UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi Patanjali)

UNDERSTANDING THE YOGA DARSHAN

AN EXPLORATION OF THE YOGA SUTRA OF MAHARISHI PATAÑJALI

By

Yogacharya Dr. Ananda Balayogi BhavananiMBBS, ADY, DSM, DPC, PGDFH, PGDY, FIAY

Chairman,International Centre for Yoga Education and Research (ICYER)

at Ananda Ashram, Puducherry, India.www.icyer.com

Dedicated ToThe Greatest Guru In My Universe

THE LION OF PUDUCHERRY

YogamaharishiDr. Swami Gitananda Giri Guru Maharaj

(24-07-1907 to 29-12-1993)

Who Protected the Purity of Rishiculture Ashtanga YogaWith His Mighty Roar of Truth

© 2011 By Yogacharya Dr. Ananda Balayogi Bhavanani

All rights reserved

First Edition : Puducherry 2011

Published by : Dhivyananda Creations44, 1st Cross, Iyyanar Nagar,Puducherry - 13, South India.Tel.: +91-413-2241561e-mail: [email protected]

Photo credits : Gitananda Ashram (Italy)and Yogacharini Shalini (Czech Republic)

Any material reproduced from this book may be done soonly with prior permission of the author and with duecredit to the source. This is an important aspect of YogicCulture and we request all readers to follow this requestin the true spirit of yama and niyama.

CONTENTS

• BLESSINGSFrom Yogacharya Yogashri T.K.V. Desikachar,Founder, Krishnamacharya Yoga Mandiram andKrishnamacharya Healing and Yoga Foundation ............................................ vii

• A NOTE TO THE ASPIRANT........................................................................ ix

• PREFACE ....................................................................................................... xi

• INVOCATION TO MAHARISHI PATAÑJALI ........................................ xv

• THE YOGA SUTRA OF MAHARISHI PATAÑJALI:AN INTRODUCTION ..................................................................................... 1

• SAM£DHIP£DA® ............................................................................... 29

• S£DHANAP£DA® ............................................................................. 107

• VIBHµTIP£DA®................................................................................ 215

• KAIVALYAP£DA® ............................................................................ 305

• COMPILING THE TEACHINGSby Yogacharini Dr. Sangeeta .................................................................... 377

• INDEX ......................................................................................................... 381

• ANANDA ASHRAM AT THE ICYER .................................................... 391

BLESSINGS

Dr. Ananda is a unique being. Not only is he the son of one of the mostsignificant yogis of our times, but also has to his credit, a moderneducation through his degree as a doctor. He is also a truly gifted musician,bringing delightful melodies to the crowds. Such a person who has aspiritual heritage, modern education and an artistic flair is rare in today’scontemporary times.

His devotion to promote the yoga lineage of his father is unquestioned,and is visible through his work both in Pondicherry, and outside. Bothmy colleagues and I have had numerous opportunities to meet and interactwith him. Each time Ananda’s heart extends out so warmly, and it showsme a sign that he has indeed embraced the real meaning of yoga into hisheart.

His latest publication on the Yoga Sutra of Patañjali, is a visible testamentof this fact. Every reader will not only enjoy this practical translation ofthe sutra, but also enjoy the contemporary relevance that Ananda brings tothis work. I am very happy that through his sharp mind and his poeticwords, this endearing text once again will become accessible to the currentand future generations of yoga students.

I bless Ananda to have a long and purposeful life. And I look forward tomany more of his creative endeavours.

Yogacharya YogashriT.K.V. Desikachar

Founder, Krishnamacharya Yoga Mandiram andKrishnamacharya Healing and Yoga Foundation

New No.31 (Old #13), Fourth Cross Street,Rama Krishna Nagar, Mandaveli,

Chennai - 600 028, India ~ www.kym.org

A Note To The Aspirant

The yoga tradition is pan-universal and para-universal in its perspective.In this ancient art and science of right living, reverence is one of themost important qualities required in any sincere aspirant. Without reverenceit is difficult to value “that” which we have and “that” which we havebeen given. It is difficult to understand how blessed we are if we choosenot to realize it. The shat darshan are not just mere, philosophicalperspectives of the dynamic universe but are a reverential witnessing ofthe Divine Universal Nature.

All aspects of yoga are sacred, not in a limited religious sense but in anunlimited spiritual one. All aspects of yoga need to be respected. It isonly when we have such an attitude of respectful love, profound interest,that we can become a yoga bhakta. Then, and then only, will we be fitfor these teachings of the highest nature.

Any attempt to explore the Yoga Sutra of Maharishi Patañjali must springfrom an attitude of respect, reverence and love for these teachings. If thatis absent, then one may as well as be reading any common magazine ornewspaper instead. The place, the time and the frame of mind will enableus to develop the right attitude, the universal beatitude towards theseelevating teachings. This reverence would be completely lost if we chooseto treat them like other mundane information or data.

What attitude will you choose? The choice you make determines whetheror not the treasure house of the Yoga Sutra opens its doors to you ornot!

PREFACE

The art and science of yoga is one of the shat darshan, the six reverentialperspectives of our universe as codified by the ancient rishi of BharataVarsha, known better in modern times as India. The codifier of the YogaDarshan, Yoga Maharishi Patañjali is undoubtedly one of the greatest seersto have ever walked the face of the earth. He must have been a trulyhumane being, a realized soul of exceptional wisdom who also excelledin numerous fields of human thought and endeavor. If I were given theopportunity to travel back into the past, he would be the one person Iwould like to meet. Wouldn't it be wonderful to be able to receive theblessings in person from such a magnificent personality, one who has givenus such an amazing road map so that we all can reach that enlightenedstate of liberation through self-effort? Of course, the very moment weconsciously start to love, live and share yoga, he is there with us in ourevery thought, word and deed. In that way I feel blessed to have thisgolden opportunity to compile teachings that have occurred through thevehicle of my mind and body in the past few years while sharing theYoga Sutra of Maharishi Patañjali with my beloved students in ICYER atAnanda Ashram, Puducherry, India.

Lord Krishna tells Arjuna in the Bhagavad Gita that he will put into thewombs of yogini those aspirants who fail to make it in their previousincarnation. I must have done some good in my past lives for I havebeen truly blessed in this one. I count my blessings with every passingbreath and every passing moment, for it is only through the Divineashirwadam that I have had the good fortune to be born into a familywho lives, loves and shares yoga as eternal and conscious awareness. It isonly the potent blessings of my beloved Guru-Father, Swamiji,Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and my belovedGuru-Mother, Ammaji, Kalaimamani Yogacharini Meenakshi DeviBhavanani, that enable me to do my best at all times. It is truly aGod-given opportunity to have been born to such illustrious and yet "down

xii Understanding the Yoga Darshan

to earth" loving parents and this realization inspires me to strive everymoment to live their legacy through my "life of yoga".

This book is the result of a great labour of love by my dear loving studentYogacharini Sangeeta (Dr. Laura Biagi, Ph.D.) of Italy. She is virtuallythe co-author of this work for she recorded all my sessions on the YogaSutra, transcribed them, made corrections to my writings, inserted theSanskrit and English transliterations and, on top of all of this, kept prodingme every now and then to do my dharma in getting the book publishedat the earliest. I have no hesitation in saying that this book would neverhave seen the light of day if it had not been for her sincere and dedicatedefforts. It is my heartfelt prayer that Swamiji and Ammaji continue toalways bless her with the very best in her life.

Many thanks to Yogacharya Srikant for his dedicated recordings of myclasses during the course of 2008-2009, and to Smt. C. Kaliswari for herprecious help in formatting this book.

I wish to place on record my heartfelt and deepest appreciation for YogaChikitsa Visarada Yogacharya Shri T.K.V. Desikachar, son and successor ofthe legendary Yogacharya Shri T. Krishnamacharya and Founder of theKrishnamacharya Yoga Mandiram, Chennai. His work on the Yoga Sutrahas inspired me tremendously and I humbly express my gratitude to himfor his dedication towards the traditional aspects of yoga including thevedic style chanting of the Yoga Sutra. This style is the one I use in myclasses and in the CD Chanting the Yoga Sutra: A Learning andMeditative Experience (Geethanjali, Super Audio, Chennai, 2011). I deeplycherish his open-hearted and loving blessings and strive to live up to themat all times.

I wish to express my deepest gratitude to Dr. B.R. Sharma, AssistantDirector of Research, Philosophico-Literary Research in Yoga atKaivalyadhama, Lonavla, for his assistance with Sanskrit fonts and typingas well as for his continual encouragement of all my endeavours for thecause of yoga. He is a true humane being, a real yoga sadhaka and I amlucky to have his loving yogic friendship in my life.

Preface xiii

I also wish to place on record my deep appreciation to the followingauthorities for their excellent works that have been a constant source ofinspiration, motivation and wisdom for me at all times during this journey.They are path breakers who have created a lovely trail for us to followand by doing so, have selflessly aided the spiritual evolution of so manysincere aspirants worldwide:

• Ashtanga Yoga of Patanjali, by Yogamaharishi Dr. SwamiGitananda Giri Guru Maharaj;

• Raja Yoga Sutras, by Swami Jyothirmayananda;

• Four Chapters On Freedom, by Swami Satyananda Saraswati;

• Light on the Yoga Sutras of Patañjali, by PadmabushanB.K.S. Iyengar;

• Reflections on Yoga Sutra-s of Patañjali, by T.K.V. Desikachar,Krishnamacharya Yoga Mandiram;

• Yoga Sutras of Patañjali, Interpretive Translation, SwamiJnanesvara Bhavati (www.swamij.com);

• The Science of Yoga, by I.K. Taimni;

• Bhagavad Gita, by Swami Chidananda;

• The Supreme Yoga: Yoga Vasistha, by Swami Venkatesananda.

I thank my beloved Ammaji, Yogacharini Kalaimamani Meenakshi DeviBhavanani for being the "beacon of my life". To paraphrase Einstein,"generations to come will scarcely believe that such a woman ever walkedthe face of the earth". She is the inspiration and motivation of my lifeand never fails to constantly remind me of the purpose of my incarnation.Ammaji, if we must be born again, all I pray for is that I am once againblessed to be your son and student in all those lifetimes.

I thank my Dharmapatni, Yogacharini Devasena Bhavanani for being withme every day and in every way. Her constant support, encouragement andstimulation enables me to always do my best and grow in the process.She has indeed enriched my life through the manifestation of our darling

xiv Understanding the Yoga Darshan

children Dhivya Priya Bhavanani and Anandraj Bhavanani. They are surelythe hope of the future and with the loving guidance of Ammaji, I amsure they will surpass all of us in times to come.

The wholistic, life-transforming teachings of classical yoga can bring abreath of fresh air to the stuffy, egoistic, ill-smelling, scandal-ridden "mefirst thinking" of modern day life. It is my sincere wish that this literaryeffort will benefit all those who seek to live the Higher Life in harmonywith the Divine Spirit.

