.

In this sutra Swami Satchidananda breaks down the stages or categories of ignorance. Avidya is the Sanskrit word for ignorance, where words such as "delusion", "unlearned", "unwise" are used to describe avidya. The categories of avidya are:

• dormant - Here Swami Satchidananda gives the example of how a "baby's obstacles are completely dormant." When we look at babies we see the innocence in them. As they grow and mature the ignorance and the other obstacles dormant in their mind will manifest at the proper time.
• feeble - The example given here is "The mind of an advanced Yoga practitioner" who is not completely free of klesas (obstacles), however, klesas are in a very subtle trace form in the mind. Since the advanced Yoga practitioner has practiced a lot, the obstacles have sunken to the bottom of the mental lake, being weak from lack of use.
• intercepted- Swami Satchidananda uses a beginning yoga practitioner showing how"The obstacles are temporarily pushed down by constant practice of virtuous qualities such as love, truthfulness, discipline, cheerfulness, etc." If the practice of using these qualities are not done for a couple of days, the klesas (obstacles) will immediately surface.
• sustained - This type of ignorance is seen with the average person. Here the klesas are constantly manifesting. The mind is constantly being affected by the obstructions as there is no discipline or awareness to control them. It's like the moment we think about something an act on it like going to a nightclub when thinking about it.

Basically, Swami Satchidananda says by analyzing our minds we can observe if we have dormant klesas, or are we cultivating good qualities, or being overruled by them.

A Pause

Today I am taking a pause between posts of the Yoga Sutra Book Two to acknowledge the Presidential Inauguration 2009. In a way, I see many similarities to this scriptural study of the Yoga Sutra.

I have been contemplating why so many people, myself included, are so moved by President Barack Obama. One of the answers I have received was reading a post from the site http://adapt2whatis.blogspot.com/2009/01/out-box.html which spoke about being out of the box. I suggest you read it. It's a great article.

The other answer came from the review of the post on January 16, 2009 Yoga Sutra I- 26- SA PURVESAM API GURUH KALENAANAVACCHEDAT- Unconditioned by time, He is the teacher of even the most ancient teachers.

Here Swami Satchidananda says "Although all knowledge is within you and you need not get it from the outside, somebody is still necessary to help you understand your own knowledge." This is why we need a teacher or guru to help us to go within and understand ourselves. From the Wikipedia - A guru (Sanskrit: गुरु, Hindi: गुरु, Bengali: গুরু) is a person who is regarded as having great knowledge, wisdom and authority in a certain area, and who uses it to guide others.

The fact that President Obama carries himself as a confident, level - headed person and who appears to be one pointed on the goal of change and hope, kind of fits him in the above role of a "guru" or "teacher". He has touched many of us to get in contact with a deeper part of ourselves. To stimulate people to want to help in the new energy of change is like being a guide, a teacher, a guru. And he hasn't even been in office for a whole day yet! If nothing else comes from this historical moment, at least people are noticing the effect this event has on them.

This I view as a positive stimulus for growth, hope and change and a pause to make this acknowledgment.

Five Obstacles -YS II-3

Yoga Sutra II-3 -AVIDYASMITA RAGA DVESABHINIVESAH KLESAH - Ignorance, egoism, attachment, hatred, and clinging to bodily life are the five obstacles.

Swami Satchidananda says that in this sutra Patanjali gives the names of the obstacles (klesas) which are explained separately in the following Sutras. The obstacles are given in significant order. The ignorance of the Self breeds egoism and when there is ego there is the attachment to things "for the ego's selfish pleasure." Hatred comes into play when the attachment to things are not satisfied, especially if someone got in the way of those attachments. "And finally, because we are attached to things and afraid of death, there is clinging to life in the body."

Minimize Obstacles and Attain Samadhi YS II-2

Yoga Sutra II-2 -SAMADHI BHAVANARTHAH KLESA TANUKARANARTHAS CA - They help us minimize obstacles and attain samadhi.