February 3, 2011 YogacharyaPondicherry, India Dr. Ananda Balayogi Bhavanani

Invocation to

Maharishi Patañjali

$

ªÉÉäMÉäxÉ ÊSÉkÉºªÉ {ÉnùäxÉ ´ÉÉSÉÉÆ

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ªÉÉä%{ÉÉEò®úÉäkÉÆ |É´É®úÆ ¨ÉÖxÉÒxÉÉÆ

{ÉiÉ\VÉË±É |ÉÉ\VÉÊ±É®úÉxÉiÉÉä%Îº¨É **

yogena chittasya padena v¤cham

ma¥am shar¯rasya cha vaidya kena

yo'p¤ karottam pravaram mun¯nam

patanja¥im pranja¥ir¤nato'smi

He who removes impurity of the mind through yoga (Patañjali)

Of speech and body through his exposition of grammar (P¤ºini) and

By composing treaties of medicine (Charaka)

To the One who has done all this, one of the most exalted sages,

To that Patañjali,

I bring my hands together in Anjali, salute and bow.

AUM

YOGA SUTRA OF MAHARISHI PATAÑJALI:

AN INTRODUCTION

YOGA SUTRA OF MAHARISHI PATAÑJALI:

AN INTRODUCTION

One of the greatest minds of human history is the sage MaharishiPatañjali, the codifier of the Yoga Darshan (a reverential view of thehighest reality through the art and science of yoga). He must havebeen indeed an amazing man, for he is credited with giving us:

• Yoga for the purification of the mind (as Patañjali);

• Grammar for the purification of our language and speech (asP¤ºini); and

• Ayurveda (ancient Indian medicine) for purification of thegross physical body (as Charaka).

These three-pronged aspects of his personality are well brought outin the classical sloka found in Bhoja's commentary on the sutra fullyquoted in the Invocation in this book that is addressed to him asfollows:

yogena chittasya padena v¤cham

ma¥am shar¯rasya cha vaidya kena

yo'p¤ karottam pravaram mun¯nam

patanja¥im pranja¥ir¤nato'smi

It boggles our mind to even contemplate this great humane beingwho lived only for the welfare and spiritual growth of his fellowbrethren. Maharishi Patañjali was surely an enlightened soul who hadexperienced the highest state and yet stayed back because he wantedothers to also have that darshan of the Divine and attain the ultimategoal of kaivalya.

4 Understanding the Yoga Darshan

The eternal concepts of the Yoga Darshan have been codified in anutshell through his Yoga Sutra. These sutra must have beencomposed and then transmitted by the oral tradition since at least1000-1500 BC but came into the written form much later in around500 BC-300 AD that is the commonly quoted date for them.

The Patañjala Yoga Sutra, as they are also named, consist of shortsuccinct sutra that run together as though a garland of pearls on astring. This unique method, common to the oral tradition of yoga,helps us to grasp the intricacies of this great science of innerexperience that has been defined by Yogamaharishi Dr. SwamiGitananda Giri as the "mother of all sciences". The sutra were alwayskept short as they were intended to be learnt, memorized and chantedwith reverence and understanding in order to facilitate the developmentof a deep sense of quiet, inner contemplation. The Yoga Sutra arean efficient tool to help the sincere sadhaka remember and understandthe subtleties of the great art and science of yoga and were nevermeant to be a mere instruction manual.

ARRANGEMENT OF THE SUTRA:

The 195/196 sutra (the number depends on the two different versionsthat are available today that defer on the addition of one sutra thatis actually an expansion of the idea presented in the previous one)are arranged in a logical form and placed into four pada.

The pada may be said to be the main chapter division of the YogaSutra, but we must also consider that the term pada refers to thefoot and this may indicate the step-by-step approach advocated byMaharishi Patañjali.

Introduction 5

The four pada are:

1. SAMADHI PADA – This chapter is an exploration of thedifferent aspects of samadhi and gives us a clue about theprocess of introspective contemplation.

2. SADHANA PADA – This chapter lays out the path of yogasadhana in the form of a bahiranga sadhana through thefirst five limbs of ashtanga yoga.

3. VIBHUTI PADA – This chapter deals with the antarangayoga and details the siddhi or psychic accomplishments thatmay be attained through the practice of samyama on variousaspects of the Universe.

4. KAIVALYA PADA – This chapter deals with the attainmentof the highest state of kaivalya (liberation) that ensues whenwe finally go beyond the klesha (afflictions) and karma(action-reaction entwinement) to ultimately become one withthe Divine.

Maharishi Patañjali has arranged all the sutra in a deductive andlogical manner with numerous cross-references to various importantconcepts such as klesha, karma, antaraya, siddhi, guna, and more.

SAMADHI PADA:

What is yoga? The answer to this question is given by MaharishiPatañjali at the very beginning of his unparalleled teachings. The YogaSutra was never meant to be an instruction manual. A certain levelof knowledge and sadhana is expected even before one takes up thestudy of these teachings. They are not for the novice but for thesincere sadhaka who has already made sufficient progress in sadhana.Before we even begin working on this pada, it is expected that we


already have a basic idea about the philosophy, psychology andpractice of yoga. It is expected that we have tried our best toassimilate the teachings of yoga into our life before embarking onthis exploration. All sutra are meant to be worked on under theguidance of a guru, and are definitely not a replacement for one byany stretch of imagination.

Sutra I.1 - I.4 deal with the definition of yoga as a process of mentalpurification. The classical definition of yoga as a discipline to controlthe whirlpools of the subconscious/unconscious mind (yogah chittavrittinirodah – I.2) is given along with the understanding of the processof oneness with the vritti that occurs in the absence of "control".

Sutra I.5 - I.11 deal with the five vritti that are, namely:

• Pramana – cognitive process;

• Viparyaya – process of misconception;

• Vikalpa – illusionary and fantasy-prone states;

• Nidra – the state of inert, sleepy dullness;

• Smriti – the inner process of memory.

Maharishi Patañjali stresses the importance of abhyasa and vairagyain sutra I.12 when he says that the vritti will cease on their ownaccord once one has perfected the twin arts of abhyasa and vairagya.He goes on to define abhyasa as the uninterrupted, disciplined anddedicated practice done with divine aspiration (I.14). The nature ofvairagya as a cultivated nature of dispassionate objectivity, so essentialfor every scientist – be they either the experimental modern ones orthe experiential ancient sages – is dealt with in sutra I.15 and I.16.He gives a cross reference to the highest state of kaivalya (describedin the final sutra of Kaivalya Pada) when he states that one mustdevelop dispassionate objectivity even towards the highest state

Introduction 7

(para vairagya) if one is to attain it (I.16). As is often said, if youlove something let it go: if it comes back to you it is rightfullyyours and if not, it was never yours in the first place!

Maharishi Patañjali deals with the concept of samadhi classifying itinto numerous levels and sub-levels. The lower state of samprajnata(that which is obtained through cognitive thought) is sub-classifiedinto four levels in I.17 as:

• Vitarka – obtained with deep contemplation on grossthought;

• Vichara – obtained with deep contemplation on subtlethought;

• Ananda – obtained with deep contemplation on inner eternalbliss;

• Asmita – obtained with deep contemplation on "that" whichdefines one's individuality within the Universality.

He also states in I.18 that the other (asamprajnata samadhi) dealswith the residual impressions (samskara) that surface once the thoughtprocess has been dealt with through the previous stages.

Sutra I.19 - I.22 deal with the importance of qualities such as shraddha(faithful devotion), veerya (strength of body and mind), smriti (abilityto remember and learn from previous experiences) and samadhi prajna(mental competence for the higher states) that are essential for spiritualsuccess. He also classifies the seekers as mridu (dull and incompetentones), madhya (the average ones) and adimatra (the excellent ones)but then tells us that for the extremely motivated and energetic onewho does not give up, the attainment is much easier (teevrasamveganam asannah – I.21).


The concept of the Divine is dealt with by Maharishi Patañjali insutra I.24 - I.26 where he also stresses the importance of the pranavaand its japa. The pranava aum (also known by the term omkara) isrightly given pride of place in all Indian thought as it is the soundvibration that is the closest to the vibration of the Universe itself.Maharishi Patañjali says tasya vachakah pranava – the vibrationalsound of the Divine is the pranava (I.27).

The pranava consists of the three sacred sounds (nada) that may beexpressed as:

• The akara nada – the AAA sound representing creation;

• The ukara nada – the OOO/UUU sound representingsustenance;

• The makara nada – the MMM sound representingdissolution.

The potent combination of these three sounds results in the productionof the ultimate sacred sound of aum (pranava or omkara nada). Thereis no mantra higher than the pranava and there is no healing toolhigher than the divine power of the Universe! Maharishi Patañjalifurther states that the pranava japa (repeated utterance of the soundwith deep feeling for the meaning – I.28) can eradiate all the obstaclesin the yogic path towards attaining the realized oneness with theDivine (I.29).

In sutra I.24 - I.26 Maharishi Patañjali defines the Divine Self(ishwara) as a special soul (vishesha purusha) who is beyond theklesha (inherent psychological afflictions) and karma (repercussions ofthe action-reaction continuum). He also describes ishwara as theeternal teacher (purveshamapi guruh – I.26) who is beyond time itselfand is the seed of all wisdom (sarvajna bijam – I.25).

Introduction 9

Maharishi Patañjali is blessed with foresight and cautions the sadhakathat there are many obstacles on the yogic path to kaivalya and offersthe solutions to them. In I.30 - I.32 he describes the nine obstaclesfaced by a sadhaka in their sadhana and enumerates these antarayaor chitta vikshepa (I.30) as:

1. Vyadhi – disease;

2. Styana – dullness;

3. Samshaya – indecision;

4. Pramada – procrastination;

5. Alasya – sloth;

6. Avirati – sensual craving;

7. Bhrantidarshana – fantasy / illusion;

8. Alabdhabhoomikatwa – inability to attain any higher state;

9. Anavasthitatwa – inability to maintain that statethat has been attained earlier.

He also details the four-fold external manifestations of these internalobstacles (I.31) as:

• Duhkha – pain / suffering;

• Daurmansya – despair / depression;

• Angamejayatwa – tremors;

• Swasa-Praswasa – irregular breathing.

Maharishi Patañjali then goes on to suggest different methods tostabilize and clear the mind in sutra I.32 - I.39. Focused practice ofone principle (ekatatwa abhyasa – I.32) is stated to be the bestmethod to prevent and deal with the obstacles and their manifestations.The modern tendency of running from teacher to teacher and thefollowing of different methods indiscriminately without any depth cannever bring any result. Such undertakings are the very opposite ofthis vital advice.


He advocates the adoption of positive attitudes (I.33) such as maitri(friendliness towards those who are at ease with themselves); karuna(compassion towards the suffering); mudita (cheerfulness towards thevirtuous) and upekshanam (avoidance and indifference towards thenon-virtuous). Single-minded concentration on the prana (I.34), thesensory experiences (I.35) and the inner light (I.36) are also mentionedwhile he recommends a detached attitude (I.37) with deepening ofone's knowledge through an understanding of the dream (I.38) andmeditative states (I.39).

Once we stabilize our restless mind, it attains the highest clarity andbecomes crystal-like (abhijatasyeva maneh) in its ability to truthfullytransmit the highest experiences (I.41). This clarity is attained throughdifferent stages that he describes in I.40 - I.51:

• Savitarka samadhi / samapattih – mixture of name, meaning andknowledge associated with theobject exists (I.42);

• Nirvitarka samadhi / samapattih – only the object shines forth(I.43);

• Savichara samadhi / samapattih – confusion of subtle aspects(I.44);

• Nirvichara samadhi / samapattih – clarity of subtle aspects (I.44);

• Nirbija samadhi – objectless mergence of innercontemplation (I.51).

Thus, through the Samadhi Pada Maharishi Patañjali helps us tocontemplate and understand the working of our mind. We learn aboutthe processes of the inner journey and begin to comprehend thevarious inner stages on the path of yoga, the science of ultimateunion.

Introduction 11

SADHANA PADA:

This pada deals with the importance of sadhana, the process ofworking towards the ultimate goal in a step-by-step approach. Differentaspects of sadhana are examined with precision and a detailedexploration of the concepts of kriya yoga and ashtanga yoga ispresented for the sincere sadhaka. In this chapter Maharishi Patañjalideals extensively with the first five limbs of ashtanga yoga that areknown as the bahiranga yoga.

Why did Maharishi Patañjali place Sadhana Pada after SamadhiPada? Why did he give the goal first and then the means to achievethe goal? The words sat, sadhu and sada are all part of sadhana.They refer to the constant and repeated process of application towardsthe practice, the one-pointed effort. This implies a focus similar tothat of dharana and dhyana, with dhi or buddhi, emphasizing higherintellectual focus. Sadhana may be said to be similar to abhyasa butis of a higher nature, performed without interruption, based on a firmfoundation and with a desire for a higher goal.

Sadhana is a journey on the path to a higher state. Many are confusedand are only concerned with the results, forgetting the means or toolsused to achieve the end. These tools, however, are often moreimportant than the end itself. Think of the dual process of life anddeath. There are two absolute certainties: we have been born and weare going to die. We often look at these two points and mistakenlythink that the whole aim of life is to die. We must realize that theend is not as important as how we live our life, for the lesson is inliving to the best of our abilities.


Pujya Swamiji often said: "The whole of life is a preparation for themoment you die". At the moment of death we should be in such afocussed state of mind that the only thing holding us back fromfreedom is the body. Is it possible to achieve kaivalya as long as weare in the body? The answer may be "no". Despite not being able toattain to this state while in the body, we must get ourselves soperfectly ready for kaivalya that our body itself is the last obstacle.The day on which guru leave their bodies is celebrated for thisreason, as for example in the annual guru puja at Sri KambaliswamiMadam in Pondicherry. We need to prepare for that final moment,and sadhana is the preparation for kaivalya.

In this pada, the eight limbs of ashtanga yoga are elucidated. Thepath is laid out for purification in body, mind and soul. We becomeclear as a crystal, ready to reach the state of kaivalya. All the statesof samadhi that are internal, described in the previous pada can bereached while one is still in the body. But kaivalya may not beattainable as long as one is still bound to the physical body.

The Sadhana Pada starts off with an exploration of the klesha (inbornpsychological afflictions) and the methods of their removal. Kriyayoga, the potent combination of tapa, swadhyaya and ishwarapranidhana (II.1) is prescribed as the method to facilitate attainmentof samadhi through the elimination of the klesha (II.2).

The five types of psychological afflictions (pancha klesha) areenumerated in sutra II.3 and then detailed in sutra II.5 - II.9 as:

1. Avidya – ignorance of the ultimate reality that manifestsas the mistaking of the non-eternal to beeternal, the impure to be pure, the suffering tobe pleasure and the non-self to be the self (thisis stated clearly in II.5);

Introduction 13

2. Asmita – egoism that results from misidentifying the mereinstrument of experience (buddhi) as theultimate Self (II.6);

3. Raga – attractive attachment to that which gives uspleasure (II.7);

4. Dwesha – repulsive aversion to that which gives us pain(II.8);

5. Abhinivesha – the deep rooted survival instinct resulting fromfear of death that is present in all living beingsirrespective of any amount of knowledge (II.9).

Springing from the breeding ground of the mother klesha (avidya),four different stages of the klesha are described (II.4) as follows:

1. Prasupta – the dormant state;

2. Tanu – the attenuated state;

3. Vicchinna – the manifest state;

4. Udaranam – the overpowering state.

Maharishi Patañjali describes important methods to sever the karmiclink that binds by action-reaction to countless birth-death-birth cyclesfor eternity.

In sutra II.12 - II.25 he describes the process of this gradualdisengagement from the karmic bondage (karma bandha). Accordingto Sage Vashishta in the Yoga Vasishtha, atma jnana (knowledge ofthe self) is the only escape from the clutches of the never-endingcycle of births. Maharishi Patañjali echoes this when he says thatonly the wise one endowed with viveka (discerning intellect) can seeclearly that all worldly experiences are ultimately nothing but sufferingand pain (duhkhameva sarvam vivekinah – II.15). Only the higheststate of kaivalya is the real bliss (anandam). Anything less than that


is pain, according to Maharishi Patañjali. This idea is similar to thecore belief of Buddhist philosophy that views all life as suffering.

Maharishi Patañjali advises us to make efforts to prevent thosemiseries that are yet to occur (heyam dukham anagatam – II.16). Hegives vital clues about the importance of preventive action in avoidingfuture sorrows. In sutra II.17 he further states that the cause of painis the union between the seer and the seen. This unyielding bondagethat causes all suffering is in fact ultimately due to avidya, ignoranceof the reality (tasya hetur avidya – II.24).

Maharishi Patañjali describes the three guna that are the constituentsof the manifest Universe in sutra II.18 where he mentions them bytheir qualities of stithi or stable inertness (tamasica guna), kriya ordynamic action (rajasica guna) and prakasha or illumination (sattwicaguna). The guna are the core of the entire manifest Universe andplay a pivotal role in understanding both the inner and outer nature.

The real purpose of yoga sadhana is expressed by Maharishi Patañjaliin sutra II.28. He states that sustained practice of the various limbsof yoga destroys impurities, enabling the sadhaka to cultivate thehighest wisdom of enlightenment (yoganga anusthand ashuddi kshayejnana diptir aviveka kyatih – II.28).

To this end he enumerates the eight-fold royal path of ashtanga yogaas yama niyama asana pranayama pratyahara dharana dhyanasamadhi in II.29. He then goes on to describe the pancha yama andpancha niyama with precision in verses II.30 - II.34. MaharishiPatañjali calls the yama-niyama as great vows (mahavratam) and saysthat they are not restricted by class, place, time or circumstance(II.31).

Introduction 15

Pujya Swamiji, Yogamaharishi Dr. Swami Gitananda Giri, often saidthat the yoga of Maharishi Patañjali was a "no-option yoga", with afirm insistence on a strong foundation based on yama-niyama beingof paramount importance in yoga sadhana.

Pancha yama are the five moral restraints that cultivate control overthe lower, animal-centric nature thus allowing us to become human.They are:

1. Ahimsa – control of violent tendencies;

2. Satya – control of lying tendencies;

3. Asteya – control of thieving tendencies;

4. Brahmacharya – control of creative energies;

5. Aparigraha – control of possessive tendencies.

Pancha niyama are the five ethical observances that cultivate humanequalities and prepare us for the higher, conscious life of yoga. Theyare:

1. Shaucha – cleanliness at all levels;

2. Santosha – self-contented happiness;

3. Tapa – disciplined efforts;

4. Swadhyaya – introspectional self analysis;

5. Ishwara – the ability to surrender the personal will topranidhana the higher Divine Will after making the best

effort. "Do your best and leave the rest" isanother way to express this. Ishwarapranidhana is basically bhakti yoga that isextolled by Yogeshwar Krishna in theBhagavad Gita as well. YogamaharishiDr. Swami Gitananda Giri often expressed thisbeautifully as atman prasadanam, meaningthat one accepts with gratitude the results ofaction coming back in the form of divineexpression.


He further advises the cultivation of pratipaksha bhavanam, thecontrary view, when negative thoughts of a devolutionary nature arisethat, left unchecked, cause suffering (II.33). In sutra II.34 MaharishiPatañjali warns about the negativities that may be done directly byus (krita), or committed by others through our causation (karita), orbe condoned by us (anumodita). He digs deeper and explains thatthese negative actions rise due to greed (lobha), anger (krodha) ordelusion (moha).

The concept of pratipaksha bhavanam is an amazing teaching andmust be inculcated in the sadhana of day-to-day living. Even if wecannot replace negative thoughts with emotion-laden positivereinforcements, we must at least make an attempt to stop them intheir troublesome track! I have personally found that a strong "STOP"statement works wonders in helping block out the negative thoughtsthat otherwise lead us into the quick-sand-like cesspool of deeper andgreater trouble.

In sutra II.35 - II.45 of the Sadhana Pada, Maharishi Patañjali detailsthe siddhi or psychic accomplishments that manifest through attainmentof a state of perfection in the respective yama and niyama. Theseare detailed as follows:

Ahimsa – cessation of hostility in the presence of thesadhaka (II.35);

Satya – whatever the sadhaka utters will come true(II.36);

Asteya – all riches will flow towards the sadhaka(II.37);

Brahmacharya – great valour is gained and fear of death islost (II.38);

Introduction 17

Aparigraha – knowledge of previous and future births isgained (II.39);

Shaucha – indifference towards the physical body andnon-attachment as well as mental fitness forcheerfulness, one-pointedness, sense controland vision of the inner self (II.40 andII.41);

Santosha – attainment of a state of unexcelledhappiness (II.42);

Tapa – destruction of impurities and perfection ofbody and senses (II.43);

Swadhyaya – union with the desired deity (II.44);

Ishwara pranidhana – attainment of samadhi (II.45).

I find this last statement in II.45 very interesting for it suggests thatMaharishi Patañjali is giving a shortcut to samadhi! It seems to be a"one step leap" to samadhi that is quicker than the normal "eightstep approach" of ashtanga yoga. It is even shorter than the "threestep approach" to samadhi proposed by Maharishi Patañjali throughkriya yoga. He mentions the benefits of kriya yoga (consisting oftapa, swadhyaya and ishwara pranidhana) in sutra II.2 of the SadhanaPada and says perfection produces samadhi.

If we understand the fifth niyama, ishwara pranidhana as theembodiment of bhakti yoga, we can easily understand how the greatsaints of the past such as Mirabhai and Andal have attained to thatultimate Oneness with the Universe through pure devotion. Both ofthese magnificent lady saints of India merged with the Divine throughthe fructification of their pure love.

Having given a clear view of yama-niyama as the firm foundation(adikara yoga) of a systematic yoga sadhana, Maharishi Patañjali


describes the third limb of ashtanga yoga, namely asana as sthirasukham asanam in II.46. This defines asana as a "state" that radiatesstability and ease. Such a state may be attained only through regular,disciplined and determined practice.

The key to attaining this state is given in II.47 where he advises topractice asana with a relaxation of effort (prayatna shaithilya) andcontemplation on the infinite (ananta samapathibyam).

Through the practice of asana, one attains a balanced equanimity(described in the Bhagavad Gita as samatwam) that enables one toovercome the dualities (dwandwa anabighata) that normally tormentmankind into imbalance of mind, emotions and body (II.48).

At the next level Maharishi Patañjali details the concept of pranayamaand its benefits in II.49 - II.53. In II.49 he defines pranayama as the"cessation of the processes of inhalation and exhalation". This issimilar to the hatha yoga concept of kevala kumbhaka, which is aspontaneous cessation of respiration itself.