Swami Satchidananda says of this sutra that Patanjali informs us "why Kriya Yoga should be practiced to minimize obstacles and to get into samadhi." Patanjali basically tells us without Kriya yoga, we can never overcome the obstacles and reach samadhi. So basically all the hatha yoga (physical postures), Japa Yoga (silent repetition of the mantra) and living in Yoga residences or ashrams are all part of the process to prepare us for meditation and samadhi.

Austerity, Study and Surrender YS II-1

Book two of the Yoga Sutra of Patanjali is referred to as Sadhana Pada Book Two, which deals with the practice of yoga as opposed to the aims and or goals of yoga (samadhi) in book I . Prefacing the first sutra of this section,

Swami Satchidananda says that Patanjali refers to practical hints and gives a number of simple directions that can be followed in our daily lives to prepare us for the more subtle practices which lead to samadhi.

Yoga Sutra II-1- TAPAH SVADHYAYESVARA PRANIDHANANI KRIYAH YOGAH - Accepting pain as help for purification, study of spiritual books, and surrender to the Supreme Being constitute Yoga in practice.

Swami Satchidananda begins his commentary of this sutra by the following:"Using the Sanskrit terms, Kriya Yoga comprises tapas, svadhyaya and Isvara pranidhanam"

In addressing the first part, you might wonder how acceptance of "pain as help for purification" can be part of a yoga practice. The word tapas in this sutra, according to Swami Satchidananda means "to burn or create heat." He uses the example that the more gold is heated, the purer it gets as the impurities are removed. He further states "We will actually be happy to receive pain if we keep in mind its purifying effects." Tapas or" self-discipline obviously cannot be practiced in a meditation rooms, but only in our daily lives as we relate to other people."

" Although control of the senses and the organs often seems to bring pain in the beginning, it eventually ends in happiness." I can relate to this with an example of a job I had over ten years ago. At end of my employment, circumstances became unpleasant and I knew it was time to leave. As a result of that situation I became certified to teach yoga. I can actually give thanks to the painful situation which pushed me to do something that I love and brings me happiness.

Swami Satchidananda clarifies that he is not talking about self-torture, but self discipline that is an aid to spiritual progress.

The next part of the sutra has to do with study of scriptural books (swadhyaya). Swadhyaya, or study of the true Self with scriptures like the Bhagavad Gita, The Ramayana, The Yoga Sutras, Shiva Sutras, Bible, Koran, etc. that will elevate the mind. And studying with understanding and from the heart, gleaning new and deeper meanings.

The last part of this sutra has to do with surrendering to the Supreme Being your actions, words and deeds. In other words not doing things in life as the doer or the egoic mind, but from a higher place within us, the higher Self. Swami Satchidananda goes into great deal for these sections, so you can always get his book for further indepth explanation. Stay tuned.

Omniscience YS I -25; The Guru YS I-26

Yoga Sutra I-25- TATRA NIRATISAYAM SARVAJNA BIJAM - In Him complete manifestation of the seed of omniscience.

Swami Satchidananda uses the word omniscience in his translation of the the word sarvajna. From the Wikipedia omniscience is defined as "the capacity to know everything infinitely, or at least everything that can be known about a character including thoughts, feelings, life and the universe, etc. In monotheism, this ability is typically attributed to God".

Swami Satchidananda commented "He" is all-knowing and knowledge itself. "The cosmic knowledge is called the supreme soul, or Purusha". Then he asks us how we can imagine this. He gives the example of a circle stating that the space within the circle is finite and the space outside it is infinite. "If you accept the existence of a finite space, automatically you have to accept an infinite one. Without infinite there can be no finite." If we feel we are limited and finite (our minds and knowledge), then there must be a source of infinite knowledge beyond.

Yoga Sutra I- 26- SA PURVESAM API GURUH KALENAANAVACCHEDAT- Unconditioned by time, He is the teacher of even the most ancient teachers.