Such a state of going "beyond the breath" is another example of thegenius of Maharishi Patañjali in explaining the higher concepts withsimplicity. When faced with something that amazes us, we say, "Ittook my breath away!" Imagine then, the state of our breath whenwe are face-to-face with the divine experience itself!

In II.50 he describes the different varieties of pranayama such asthe external (bahya), internal (antara), and the stupefied(stambhavritti). He also explains that pranayama practice is regulatedby the location (desha), season (kala) and rhythm (samkya) makingit either deep (dirgha) or subtle (sukshma).

Introduction 19

He further says that pranayama enables the mind to attain fitnessfor the higher aspects of yoga that begin with dharana (dharanasucha yogyata manasah – II.53). It also facilitates a reverential visionof the Divine Light by destroying the veil of ignorance preventingthis Divine Vision (tatah kshiyate prakashavaranam – II.52).

Having described pranayama as a bridge between the external andinternal worlds, he goes on to define pratyahara in II.54 and in II.55as the "withdrawing of the mind from the sensory engagements". Justas a tortoise withdraws its limbs into its shell, the senses cease tofunction as soon as the mind (the main energy source for sensoryfunction) starts the journey inwards. No wonder the mind is calledthe super-sense or the ekendriya (the "one sense").

At this stage of sadhana, the sincere sadhaka is finally ready for theonward, inner journey and so Maharishi Patañjali ends the SadhanaPada keeping us "in suspense" about the forth-coming Vibhuti Padathat will deal with attainment of powers through practice of the inner,antaranga yoga.

VIBHUTI PADA:

Vibhuti refers to both the accomplished siddhi or powers attainedthrough sadhana, and to that which remains once everything that is"not us" is burned away. When sadhana is pursued deeply, impuritiesare burnt away, turned into ash. Lord Shiva turning Kama (Cupid)into ash is the metaphoric imagery of this process. Impurities are burntuntil the pure sattwa alone remains. When that purity equals that ofpurusha, kaivalya occurs.


In this pada, Maharishi Patañjali begins with an exposition of dharanaor concentration, which is the last practice that we can actually doas from this point onwards, the rest is a natural flow that occurs onits own once dharana is perfected and the process begins.

People tend to say that Maharishi Patañjali divided the eight steps ofashtanga yoga into the first five as external (bahiranga), and the lastthree as internal (antaranga). This idea is mainly based on the factthat the first five steps are described in the Sadhana Pada and thenext three in the Vibhuti Pada. But as we have seen earlier, theinternal journey actually starts with pratyahara. Pranayama is thebridge between the external and internal practices. We do not reallyknow if Maharishi Patañjali divided the pada in this manner orwhether such a division came later. It is more likely that the padaswere all one continuous teaching, with no separation between thelimbs of the yoganga.

Maharishi Patañjali begins the third pada giving definitions of thethree internal aspects (antaranga) of yoga, namely dharana, dhyanaand samadhi. He defines dharana as the process of bindingconsciousness to a point, place, region or object (desha bandhahchittasya dharana – III.1). He further defines dhyana as the statewhen there is a steady and continuous flow of attention andconcentration on a point, place, region or object (tatra pratyayaekatanata dhyanam – III.2).

The state of absorptive super-consciousness (samadhi) is expressed byMaharishi Patañjali as an omnipresent state when the mind loses itselfand the object alone shines without differentiation (tadeva arthamatranirbhasyam swarupa shunyamiva samadhi – III.3).

Introduction 21

These three internal limbs comprise the practice of antaranga yoga.They are known as samyama (flowing together seamlessly) in III.4when he says trayam ekatwa samyama. He then describes inIII.17 - III.37 and again in III.39 to III.49 the special experiences andpowers (siddhi) that result from performing samyama on various grossand subtle objects. Some examples of these siddhi are given below.

In sutra III.17 he gives a logical explanation of how the samyamaon distinction between name, object and existence gives the abilityto understand sounds (speech) of all beings (sarvabhuta rutajnanam).When this distinction is understood, any language becomesunderstandable as all languages are based on this combination ofname, form and experience.

He further says in III.18 that the practice of samyama on samskara(inherent tendencies that manifest as habit patterns) enablesunderstanding previous incarnations. This is logical for these patternsflowing from lifetime to lifetime have a clear association. Once suchan association is understood, the cause-effect relationship can berealized by an analytical process.

In a similar manner he describes many other such siddhi that include:

• Mind reading (III.19);

• Invisibility (III.21);

• Going beyond the senses (III.22);

• Fore-knowledge of time of death (III.23);

• Great strength (III.24);

• Elephantine strength (III.25);

• Clairvoyance (III.26);

• Subtle knowledge (III.27);

• Knowledge of the inner stars (III.28);


• Knowledge of the movement of stars (III.29);

• Knowledge of the arrangement of body systems (III.30);

• Power to go beyond hunger and thirst (III.31);

• Power of great steadiness (III.32);

• Vision of the various siddha (III.33);

• Knowledge of everything (III.34);

• Knowledge of mind (III.35);

• Knowledge of pure consciousness (III.36);

• Divine sensations (III.37);

• Transmigration (III.39);

• Levitation (III.40);

• Great effulgence (III.41);

• Divine hearing (III.42);

• Extreme lightness of body (III.43);

• Removal of the veil of ignorance (III.44);

• Mastery over the five manifest elements (III.45);

• Attainment of anima and the other seven siddhi (III.46);

• Perfection of body (III.47);

• Perfection of sensory apparatus (III.48);

• Mastery over the primal cause itself (III.49).

It is pertinent to note the existence of sutra III.38 where he warnsus that the siddhi obtained by the practice of samyama on differentobjects is both an attainment as well as an obstacle to spiritualprogress! Many sadhaka have lost their way after getting caught upin the magic lure of the siddhi. This causes loss of their spiritualmerit for many lifetimes.

It is with regard to sutra III.22 that the different versions end uphaving either 195 or 196 sutra. Sutra III.21 deals with the conceptof developing the siddhi of invisibility by blocking the rays of light

Introduction 23

that cause vision of objects to occur. In fact this also shows us thatMaharishi Patañjali was an excellent physicist who understood the lawsof light! In this exploration, I am using the version with 195 sutraexcluding the sutra that expands this concept to include the othersenses as well, indicating that we develop the siddhi of not beingheard, smelt, etc.

The detached attitude towards the manifest world is important in yogasadhana, but we are taught by Maharishi Patañjali that it is onlythrough the process of renunciation that the ultimate state of kaivalya(liberation) may be attained (III.50). He tells us that we must giveup even the desire for that highest state, if that state is to occur.This idea has a cross reference in the beginning of the Samadhi Padawhere he says that one must develop dispassionate objectivity towardseven the highest state (para vairagya) if one is to attain it (I.16).The importance of this para vairagya that destroys the seed of theimpurities, thus blessing us with liberation, is described in III.51 astad vairagyaapi dosabijakshye kaivalyam.

He concludes the Vibhuti Pada by telling us that it is only theequality between buddhi and purusha that brings about liberation(sattwapurushayoh shuddhisamye kaivalyam – III.56). Such a state canonly happen if we ourselves become a pure medium for thecrystal-clear transmission of the divine universal impulses. Purity ofthought, word and deed is of paramount importance if we are tobecome the purest vehicles of the Divine Grace.

KAIVALYA PADA:

In the final chapter, which is the shortest of the four (only 34 sutra),Maharishi Patañjali gives us an insight into that highest state of


liberation known as kaivalya. Though this is the shortest of the fourpada in the Yoga Sutra, it is also the most difficult. I say this becausethe concepts in this pada are of such spiritual heights that they trulydefy our ability to even think about them, let alone describe them inmere words. In addition to that, I must confess that I will be tryingmy best to explain concepts of states that I have myself not yetexperienced. When I know something, I will say that I do and whenI don't, I will frankly tell you that I do not. I console myself bysaying, "We will do our best and leave the rest".

At the very beginning Maharishi Patañjali explains how siddhi (thatare mere milestones of progress on the spiritual path) may be obtainedby different methods (IV.1) such as:

• Janma – blessed with the siddhi as a result of birth;

• Aushadi – attaining siddhi through the use of herbs;

• Mantra – attaining siddhi through the use of incantations;

• Tapah – attainment of siddhi through disciplined andaustere efforts;

• Samadhi – attainment of siddhi through deep contemplation.

In sutra IV.4 Maharishi Patañjali says, nirmana chitta asmita matrameaning thereby that the mind emerges from the sense of "I-ness"(asmita). He goes on to advise that it is only the mind born ofmeditation that can help become free of karma (IV.6). That is due tothe three-fold actions that result in latent impressions known as vasana(IV.8). These later fructify into karma.

He deals with the concept of karma and describes the relationshipbetween action-reaction in sutra IV.7 and IV.8. Maharishi Patañjalisays that for the common person, karma may be either white (pure)

Introduction 25

or black (impure) or of the third nature, but for the yogi it is neitherwhite nor black (ashukla akrishnam yoginah – IV.7).

He discusses the concept of reincarnation in sutra IV.9 when he statesthat the deep habit patterns (samskara) have an unbroken continuityand play out from lifetime to lifetime by giving rise to the differenttypes of incarnations (jati), locations (desha), and time frames (kala).He also says that they exist because of the eternal nature of the willto live (ashisah nityatvat – IV.10).

Maharishi Patañjali gives an excellent concept of the three-fold natureof time (trikala) when he says that the past and future both exist inthe present reality, but appear different only because of their differentcharacteristics and forms. This implies that by knowing the presentreality one can also gain the knowledge of the past and future, thusbecoming a trikala jnani (one who knows all the three aspects oftime – IV.12).

Maharishi Patañjali helps us understand the guna by explaining thatthey are the backbone of all that manifests (vyakta) as well as thatwhich is at subtle planes (sukshma) of existence (IV.13). He tells ushow the same object may be perceived differently by the differentminds because they manifest differently (IV.15 - IV.17). No wondereveryone seems to have a personal view of the world! Each mind isdifferent and so naturally each perception of the manifest Universewill be different. At this point, we can understand others better andwe realize there can never be "just one view".

A beautiful statement by Maharishi Patañjali is found in the KaivalyaPada when he says, "No object depends upon only one mind" (nachaekachitta tantram – IV.16). Many think that the whole Universe wouldcollapse if they were not there to keep it going! This is a clear-cut


message from the great sage that the Universe can do quite wellwithout us!

Maharishi Patañjali then discusses the illumination of the mind. Hesays that the activities of the mind are always known by thepure-consciousness, as it is the support and source of the mind itself(IV.18). The mind is not self-illuminating (IV.19) and so it cannotexperience the process of illumination as well as cognize itselfsimultaneously (IV.20). This is thankfully so, for otherwise there wouldbe great confusion due to an absurd progression of cognitions dealingwith what is seeing what, who is perceiving what, what is perceivingwhom, and so on (IV.21).

This is why he also states that the mind field affected by perceptionsof both seer and seen (subject and object), has the potential toperceive all (IV.23). He further guarantees that once we "witness" theAbsolute Reality, the distinction between seer and the subtlest mind,the "false" identities and even the curiosity about our own naturedisappears on its own accord (IV.25).