Here Swami Satchidananda says "Although all knowledge is within you and you need not get it from the outside, somebody is still necessary to help you understand your own knowledge." This is why we need a teacher or guru to help us to go within and understand ourselves. From the Wikipedia - A guru (Sanskrit: गुरु, Hindi: गुरु, Bengali: গুরু) is a person who is regarded as having great knowledge, wisdom and authority in a certain area, and who uses it to guide others.

Swami Satchidananda asks "where did your guru get that knowledge?" "Then who is the first guru?" He speaks about there being a reservoir of knowledge from which all knowledge comes from and "That's why Patanjali says the supreme Purusha, or Isvara, is the Guru of the gurus." And devotion to the all knowing Isvara is another method for obtaining samadhi. This devotion is an emotional path and is a method easier than the others mentioned to attain the different levels of samadhi. Surrendering to"Him" and "The moment you have resigned yourself completely, you have transcended your own ego."

Satchidananda speaks about how we try to practice yoga with our egos, saying "I" can., for example, empty the mind. It is when we realize that it is not "I", but "You, Lord" (that is doing the action), then we have risen above nature. The bottom line is that nobody can obtain eternal peace by doing something with the mind, which is a part of nature. The supreme joy we seek can only be acquired by rising above nature by complete surrender.

To go to the sutra you can check with the post for December 16, 2008. This post wraps up book I of the Yoga Sutras. I will periodically come back and revisit this section.

Devotion to God- Isvara YS I-23,24

Yoga Sutra I- 23 - ISVARAPRANIDHANAD VA - Or [samadhi is attained] by devotion with total dedication to God [Isvara].

From the Wikipedia - Ishvara (Sanskrit: Īśvara ईश्वर, Malay: Iswara, Thai: Phra Isuan) is a philosophical concept in Hinduism, meaning controller or the Supreme controller[1] (i.e. 'God') in a monotheistic sense or as an Ishta-deva of monistic thought. Ishvara is also used to denote a "lord" in a temporal sense, as any master or king (a dual usage also found in English).

Swami Satchidananda says of this sutra that devotion is another way to succeed in attaining samadhi is by self-surrender to God. "By the term Isvara, Patanjali means the supreme consciousness--not the individual soul but the supreme soul. Patanjali goes on to explain who Isvara is:"

Yoga Sutra I- 24- KLESA KARMA VIPAKASAYAIR APARAMRSTAH PURUSAVISESA ISVARAH - Isvara is the supreme Purusha, unaffected by any afflictions, actions, fruit of actions or by any inner impressions of desires.

Swami Satchidananda says this sutra means "He has no desire, so He has no action and no need to reap the fruits of action. Then what is He?

In the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, comments for these sutras that this is the first time Patanjali introduces the idea of God. "According to Vedanta philosophy , Isvara is the supreme Ruler of the universe- its Creator, Sustainer and Dissolver." They say what is important is the the concept of devotion. Liberation can be attained without devotion to God (as seen in the previous sutras. "But this is a subtle and dangerous path, threading its way through the pitfalls of ambition and pride. Devotion to a personal ideal of God brings with it a natural inclination to humility and service It sweetens the dryness of intellectual discrimination and calls forth the highest kind of love of which man is capable."

A further comment from this book is that devotion, perhaps belongs to a special temperament and that it is not for everybody. It was also stated in the commentary that to feel devotion is "a very great blessing, for it is the safest and happiest way to liberation."

We see that yoga sutra I-24 describes Isvara as being unaffected by any afflictions, actions, fruits of actions, or by any inner impressions of desires, whereas man is affected by all that is mentioned. Man may become liberated but even in this he differs from Isvara who was never in bondage.

Keen, Intent, Time and Practice YS I-21,22

Yoga Sutra I-21 - TIVRA SAMVEGANAM ASANNAH - To the keen and intent practitioner this [samadhi] comes very quickly.

Yoga Sutra I- 22 - MRDU MADHYADHIMATRATVAT TATO'PI VISESAH - The time necessary for success further depends on whether the practice is mild, medium or intense.