As we gradually grow into the higher states, there occurs the dawningof higher discrimination (vivekanimnam). When this occurs, the mindbegins to gravitate towards absolute liberation from all experiencesthat otherwise result due to the interaction between the seer and theseen (tada vivekanimnam kaivalya pragbharam chittam – IV.26). Weare pulled into that highest state once we get close to it through ourself-effort.

Maharishi Patañjali warns against complacency for at this highest levelwe must be careful or samskara of the deepest unconscious naturewill stall our spiritual progress (IV.27). These deep residual

Introduction 27

impressions must be dealt with by aum japa, prana dharana and otherpractices mentioned earlier to remove the klesha (IV.28).

With the final frontier being conquered, dharma megha samadhi canmanifest, thus removing the klesha and karma once and for all (tatahkleshakarma nivrittih – IV.30). Dharma megha refers to the potentrain cloud of virtue which blesses with eternal freedom. The torrentialrainfall from this cloud of the highest nature washes away thearrogant, ignorant impurities which keep us from attainment of thehighest state of ultimate realization.

It is at this point (IV.30) that Maharishi Patañjali implies that webecome the Divine Itself in the state of kaivalya. He had earlierdefined purusha as a special soul who is beyond klesha and karma(I.24). We become the Divine by losing our sense of individuality inorder to gain the sense of absolute Universality.

Once this state occurs, the guna automatically recede back into theirown essence having fulfilled their purpose (II.18) of giving bothenjoyment (bhoga) as well as having stimulated us towards theattainment of emancipation (apavarga). We actually even go beyondtime itself (akala) at this point. There are no more ramifications ofthe past or the future. They have disappeared completely. We finallyexist in the Enlightened Now (IV.33).

Maharishi Patañjali concludes the Kaivalya Pada by saying that oncewe reach this point in our spiritual journey, pure consciousnessbecomes established in its own true nature (purushartha shunyanamgunanam parti prasavati kaivalyam swarupa pratishtava chiti shaktihiti – IV.34).


With the attainment of this absolute and most dynamic state of being,our evolutionary journey ends. We have reached the pinnacle byattaining our true essence where division of any kind ceases. AllIndian philosophical thought reiterates over and over that man'sessential, true nature is sat-chit-anandam (absolute reality,consciousness and bliss).

Maharishi Patañjali gives an amazing, crystal-clear road map towardskaivalya through his sutra. Yet the onus lies entirely upon us to followthis path with the twin spiritual arts of abhyasa and vairagya. Thatis the only way that we can attain the goal of absolute liberation.

We must remember always the warning of the sage that we mustnot stop when the siddhi appear for they are mere milestones on thepath. The siddhi are not the destination. We must continue onwardon the evolutionary journey from a mere mortal to merge into theUltimate Divine Existence.

abahu purushakaram shankha chakrasi dharinam

sahasra shirasam shwetam pranamami Patañjalim

I offer my deepest heartfelt salutation to thegreat Maharishi Patañjali, the incarnation ofthe thousand-headed Adishesha, armed withthe conch, discus and mace. May he bless usall in our spiritual search for that highest state

of kaivalya!

Hari Om Tat Sat –May That Be The Supreme Reality!

1

+lÉ ºÉ¨ÉÉÊvÉ{ÉÉnù:

Atha Sam¤dhip¤daÇ

We now start the exposition of thedynamic state of absorption

I:1

+lÉ ªÉÉäMÉÉxÉÖ¶ÉÉºÉxÉ¨ÉÂ *

atha yog¤nu½¤sanam

We now commence the discipline of re-integration.

In the first sutra of the Samadhi Pada, we start the journey ofintegration, reintegration, of union and reunion. This is a journey ofharmony, a journey that helps put together all the pieces blown intochaos as a result of ignorance. It is ignorance, avidya, that explodesindividuals into infinite pieces and yoga is both the process ofreintegration as well as the final goal of re-union with the essence:the Divine. A sort of communion is occurring at all stages of thejourney. Our guru, Yogamaharishi Dr. Swami Gitananda Giri GuruMaharaj, many decades ago sent a friend to study with his guru,Yogamaharishi Swami Kanakananda Brighu. After spending some timewith the great guru, the friend wrote back to our Swamiji saying"Your guru has blown me into pieces. What should I do now?"Swamiji candidly replied: "Pick up the pieces you wish to keep andput yourself back together again". This is the process of yoga. Wepick up the important pieces and put ourselves back together, onceagain.

When Maharishi Patañjali says atha yoganushasanam he hints at thebeginning of an experiential journey, a path of inner and outerdiscipline. People sometimes confuse anushasanam and abhyasabelieving them to be one and the same. However, there is a subtledifference. In anushasanam there is an experiential change occurringat the inner level. This is the change of transformation (parinama), a


change of an experiential nature. On the contrary, in abhyasa thereis more of "doing" as compared to the "being" that is implied in theword anushasanam. We shall be delving into the concept of abhyasain more detail at a later stage.

Atha refers to the now, this auspicious moment in which we startour journey back home, "OM sweet OM"! This can refer to both themicrocosmic "now", the minutest moments in time, and themacrocosmic now that can encompass our entire lifetime. This word,atha, is of very auspicious nature so Maharishi Patañjali starts theYoga Darshan with a most positive word. Anushasanam requiresintense preparation and training built up in a step-by-step manner.Anushasanam is not merely the study or practice of yoga. It impliesan experiential inner journey through intense practice based on aregime of strict discipline. Without discipline there cannot beintegration, as it is only through the strong adhesive of disciplinethat all the scattered pieces can come back together to re-form thewhole. This is not the discipline that rises from a sense of fear. Itmust come from within, and may only occur when we realize whata great opportunity we have to regain our real state of completeness.At a later stage, Maharishi Patañjali again mentions anushasanam inthe form of anushthana when he begins the exposition on the eightlimbs of yoga.

Sam¤dhip¤daÇ 33

I:2

ªÉÉäMÉ: ÎSÉkÉ´ÉÞÊkÉÊxÉ®úÉävÉ: *

yogaÇ cittavÁttinirodhaÇ

Yoga is the cessationof the whirlpools of the subconscious mind.

This is one of the most often quoted definitions of yoga and theonly one really given by Maharishi Patañjali. Chittavritti are thefluctuations of the mind-field (a real mine field!). Swamiji GitanandaGiri Guru Maharaj is one of the few to point out that the chittavrittiare not only the fluctuations and modifications of the conscious mind,but are mainly of the subconscious and unconscious levels of mind.We can deal with the conscious mind but the subconscious mind, onthe other hand, is like a volcano on the verge of eruption. We donot really know when this eruption will happen, but placing a capon the volcano will not do the trick. We need constant awareness sothat when this eruption does happen, when the chittavritti emerge fromthe subconscious mind, we are prepared to tackle them. In the ancientmythological history of India, there is a story that contains a similarconcept. The great sage Agasthya who came to the southern regionof India from the north, was asked to drink up the ocean atPuducherry (then Vedapuri) so that asura (demons) hiding beneaththe waters could be vanquished by the deva (divinities). The asuranormally lived under the water and came out at night when theywere at the height of their powers. The deva who were sunworshippers (sura) were unable to defeat them in battle. When sageAgasthya, through his remarkable ability (siddhi), drank up the ocean,the asura were exposed to light and the deva could defeat the


negative forces. In the same way, as long as subconscious activitiesare underground, we cannot deal with them. The enemy needs to bebrought out of its comfort zone if it is to be defeated. Whenever theconscious mind tries to deal with the subconscious mind, we aresucked under – this is why Swamiji explains the chittavritti as the"whirlpools of the subconscious mind". Before we know it, we arepulled down to the bottom of the ocean. The process of yoga is themethod of bringing these subconscious and unconscious activities upto the conscious level. Then, actively and consciously they may bedealt with. This is not covering up or hiding as understood by manyseekers who just sweep their psychic under the carpet until they createa flying carpet full of troubles. This is a process of unveiling,understanding and letting go. This conscious process occurs minuteby minute, through the entire lifetime, until a cessation of theseactivities through consciousness occurs. Both the process and the stateof cessation are yoga.

Sam¤dhip¤daÇ 35

I:3

iÉnùÉ pù¹]Öõ: º´É°ü{Éä%´ÉºlÉÉxÉ¨ÉÂ *

tad¤ dra¿·uÇ svar¶pe' vasth¤nam

Then the seer is established in the form of its real Being.

The seer or witness to this whole process is the atman, the Self,that aspect of the Divine that is the witness to all that is experienced,the sakshi. When the whirlpools have subsided, the seer may finallydwell in its own essential form. In this state, the clouding or distortingfactors do not exist anymore. There is inner clarity. Avasthanam heremeans a niche, a spot. Until we see who we are, we cannotunderstand ourselves. It is like a pond with the best of diamonds atthe bottom, but with an uneven surface due to waves. One cannotsee what lies under the water. The same can be said of ourmind-fields. We have a great treasure, a nidi, as Swamiji used tocall this invaluable gift that lies within all of us. What is a greatertreasure than the knowledge that we are the Divine? Yet most peoplearound the world are running behind money, name, fame and more.We have to lose our sense of a smaller and unreal self if we are togain the realization of the Self.

Swarupe avasthanam, the niche of one's Essential Form, is in adynamic and constant state of change. It is not a place to reach andlive happily ever after. The only way to establish oneself in it isthrough consciousness. This requires a constant awareness in thepresent moment. The ego exists mainly in the past and future: in thepast in the form of memories, and in the future in the form of


projections. In the real present, however, there is no ego, only theExperiential Being.

Maharishi Patañjali thus gives in these first few sutra, a frame workto be developed, as we progress on the path. What is yoga, what isits process and what do we gain by it? In the first sutra, he hasintroduced yoga as a disciplined and experiential pathway. In thesecond he has explained the need to control the fluctuations of themind-stuff. In the third sutra he has explained that when thewhirlpools are controlled, one discovers the treasure of one's ownEssential Nature.


I:51

iÉºªÉÉÊ{É ÊxÉ®úÉävÉä ºÉ´ÉÇÊxÉ®úÉävÉÉÊzÉ¤ÉÔVÉ: ºÉ¨ÉÉÊvÉ: *

tasy¤pi nirodhe sarvanirodh¤nnirb¯jaÇ sam¤dhiÇ

When even these cease to existthe seedless state of absorption occurs.

This is still not enough. We need to go beyond even these positivehabits to experience the last and final freedom. When we transcendeven these positive samskara, complete cessation of vritti occurs, andnirbija samadhi, the dynamic state of seedless absorption, dawns.Initially the seeds were large and gross. Then these seeds took moresubtle aspects becoming even more subtle. The final stage is the totalburning out of all the seeds, so they may never sprout again. In thehighest stage, even the most positive, evolutionary impressions mustcease. It is like a ladder that we need to kick away once we havereached the top. The final possession we must relinquish is the limitedindividuality. When that is renounced the state of unlimitedUniversality may occur with the Divine Grace.

<ÊiÉ {ÉÉiÉ\VÉ±É ªÉÉäMÉnù¶ÉÇxÉä ºÉ¨ÉÉÊvÉ{ÉÉnù:

iti p¤tañjala yogadarshane sam¤dhip¤daÇ

This brings to an end the yogic perspective on samadhias expounded by Maharishi Patañjali.

2

+lÉ ºÉÉvÉxÉ{ÉÉnù:

Atha S¤dhanap¤daÇ

We now start the exposition on theprocess of self-effort

II:1

iÉ{É:º´ÉÉvªÉÉªÉä·É®ú|ÉÊhÉvÉÉxÉÉÊxÉ ÊGòªÉÉªÉÉäMÉ: *

tapaÇsv¤dhy¤ye½varapraºidh¤n¤ni kriy¤yogaÇ

Kriya yoga consists ofintensive self-discipline, introspective self-analysis andsurrender to the Universal Will after doing one's best.

Maharishi Patañjali begins the next pada with kriya yoga, the yogaof action, the yoga of purification, the yoga of cleansing one's ownself through the fire of right action. What are these right actions?There are three actions within the ambit of kriya yoga: tapa,swadhyaya and ishwara pranidhana. Tapa is the discipline of one'sown self, developing the capability to do the most difficult things,to push beyond one's limits. We must set and reset the limits on acontinuous basis. This is tapa manifested as an external discipline.On the other hand swadhyaya is internal discipline, the process ofgoing inward and analyzing our nature. This analysis must be withoutcommiseration. "Analytical self-introspection must be", as Ammaji says"Without justification, identification or condemnation". We must learnto look at ourself with objectivity, vairagya or dispassionatedetachment towards our own personality. Ishwara pranidhana issurrender to the higher, universal Divine Will. We must do our bestand this must be coupled with a dispassionate attitude of being ableto leave the rest. This results in pure and responsible actions. Theself-serving ego is sublimated when we offer our actions andaspirations to the Divine Will. But we must never forget that beforegiving up to the Divine, we must do whatever is possible within thecircumstances and our own limitations. This should not be confused


with escapism. Escapism is tamasica, inert and devolutionary. Ishwarapranidhana is, on the contrary, of the highest, sattwica, evolutionarysurrender. It is, to be concise, surrender after utmost effort and releaseof expectations for any desired results.

The Divine is not a sadist. He/She/It will never give us a challengethat is beyond our capacities. The bigger the challenge, the greaterwill be our capacity to overcome it. Great challenges are actuallycompliments to our capacities, for life only tests us to the limits ofour abilities and not beyond that.

S¤dhanap¤daÇ 111

II:2

ºÉ¨ÉÉÊvÉ¦ÉÉ´ÉxÉÉlÉÇ: C±Éä¶ÉiÉxÉÚEò®úhÉÉlÉÇ¶SÉ *

sam¤dhibh¤van¤rthaÇ kle½atan¶karaº¤rtha½ca

[Kriya yoga enables one]to attenuate the afflictions and

attain higher states of absorption.

What is the purpose of kriya yoga? To reach the deep state ofsamadhi and to reduce the effects of the klesha, the psychologicalafflictions, the coloured filters through which we perceive reality. Ifwe saw life through perfect filters, we would perceive reality as itis. These impurities or klesha distort our perceptions. The klesha needto be attenuated, minimized and reduced (tanukarana). Kriya yogacan be compared to walking on a path in the deep forest. We mustconstantly move forward but must first clear away the underbrushand stones hindering the journey.


II:3

+Ê´ÉtÉÎº¨ÉiÉÉ®úÉMÉuäù¹ÉÉÊ¦ÉÊxÉ´Éä¶ÉÉ: C±Éä¶ÉÉ: *

avidy¤smit¤r¤gadve¿¤bhinive½¤Ç kle½¤Ç

These afflictions areignorance, false identity, attraction, repulsion

and survival instinct.

These klesha are within us right from our birth and keep us fromknowing who we are, from realizing our true Self. The klesha are offive types. Although the five types are listed separately, they are allinterdependent. They are: avidya, asmita, raga, dwesha andabhinivesha.

The first klesha is avidya, ignorance of the true reality. Avidya is therefusal to see, not wanting to know the reality. The first part of theword ignorance is "ignore", the refusal to acknowledge the existenceof something. Ignorance is not only an inability but also a refusal tosee which rises out of escape mechanisms. If we don't knowsomething, we don't have to do anything about it. This mechanismallows one to be "blissfully ignorant" of the reality, of Sat!

Asmita is the ego, the false sense of "Me", "Mine" and "I". I havepondered long on the question as to which is worse, ignorance orthe ego. Because of ignorance of true reality ego exists. Once egoarises, it further distorts reality because the I-maker wishes to createreality according to its whims and fancies. As an example: two peoplehave an accident. Both think they are right and that the other personis wrong. This is because they perceive the whole situation in theirown way, the perspective which will make them correct and the other

S¤dhanap¤daÇ 113

person wrong. This is the sense of "I" and "mine-ness" which alwayslooks out for "No.1". The ego is clever and cunning. Lord Shiva,the universal power of eternal goodness, is shown with the ego(Muyalagan) under his feet. Sometimes even Lord Shiva gets distractedduring his cosmic dance (ananda tandavam). Then the ego, takingadvantage of the relaxation of control, sits up, even virtually standsup. The great Lord then must squash it back down to the groundwhere it belongs! The lesson is that true goodness, evolutionarychange and auspiciousness (all qualities associated with Shiva) canonly manifest when the ego is subdued.

Raga and dwesha are twin faces of the same coin, the likes anddislikes we have collected. Raga and dwesha are attraction andrepulsion. Raga and dwesha are equally dangerous as they drag onefrom the balanced plane of physical, emotional, mental and spiritualhealth. Some may think that they are balanced, as they like a fewthings and dislike a few things. However, the likes and dislikes pulland push us off balance, creating total disharmony. Raga and dweshacoexist. When raga is in full flow, dwesha is attenuated and whendwesha is in full flow, raga is attenuated. More often than not,detachment from what we dislike is more important than that fromwhat we like.

Vairagya is dispassion towards what one likes but also from whatone does not like. This includes dispassion towards oneself, too. Beingable to look at one's own personality at all levels with objectivity isdifficult, especially when it comes to likes and dislikes. Dispassionmust exist internally as well as externally. It is equally dangerous tothink or proclaim either "I am the best" or "I am the worst"! Someconsider it spiritual to hate or dislike themselves, and call such an


attitude humility. Self-pity and self-hatred is a big trap, a bottomlesspit, into which many an aspirant has fallen.

Abhinivesha is the deep instinct to survive at any cost. Clinging tolife is glorified in the contemporary world. Abhinivesha rises from adeep rooted fear of death, the fear of a void, the fear of nothingness.This self-preservation instinct is so integral to all beings that eventhe wisest of people cannot escape its hold. It is engrained overmillions of years in genetic material and stored in the most ancientparts of the brain. It is amazing to see what people will do inlife-threatening situations. Only the very rare person can transcendthis inbuilt survival mechanism. That rare person is the real yogi.Dull tamasica people don't know what to do and hence, are stupefiedin the face of death. These are not sattwica people, who are fullyaware, and consciously face death with yogic equanimity. Such peoplehave uprooted this ancient instinct and live in fearlessness and bliss.

3

+lÉ Ê´É¦ÉÚÊiÉ{ÉÉnùù:Atha Vibh¶tip¤daÇ

We now start the exposition of theaccomplished state

III:1

nùä¶É¤ÉxvÉÎ¶SÉkÉºªÉ vÉÉ®úhÉÉ *

de½abandha½cittasya dh¤raº¤

Binding our mind to one place is concentration.

Dharana is the exercise of consciousness, a process of awareness bywhich the entire mental apparatus is bound to or confined within aplace, a point or a thing. The term desha can refer to a point, placeor even a vast country. This word is used because the mind is capableof stretching to any extent and can visualize places that are veryvast, like a galaxy, or very small, like a miniscule dot. The binding(bandha) of individual consciousness to one place is dharana.Normally, the mind likes to roam here, there and everywhere like awild animal. The lower, undeveloped mind enjoys every thing buthates to sit still. It will find this or that excuse to avoid being stillat any cost. To be able to bind the mind to one spot is anachievement in itself. Very few are capable or willing to do so. Theredoes not appear to be much sensual, emotional or material benefit inbeing still, so the lower mind believes such an exercise is withoutvalue. In some ways keeping still also goes directly against thesurvival urge, as not moving could jeopardize the very life of ananimal. Dharana may be explained by the metaphor of first catchinga wild bull, then putting a noose around its neck, and tying it to apoint, a pole. This action prevents the bull from wandering.Furthermore, a corral may be built or a fence which keeps the animalconfined within one place. The bull, of course, is the wild, way-wardmind and the securing of that bull is the act of dharana.


Maharishi Patañjali does not say much about the concentrative process.Dharana is the initial phase of the triumvirate samyama. Patañjaliperhaps expects that anyone studying his treatise will be alreadyundergoing the necessary sadhana under the expert guidance of asatguru. Previously the sage declared that pranayama makes the mindfit for this stage. By practicing pranayama one attains the necessarymental fitness to bind the mind to one spot. The mental states(chittabhumi) must be understood and simultaneously, evolution mustoccur. Minds that are dull and inert (mudha) or totally distracted(kshipta) cannot concentrate in the manner required for dharana. Thatis the main reason one must work through the previous yogangacreating mental fields which are less distracted (vikshipta). Then theone-pointed state of mind (ekagrata) has a chance of manifestingitself. Only much later does the niruddha level of the controlled mindoccur. Don't try to use shortcuts on this important journey, for thereare no shortcuts! If one tries, one will only end up undercutting one'sown growth drastically.

The ego, the personal sense of self, which loves the sensation ofeffort and the reward of accomplishment, success and progress canonly go as far as dharana. After that one must be ready to give upto the Divine Flow. Divine Grace is important for success in theinner aspects of yoga and that may be attained only through theblessings of a realized satguru.


III:55

ºÉk´É{ÉÖ¯û¹ÉªÉÉä: ¶ÉÖÊrùºÉÉ¨ªÉä Eòè´É±ªÉ¨ÉÂ *

sattvapuru¿ayoÇ ½uddhis¤mye kaivalyam

When the purest form of our mind isas pure as pure consciousness,

liberation occurs.

Maharishi Patañjali concludes the Vibhuti Pada by saying equalitybetween buddhi and purusha brings liberation. Such a state occursonly when one becomes the purest possible medium for thecrystal-clear transmission of the divine universal impulses. Purity ofthought, word and deed is of paramount importance. At this mostrefined purest point, when sattwa (the purest aspect of the mind)absolutely equals that of purusha (pure consciousness), kaivalya occurs.The pure becomes the pure. The dewdrop slips into the shining sea.Kaivalya occurs when the vehicle is crystal clear. Then the light ofthe Divine shines through without distortion.

The klesha and karma bandha prevent one from realizing that one isthe Divine Self beyond imperfections as extolled in sutra I:24. Yogaoffers a clear road map for the evolutionary journey towardsre-synthesizing oneself, to attain an un-limited, un-paralleled, unifiedstate of Oneness.

All aspects of the human personality are cultured through the processof yoga. Yoga helps destroy the klesha and eradicates karma bandha.Maharishi Patañjali has given the walking stick, the danda, the supportto aid the traveller for this evolutionary journey. Patañjali's aphorismsare potent seeds to produce the mind-set while undertaking the internal

Vibh¶tip¤daÇ 303

and external culturing processes of yoga. These teachings of yogaspring from the antiquity of Indian culture which encourages the lossof the sense of individuality in order to gain a Universality. Yogiwish peace and happiness not only for themselves, but for all livingbeings. Yogi are not individualists seeking salvation for themselvesalone. On the contrary, yogi are Universalists seeking to live life ina conscious evolutionary manner, with care and concern for not onlytheir human family, but also for those beings living on all planes ofexistence.