There are no comments here from Swami Satchidananda on these two sutras, just the translations. However in the book "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood, they say for these sutras "Theoretically, there is no reason why we should not achieve the perfect state of yoga within the space of a single second-- since the Atman is eternally within us and our ignorance to this fact could be instantaneously dispelled."

They go on to say that it is our past karmas, present fears and desires and the relative strength of our energies that retard our progress. They say no time period can be put on when this state could be achieved. For some of us it might take months, years or even lifetimes and it all depends on us individually. All they can say that "no effort , however small, is wasted, and the harder we try, the sooner we shall succeed."

Methods to Attaining Asamprajnata Samadhi YS I-20

Yoga Sutra I-20 -SRADDHA VIRYA SMRTI SAMADHI PRAJNAPURVAKA ITARESAM - To the others, this asamprajnata samadhi could come through faith, strength, memory, contemplation or by discernment.

Swami Satchidananda states that these methods will be discussed further in the second book of Yogic practice. Very briefly he says that faith or at least courage should be present. One must be strong and should "have a good memory of all the mistakes you have made and the lessons you've learned so as not to fall back into the worldly rut again." And contemplation , or samadhi is a must as Patanjali has been expounding on throughout these sutras. Finally there is "discernment or discrimination between the real (Self) and the unreal (Prakriti)."

Rebirth - YS I-19

Yoga Sutra I- 19 - BHAVAPRATYAYO VIDEHA PRAKRTILAYANAM - Those who merely leave their physical bodies and attain the state of celestial deities, or those who get merged in Nature, have rebirth.

Swami Satchidananda exlplains this sutra to us saying if we die after practicing a little samprajnata samadhi, Patanjali is telling us that we do not lose all the benefits of the practice. Wherever ever we have stopped, or gained mastery over nature, we will go on to become one of the controllers of nature. "Such people are called videhas." Videha in the glossary of "The Yoga Sutras of Patanjali" translated and commented by Swami Satchidananda is defined as "bodiless".

Examples of dying mastering:

• the gross elements (without going to the subtler ones) makes one the controller of the gross elements of nature.
• the very depth of nature makes one become the Master of Nature. " Such people are called the siddha purushas, or the gods who control the different phenomena - Indra, Varuna, Agni and so on, according to the Hindu names."

Whatever level, we have to come back and study further and get liberated. It's like going to a university. If you drop out temporarily, you don't get a degree. You have to go back to get the degree. You go to a certain point and get into a higher abode and control nature, but the seeds of desires and attachment are still there. "That is why even gods have to become human beings." It is only in the human being level that there is a possibility of liberation. Swami Satchidananda said that "The gods are just human beings who have evolved a little further and learned to control nature and , by that control, have earned the enjoyment of certain pleasures in the heavens. But, after that , they come back" . So the cycle of birth and death will continue until all the seeds of desire get burnt and they become completely liberated by knowing themselves.

This is definitely food for thought. Stay tuned.

Asamprajnata or Non-distinguished Samadhi YS- I-18

Yoga Sutra I- 18 VIRAMA PRATYAYABHYASA PURVAH SAMSKARASESO'NYAH- By the firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished]

A definition from http://en.mimi.hu/yoga/asamprajnata_samadhi.html -Asamprajnata Samadhi supraconscious. The citta and the object of meditation are fused together. The consciousness of the object of meditation is transcended. All mental modifications are checked (niruddha), although latent impressions may continue.

In this commentary of this sutra, Swami Satchidananda continues to talk about samprajnata samadhi (distinguished) with all its four varieties should be practiced. He talks about how the buried seeds can still come up in the conscious mind and pull you back into worldly experience. It is only when all four stages are passed can one progress into asamprajnata samadhi where even the ego feeling is no longer present "and the seeds of past impressions are rendered harmless." He further says in this state, only consciousness is present and nothing else. This is the state of a liberated individual, a jivanmukti, and there is no more getting tossed or involved in worldly matters. It is not meant that the liberated person just goes away from the world or dies, but that it is one who lives and the same time is liberated.

Basically Satchidananda is saying we have to understand nature completely, then bring it under control, push it aside and become liberated. If one just attempts to renounce the world by going to a forest or cave and never being free from the nature that is not liberation. Nature will follow. There is no hiding anywhere. There is no other way than to understand it (Prakriti or Nature), handle it properly and then rising above it.

Samprajnata (Distinguished) Samadhi-YS I -17

If you have been following the posts on the Yoga Sutras , the last one was #51. That sutra ended book I of the The Yoga Sutras of Patanjali. Before I go on to book II on the practice of yoga, I will go back to a samadhi I did not initially post. Yoga Sutras (YS) I-17 - VITARKA VICARANANDASMITANUGAMAT SAMPRAJNATAH - Samprajnata samadhi (distinguished contemplation) is accompanied by reasoning, reflecting, rejoicing and pure I-am-ness.


Swami Satchidananda states in his commentary for this sutra that Patanjali is speaking of the final practice called samadhior contemplation, and its variations. Swami Satchidananda says of Patanjali that he is completely scientific as "He sees yoga as a rigorous science and never hesitates to give all aspects of the practice and their ramifications. It is the duty of a scientist to understand and explain every aspect of his discoveries."

Swami Satchidananda tells the reader that you might think you are ready to practice samadhi right now, however, it should be known that this practice only becomes possible after achieving perfection in concentration and meditation. He stresses that the mind must have one-pointedness and be completely under control because the entire mind must be used in the practice of samadhi.

Satchidananda says that Patanjali talks about 2 kinds of samadhis: samprajnata (distinguished) is in this sutra. In the following sutra(which I will cover in the next post) the second kind of samadhi is asamprajnata ( undistinguished). As a scientist, Patanjali further divides the distinguished samadhi into four forms. But before we can even understand these samadhis, we have to understand what nature or Prakriti which'is a closer definition of 'basic matter;' is made up of. "According to Patanjali, Prakriti is also has four divisions: the very gross material; the subtle elements called the tanmatras, which ultimately express as the concrete forms which you see; the mind-stuff (chittam), and the ego or individuality."

"So, samadhi is practiced first on gross objects(savitarka samadhi), then on the subtle elements (savichara samadhi), then on the mind devoid of any objects except its own joy- in other words on the sattvic mind (sa-ananda samadhi)- and finally on the 'I' feeling alone (sa-asmita samadhi)".

"When the mind is focused on a concrete object, that is called savitarka samadhi." Swami Satchidananda reminds us at this point the mind is already well under control. He speaks of "The moment the purely focused mind contemplates an object, it goes to the very depth of that object and understands every particle of it." He uses the example of scientists probing matter and discovering atomic energy. By them practicing savitarka samadhi, they got knowledge and gained power over the atom. He said the benefit of this contemplation is understanding the inner secrets and powers of the object contemplated. He asks what do you do with that power, seeing how the atomic energy was "used for destructive bombs instead of soothing balms."

Savichara samadhi or reflection has to to with contemplating something abstract (tanmatras or subtle elements) like red or white or love or beauty. Because of the abstractness of the word, help of a concrete object is needed for comprehension. Satchidananda says "But if you are able to contemplate and understand concrete objects well, your mind gets the capacity to understand abstract things even without the concrete objects."

Sa-ananda samadhi, which is going subtler, is only joy with no reasoning or reflecting. Not using the intellect and just contemplating the tranquil mind itself, one experiences joy.

In sa-asmita samadhi, there is just the awareness of individuality. You are just there aware of nothing else, contemplating "I-ness." Swami Satchidananda says that the samskaras (past impressions are still in the mind in seed form. "Even though you are only aware of the "I", the samskaras are still buried in the mind."

"The samprajnata samadhis are a process of going inward-not evolution, but involution." Swami Satchidananda further says that "In Yogic meditation we experience involution."