May all become true yogi as exhorted by Yogeshwar Sri Krishna whenhe says, "Become thou a yogi, oh Arjuna" (tasmad yogi bhavarjuna– Bhagavad Gita, 6:46).

<ÊiÉ {ÉÉiÉ\VÉ±É ªÉÉäMÉnù¶ÉÇxÉä Ê´É¦ÉÚÊiÉ{ÉÉnù:

iti p¤tañjala yogadarshane vibhutip¤daÇ

This brings to an end the yogic perspective on vibhutias expounded by Maharishi Patañjali.

4

+lÉ Eòè́ É±ªÉ{ÉÉnù:

Atha Kaivalyap¤daÇ

We now begin the exploration of thehighest state of liberation

IV:1

VÉx¨ÉÉèä¹ÉÊvÉ¨ÉxjÉiÉ{É:ºÉ¨ÉÉÊvÉVÉÉ: ÊºÉrùªÉ: *

janmau¿adhimantratapaÇsam¤dhij¤Ç siddhayaÇ

Siddhi may be attained by birth orthrough herbs, incantations, austere penance and

the process of deep absorption.

There is definitely a link between all pada. Maharishi Patañjali beginsthis one by threading connections to the previous one. This sutralists the tools that enable one to attain the previously mentionedsiddhi. He tells us that we can attain the siddhi through the processof birth (janma), through herbs (aushadi), through powerfulincantations (mantra), through austere penance (tapa) and through thedeep absorption of samadhi.

Some people are born with siddhi. They are the born geniuses whoastound the world with their natural talents. This is usually attributedto karma carrying over from previous incarnations. A cursory glanceindicates that these gifted persons seem to have done nothing todeserve their powers of music, dance, literature, science, or spirituality.Yet, they deserve them fully for the efforts made in the pastincarnations have started to flower now. The danger is, of course,that it is easy to forget that these are not only divine gifts but rewardsfor work well done. The ego puffs up and believes itself a chosenone, specially favoured, specially honoured. Once the ego raises itsobnoxious head, the powers usually disappear or are wasted entirely.

It is a blessing to be born human, it is the rare opportunity forconscious evolution. It is a God-given opportunity to strive for


kaivalya. Each and every one is potentially divine. Each and everyone has special talents, sometimes manifest and sometimes latent. Thetruth is that all are born with some power or the other. This impliesthat the Divine expects everyone to nourish, cultivate and developthese gifts and thus help all of humanity to evolve as a unit. Yetmost, at the end of life, go back to the Divine having misused,disused or abused the powers given at birth. Is that the goal of thehuman existence? Failure and bitterness? The rishi proclaim loudlythat it is not!

Some try to attain these powers through the use of herbs andconsciousness-enhancing drugs. The Siddha and Natha were knownto be alchemists. There are many stories of siddha turning straw intogold. Our param guru Srila Sri Kambaliswamigal is said to have hadsuch powers. Yet, their greatest alchemy was when they were able totransform the mundane consciousness of their disciples into the divinesparkling jewel of exquisite awareness. The tragedy of the human race,however, is that it values non-valuable things, like gold, fame andpower, and does not value valuable things like spiritual wisdom andlove.

When asked about the difference between reaching siddhi withhallucinogens or without them, Swamiji's reply was that suchchemicals would have only a temporary effect of the "high". Hestressed the fact that after a short while, the person would alwaysfall back into their previous state of consciousness. They would thensuffer the "low", making them want the "high" again. This triggersaddiction. Swamiji also added that such chemicals altered brainstructure in a harmful way. He felt that brains damaged by suchchemicals would be rendered unfit for higher conscious experiencesin future. There is a world of difference between chemicals producing

Kaivalyap¤daÇ 309

experiences, and experiences producing chemicals. The human bodyproduces its own potent chemicals which facilitate states of alteredconsciousness. These suffice for higher experiences.

Mantra are normally translated as incantations or prayers. They arethat too, but most importantly mantra are the means to tune intovery powerful vibrations that can raise levels of consciousness. Theyare potent tools of the mind (man referring to mana or mind andtra referring to a tool). When applied properly, they can bring aboutmiraculous results. The South Indian Shaiva Siddhantha traditionplaces great importance on proper use of mantra in healing. Manyof the Dravidian saints such as Thiru Gnana Sambandar are creditedwith miracles through their songs in praise of the Lord. The pathigam(ten versed song) sung by Sambandar in Madurai is said to havecured the Pandya king of an incurable disease, while another of hispathigam sung at Mailapore restored the life of a young girl namedPoompavai, who had died of snake bite.

To my mind, however, the best and safest method to attain siddhi isthrough tapa and samadhi. Self-effort, intense discipline and deepintrospectional analysis enable us to truly earn such powers. Whenthe powers are preceded by methods of tapa and samadhi, the chancesof misuse is much less. Power without responsibility is dangerous.Power without effort and skill is unearned. Power without moralityand ethics is destructive. Power without consciousness is dangerous.Responsibility comes naturally when one earns the reward throughconscious efforts. Power corrupts. Absolute power corrupts absolutely.Rightly, Patañjali warns us, "Beware of powers".

Kaivalyap¤daÇ 373

IV:34

{ÉÖ¯û¹ÉÉlÉÇ¶ÉÚxªÉÉxÉÉÆ MÉÖhÉÉxÉÉÆ |ÉÊiÉ|ÉºÉ´É:Eòè´É±ªÉÆº´É°ü{É|ÉÊiÉ¹`öÉ ´ÉÉ ÊSÉÊiÉ¶ÉÊHòÊ®úÊiÉ *

puru¿¤rtha½¶ny¤n¤Æ guº¤n¤Æ pratiprasavaÇkaivalyaÆ

svar¶paprati¿·h¤ v¤ citi½aktiriti

Having completed the purpose of existence,involution of the guna occurs into nothingness and

pure consciousness becomes established in its own true nature.

Maharishi Patañjali concludes the Kaivalya Pada by saying that oncewe reach this point in our spiritual journey, pure consciousnessbecomes established in its own true nature. The triguna haveinvolutedly disappeared into nothingness and we reside permanentlyin the eternal now, beyond anything and everything.

Ignorant divisions cease. Only oneness remains in kaivalya. We arein fact the Divine Itself, beyond klesha and karma and beyondramifications of time. We are once and for all established firmly inthe absolute power of Pure Consciousness, in our own true nature.Hence we are purusha itself.

In sutra 24 of this pada, the chaturvidha purushartha, the fourlegitimate goals of life were discussed. These purushartha are goalsfor life, and can be attained in a proper manner. This process isachieved by living in tune with our swadharma to attain artha, kamaand finally realize ourselves through moksha. The triguna areintricately linked to purushartha, as they affect every physical,emotional and mental aspect and hence manipulate thoughts, words


and deeds. Hence, when the journey is complete, the guna candissolve into void (shunyanam) leaving nothing behind.

With the attainment of this absolute and most dynamic state of being,the evolutionary journey ends. We have reached the pinnacle byattaining to our true essence where division of any kind ceases. Indianphilosophical thought tells us over and over, again and again, thatour essential, true nature is sat-chit-anandam (absolute reality,consciousness and bliss).

We are now That, and hence, everything that is not That ceasesforever. Such a long, long journey it has been. But our great friend,philosopher and guide Maharishi Patañjali has outlined the path soskillfully for us. We must bow our heads in gratitude to thisMahatma, and pay him tribute by living his teachings every step ofthe way.

<ÊiÉ {ÉÉiÉ\VÉ±É ªÉÉäMÉnù¶ÉÇxÉä Eòè´É±ªÉ{ÉÉnù:

iti p¤tañjala yogadarshane kaivalyap¤daÇ

This brings to an end the yogic perspective on kaivalyaas expounded by Maharishi Patañjali.

** ºÉ¨ÉÉ{iÉÆ ªÉÉäMÉnù¶ÉÇxÉ¨ÉÂ **

samaptam yoga dar½anam

With this we complete thereverential perspective of the

Yoga Darshan.

Ananda Ashramat the International Centre forYoga Education and Research

(ICYER)

This world famous Yoga Institute has been offering intensive Six MonthInternational Yoga Teachers Training Courses from October 2nd throughMarch 25th since 1968, without any break. Thousands of students fromall over India and the world have been thoroughly trained in an intensiveyoga programme which starts at 4.30 am each morning and concludes onlyby 9.00 pm each evening. CLASSICAL RISHICULTURE ASHTANGAYOGA (GITANANDA YOGA) as expounded by the world famous Guru,Yoga Maharishi Dr. Swami Gitananda Giri Guru Maharaj is taught incarefully graded steps. Swami Gitananda, a Medical Doctor born in Indiabut who spent forty years in the West, taught Classical RishicultureAshtanga Yoga (Gitananda Yoga) with a scientific, medical basis. Therevered Swamiji, considered one of the five leading world experts inClassical Ashtanga Yoga, attained Samadhi in December 29, 1993. Yogiccleansing practices and fasting, diet and nutrition are also basic to thecourse.

More than 108 asana, 44 pranayama and 56 kriya are taught in the sixmonths. Thorough study of Patañjali’s Yoga Sutra, Upanishads, YogaVasishtha, Hatha Yoga Pradipika, Gheranda Samhita, Bhagavad Gita andother important yogic texts is made. Training is also given in CarnaticMusic, with emphasis on devotional bhajan. Those interested may also studyBharat Natyam and Classical Instrumental Music. Training in Raja Yogaand Jnana Yoga techniques are given, including elaborate work with yogicrelaxation, concentration and visualization practices. Seats in the course arelimited to ten persons annually, who are accepted only after going throughpreliminary instruction with the Institute’s trained teachers and participationin the 52 Lesson Correspondence Course, Yoga: Step-by-Step, which is the

cccxcii Understanding the Yoga Darshan

basic syllabus of the Six Month Course. The Institute has a traditionalgurukula setting, in an ideal garden atmosphere, on the shores of the Bayof Bengal. Students are also introduced to the Indian way of life, festivals,cultural programmes, community activities and Hindu rites and rituals, tocultivate an awareness of the culture from which yoga has sprung.

From October 2001, this course has been extended to an additional sixmonths training, for those considered suitable, giving “hands-on” trainingin yoga teaching and class organization as well as undertaking senior yogapractices. Those eligible for this advanced yoga work will at the end ofthe one-year training receive a One-Year International Diploma in YogaEducation. ICYER has more than a hundred affiliated yoga centres intwenty-two countries of the world. Thirty books have been published, aswell as a monthly magazine, Yoga Life, which has completed more than40 years of publication for a worldwide audience. The International Centrefor Yoga Education and Research (ICYER) is also headquarters forseveral worldwide organizations, including Vishwa Yoga Samaj, YogaJivana Satsangha (International) and the Society for the Preservation ofRishiculture Yoga (SPARC).