The commentary gets a little involved as you can see. But basically, Swami Satchidananda is saying that we have to work with what we see, the known, and then work ourselves back out to the unknown. He said we cannot just ignore the known and tackle the unknown. It is easier to deal with something concrete, which we can see, feel and touch. Unless you understand Prakriti (Nature) very well you cannot get out of it. This is why one would have to practice the four samprajnata samadhis first in order, one after the other.

Swami Satchidananda warns that there is a danger in practicing Samprajnata samadhis, however we do have to face them. The primary thing here is to prepare oneself with purity and selflessness. "Otherwise , you will be in danger with your new found powers." "These mysterious powers should not be used for selfish purposes."

Nirbija - Seedless Samadhi YS I - 51

Yoga Sutra I-51 - TASYAPI NIRODHE SARVA NIRODHAN NIRBIJAH SAMADHI - When even this impression is wiped out, every impression is totally wiped out and there is nirbija [seedless] samadhi.


Swami Satchidananda states in his commentary for this sutra that it is only now at this point that Patanjali describes the highest samadhi. "Even with the ritambhara prajna the subtle mind is there. There is still a division between the prajna, or wisdom, and the owner of tha wisdom. Even the feeling, 'I have realized God' should go. Then you are completely free. You have attained nirbija samadhi. There is no more birth or death for you; you realize your immortality."

Samskara - Impression YS I - 50

Samskara(s): Sanskrit word meaning impression left by a previous thought or action; latent tendency; are the seed of our past actions. We all have samskaras in our lives that either help or hinder us. So now we come to the following sutra:

Yoga Sutra I- 50 - TAJJAH SAMSKARO'NYA SAMSKARA PRATIBANDHI - The impression produced by this samadhi wipes out all other impressions.

Swami Satchidananda says in his commentary of this sutra that the impression which comes from the samadhi in which you get ritambhara prajna will block all other impressions. Here everything dies away and there is no more returning back as an ordinary person, who is unaware of his own true nature. When one gets to this stage, the stage of no return, one always retain this knowledge (of his true nature). This stage is when one becomes a realized saint or a jivamukta. The word jivan means one who is lives and mukta means liberated. The jivanmukta lives, eats, talks, does business like everyone else but liberated. This liberated person doesn't get excited. This person as a jivanmukta can do anything, like being involved in the world for the sake of humanity without any personal attachment.

Swami Satchidananda concludes the commentary by stating that a liberated person will not be attached to anything, not have impressions or old thoughts to bring them back to ordinary life. The seeds of desire will be completely burnt up and that liberated person will always live in an unattached state.

Absolute True Consciousness YS I - 48, 49

Yoga Sutra I- 48 - RTAMBHARA TATRA PRAJNA - This is ritambhara prajna, or the absolute true consciousness.

"After attaining the pure, non reflective samadhi, the Yogi gets 'wisdom-filled-with-truth." which is the meaning of ritambhara.

According to Swami Satchidananda Patanjali continues on to the next sutra:

Yoga Sutra I-49 SRUTANUMANA PRAJNABHYAM ANYA VISAY VISESARTHATVAT- This special truth is totally different from knowledge gained by hearing, study of scripture on inference.

Swami Satchidananda says here that when one achieves ritambhara prajna, one can understand everything without study. And when you can transend the mind with proper concentration, "you can feel the cosmic force or God." "Experiencing God is something that is genuine and comes only when you transcend the mind." He says that the mind cannot understand God, because it is made of matter and it could not possibly understand that which is more subtle than matter. So basically here, Swami Satchidananda says" that in ritambhara prajna you transcend the mind and gain a knowledge that is realization. " And in order for that to happen, the mind must be completely silent.

Nirvichara Samadhi YS I- 47

Yoga Sutra I- 47 - NIRVICARA VAISARADYE'DHYATMA PRASADAH - In the purity of nirvichara samadhi, the supreme Self shines.

This is the super- non - reflective samadhi. (see previous post)

See related posts:

YS I - 46

Samadhis with Seed YS I - 46

Yoga Sutra I-46 -TA EVA SABIJAH SAMADHIH - All these samadhis are sabija (with seed), which could bring one back into bondage or mental disturbance.

The seeds being spoken about here are desires and attachments. Swami Satchidananda states that in all the samadhis previously mentioned, the goal has not been reached. "Even after acquiring all these states," (of samadhi) "you can come back as an ordinary person because of the impressions are still there." In other words, you can experience these states, but if the desires are not completely burned up because the mind is not completely purified, you can once again become plagued with the vrittis of the mind . Therefore, Swami Satchidananda says that is why one should make the mind purified before one practices deep meditation. He goes on to illustrate that even an "impure" mind can see GOD but from a wrong angle.

In his commentary scientists are illustrated as "Yogis" in the sense of how deep they concentrate and meditate producing discoveries and inventions. They are able to get to plumb the secrets of the atoms. He ends his comments stating if we are" to go into the secrets of life and the universe and gain control over them, we should have pure minds to make the proper use of them." If not we will bring destruction on the whole of humanity. Purification of the mind is very necessary.

Reflective - Super 0r Non- Reflective Samadhis YS I - 44, 45

Yoga Sutra I-44 ETAYAIVA SAVICARA NIRVICARA CA SUKSMA VISAYA VYAKHYATA - In the same way, savichara (reflective) and nirvichara (super or non-reflective) samadhis, which are practiced upon subtle objects, are explained.

Yoga Sutra I-45 SUKSMA VISAYATVAM CALINGA PARYAVASANAM - The subtley of possible objects of concentration ends only at the undefinable.

On the two above sutras Swami Satchidananda comments on two other kinds of samadhis which are practiced similarly having finer elements for their objects. Satchiananda says basically "In other words, the finer objects [tanmatras, chittam and ego] ultimately end in the primal force called the Prakriti, or the primordial basic substance in its unmanifested condition." So basically in this condition there is no name, form or thought and just a fully balanced, tranquil unmanifested state of nature. And it is here that the mind has at he power to go to the very root of this unmanifested nature.

Nirvitarka Samadhi YS I - 43

Yoga Sutra I-43 - SMRTI PARISUDDHAU SVARUPA SUNYEVARTHA MATRA NIRBHASA NIRVITARAKA - When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality. This is nirvitarka samadhi, or samdhi without deliberation.


What this type of samadhi is (without deliberation) is unmixed with the sound or name, the object or meaning and knowledge. Here in nirvitarka samadhi there is only knowledge (jnana) of the object meditated on. This is when the memory is purified or devoid or qualities, according to Swami Satchidananda. So this is to know nothing but the object itself as it truly is without our reactions and or preconceived thoughts.

Savitarka Samadhi YS - I - 42

Pantanjali's Yoga Sutra I-42 - TATRA SABDARTHA JNANA VIKALPAIH SAMKIRNA SAVITARKA- The samadhi in which name, form and knowledge of them is mixed is called savitarka samadhi, or samadhi with deliberation.

A definition of Savitarka Samadhi is that the second state of samadhi where there is alternating association of the consciousness between word, knowledge and sensory perception ...

Swami Satchidananda says " that in savitarka samadhi you can actually understand the sound, the meaning, and the resulting knowledge of an object." In an earlier sutra I- 17 VITARKA VICARANANDASMITANUGAMAT SAMPRAJNATAH Swami Satchidananda said "When the mind is focused on a concrete object, that is called savitarka samadhi."

Some of you reading this might think what is this all about. Basically Swami Satchidananda gives an example of this sutra by giving an example of the fact that every time we hear a sound (like the word dog), we simultaneously do all these three things:

• Hear the word
• try to understand the object by the sound
• gain the knowledge of the object

The sound of the word "dog" goes into the brain and tries to find a similar grove. If it does, then we understand the word "dog" that we heard before. So the sound or name (sabda), the object (artha) and the knowledge (jnana) all happen spontaneously. In this samadhi Swami Satchidananda says we can separate them one after the other and that it is a process that we can stop whenever we want.