The International Centre for Yoga Education and Research is also theoffice headquarters for Sri Kambaliswami Madam, a 135-year-old Samadhisite of the great Ashtanga Yoga Guru Srila Sri Kambaliswamigal atThattanchavady, Pondicherry. The Samadhi of its founder, YogamaharishiDr. Swami Gitananda Giri Guru Maharaj, is also located at SriKambaliswami Madam and has become a world famous pilgrimage place.Swami Gitananda left his body in Samadhi at 2.20 am December 29, 1993,Arudhra Darshan Day and the full moon in the Tamil month of Margazhi.Daily puja are conducted at Sri Kambaliswami Madam, with elaborate pujaevery Sunday morning. Sunday puja are open to public who wish toexperience a traditional Hindu puja. Grand puja for the Samadhi of theeight Guru of the lineage are conducted throughout the year, as well asmany Carnatic Music Festivals at the Sri Kambaliswami Madam.

Ananda Ashram at the ICYER cccxciii

The City Centre of ICYER is called Yoganjali Natyalayam andYogamaharishi Dr. Swami Gitananda Giri established it on March 29, 1993.The flourishing Centre of Yoga, Bharat Natyam and Carnatic Music withmore than 400 actively enrolled students and nearly 10,000 alumni islocated in Central Pondicherry, behind the Iyyanar Koil and New Bus Stand.It caters to the needs of the local populace as well as providing specialindividual and personally tailored lessons for passing tourists and thosevisiting Pondicherry on a short-term basis. Yoganjali Natyalayam hasdeveloped a very popular Bharat Natyam troupe, which specializes inperformance of the difficult acrobatic Natya Karanas, which are essentiallya form of yoga asana. The Centre presents full length Bharat NatyamDance Dramas every year in July-August to celebrate the birthday of itsvisionary founder, while its spectacular Annual Day is held in June-Julyeach year and is a feast of spectacular music, dance and yogademonstrations.

THE FOUNDER: A Master Yogi and great Spiritual Teacher,Yogamaharishi Dr. Swami Gitananda Giri had the unique talent ofinfusing the mystic insights of the rishi into practical life. The exponentof a Bengali Tantric tradition, which stretches back hundreds of years,Yogamaharishi Dr. Swami Gitananda Giri, a medical doctor and scientist,was able to express the abstract ancient insights in practical modern terms.One of the greatest Masters of Rishiculture Ashtanga Yoga in the twentiethcentury, Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj ofPondicherry, India, was a brilliant and dynamic Guru known affectionatelyas THE LION OF PONDICHERRY. He taught hundreds of thousands ofpersons worldwide the intricate and demanding art and science ofRishiculture Ashtanga Yoga, through his books, his magazine articles, hismonthly magazine YOGA LIFE, and his nine world tours in which helectured and taught hundreds of thousands of seeking spirits worldwide.His influence on the modern world of yoga is immense. He was namedMadathiapathy of Sri Kambaliswami Madam in 1975 and carried out hisreligious duties scrupulously. He founded Ananda Ashram (1968) and later,the International Centre for Yoga Education and Research (1989) onthe shores of the Bay of Bengal, eight kilometers north of Pondicherry.

cccxciv Understanding the Yoga Darshan

He also founded in March 1993 a flourishing City Centre, known asYoganjali Natyalayam, to teach the Indian cultural arts of Bharat Natyamand Carnatic Music, as well as Rishiculture Ashtanga Yoga to the localpopulace. Throughout, his approach was scientific, rational and systematic.In 1987 he was awarded the title, “The Father of Modern Scientific Yoga”by Vishwa Unnyanan Samsad of Calcutta. He was also one of the pioneersin bringing the concepts of traditional yoga to the Western mind. OnDecember 20, 1986, Swami Gitananda Giri was awarded the title “YOGASHIROMANI” by the then President of India Shri Zail Singh Ji, at theWorld Yoga Conference held in Asian Village, New Delhi. He personallytaught an intensive Six Month International Yoga Teachers Training Coursein his Pondicherry Ashram for twenty-five years from 1968. On March 10,1986, Swami Gitananda was appointed to Central Council for Researchin Yoga and Naturopathy, Ministry of Health and Family Welfare,Government of India, New Delhi. He served in this position till hisMahasamadhi. Swami Gitananda cooperated and served as advisor toGovernment in organizing the First International Yoga Festival inPondicherry sponsored by Department of Tourism, in January 1993. Sincethen, the Festival has been held yearly from January 4th to 7th, andYogacharini Meenakshi Devi Bhavanani continues to act as advisor for thisgrand event. Her services and that of Swami Gitananda are regularly andpublicly appreciated by the Pondicherry Government at this festival. SwamiGitananda was given so many other honors, including the honour of beingthe First Vice-President of the All India Association of Mutts and Ashramsbased in Kancheepuram, Tamilnadu to which he was elected in 1983. Theorganization was headed by the Presidentship of the Shankaracharya ofKancheepuram. To name Swamiji’s accomplishments would take volumesand indeed, volumes have been written on him. No history of yoga inmodern times is complete without reference to his name. He is the authorof twenty-two books on yoga, and conducted five World Conferences onYoga as well as headed an international organization with centres in twentycountries. More than 135 centres of Rishiculture Ashtanga Yoga areestablished worldwide, with thousands of Ashtanga Yoga teachers trainedby him now actively propagating not only yoga, but also various aspectsof Indian culture. He was part of the intellectual community of yoga

Ananda Ashram at the ICYER cccxcv

practitioners, and was the Chief Patron of the prestigious Indian Academyof Yoga, centered at Banaras Hindu University, Varanasi, Uttar Pradesh.He has done large amounts of scientific research in yoga, and has numerousscientific and semi-scientific papers to his credit. His work is often citedas references in yoga research projects worldwide. The great Yogi attainedMahasamadhi on December 29, 1993, at the age of eighty-seven years.

THE DIRECTOR: Yogacharini Meenakshi Devi Bhavanani was born inthe United States in 1943 but came to India to study yoga at the ageof 25 and fell in love with the country and its culture. She has lived inIndia ever since, and received Indian citizenship on November 30, 1992,in her own words “the proudest day of my life”. She met her Guru inYogamaharishi Dr. Swami Gitananda Giri Guru Maharaj in 1968, and sincethat time has devoted her life to his teachings and to institutions foundedby him. She has been instrumental in training more than 20,000 villagechildren in the art and science of Yoga and Bharat Natyam since 1975through the Sri Kambaliswami Yoga and Fine Arts Programme. Hundredsof her students trained in this programme have taken up Yoga and BharatNatyam teaching as full-time careers. She is a journalist by profession andher articles and essays appear in national and international magazines andnewspapers. She has been editor of the international magazine Yoga Lifesince 1970 and is Managing Editor of the Ashram’s publishing unit SatyaPress. She is Director of Studies (Ashram Acharya) for the Six MonthInternational Yoga Teachers Training Course offered annually at ICYERfrom October 2nd to March 25th, as well as for the year-long InternationalDiploma in Yoga Education offered from October, 2001 at ICYER. She isa popular Conference and Seminar speaker. She has been OrganizingSecretary for five major International Yoga Conferences in Pondicherry.She is a prolific author and has written a dozen books, including twobooks of poetry.

She has been recipient of many National Awards and was awarded thetitle “YOGAMANI” by the President of India Shri Zail Singh Ji in 1986at an International Yoga Conference held at the Asian Village, New Delhi.In 1998 she was awarded the National Award, Bhaskar Award by Bharat

cccxcvi Understanding the Yoga Darshan

Nirman and Indian Trade Promotion Organization, New Delhi, one of fiftyeminent Indians so honored during the 50th year of Indian Independencefor their contribution to Indian culture and spirituality. In January 1999,Pondicherry Government recognized her service for the cause of IndianClassical Dance and gave her the Puduvai Kalaimamani Award. She wasawarded a Gold Medal by Government of Pondicherry for her work inBharat Natyam on February 26, 2001. She has received numerous awardssuch as Outstanding Senior Citizen, Achiever Award, Best EducationistAward, Puduvaikku Pugazh Sertha Pennamani, Sigaram Thotta Magalir,Sri Aurobindo Award and Puduvai Shakthi in recent times. She is anhonored patron and advisor to Gitananda Yoga Associations of USA, UK,Italy, Germany, Australia, Czech Republic, Spain, Canada and Switzerland.

She has served as an eminent Yoga Expert on the Central Council forResearch in Yoga and Naturopathy, under the Health Ministry,Government of India, New Delhi as well as the Finance Committee ofthis Council in March 2000. She has also been a member of the AcademicCouncil of the Pondicherry University. She is presently an eminent YogaExpert on numerous committees in the Health, Education and HumanResources ministries of the Central Government of India.

She is Director of Yoganjali Natyalayam, a popular City Centre for thepropagation of Yoga, Bharat Natyam and Carnatic Music and has developedits famous Bharat Natyam troupe. Yoganjali Natyalayam was founded in1993 as a continuation of the Sri Kambaliswami Yoga and Fine ArtsProgramme that was begun in 1975. She has worked tirelessly to reinstatethe ancient acrobatic Natya Karanas into the Bharat Natyam repertoire andhas presented lecture-demonstrations on this topic at the ABHAI dancefestivals in Chennai. She has also composed, choreographed and directedmore than forty Dance Dramas in the last twenty years, the majority ofwhich are in Tamil, a language she greatly admires.

THE CHAIRMAN: Yogacharya Dr. Ananda Balayogi Bhavanani isChairman of the International Centre for Yoga Education and Researchat Ananda Ashram, Pondicherry, India. He is also chairman of YoganjaliNatyalayam, the premier institute of Yoga and Carnatic Music and Bharat

Ananda Ashram at the ICYER cccxcvii

Natyam in Pondicherry. He is son and successor of the internationallyacclaimed yoga team of Yogamaharishi Dr. Swami Gitananda Giri GuruMaharaj and Yogacharini Kalaimamani Ammaji, Smt. Meenakshi DeviBhavanani. He is a Gold Medalist in Medical Studies (MBBS) withPostgraduate Diplomas in Family Health (PGDFH) and Yoga (PGDY) aswell as Advanced Diploma in Yoga under his illustrious parents in 1991-93.A Fellow of the Indian Academy of Yoga, he has authored 18 DVDs and17 books on yoga as well as published more than seven dozen papers,compilations and abstracts on yoga and yoga research in National andInternational Journals and magazines. He is a Classical Indian Vocalist,Percussionist, Music Composer and Choreographer of Indian Classical Dancein addition to his duties as Programme Co-ordinator of the AdvancedCentre for Yoga Therapy Education and Research (ACYTER), JIPMER,Pondicherry. In recent years he has traveled abroad eight times andconducted invited talks, public events, workshops, retreats and been majorpresenter at yoga conferences in the UK, USA, Italy, Germany, Switzerland,Australia and New Zealand. He is an Honorary International Advisor tothe IAYT (International Association of Yoga Therapists), USA and variousGitananda Yoga Associations all over the world.

For more details contact:

International Centre for Yoga Education and Research (ICYER)

16-A, Mettu Street, Chinnamudaliarchavady, Kottakuppam,(Six Kilometers North from Pondicherry on ECR Highway),Tamil Nadu - 605 104. India.Website: www.icyer.com and www.rishiculture.orgE-mail : [email protected] : +91-413-2622902, 2241561

�

COMPILING THE TEACHINGS

By Yogacharini Dr. Sangeeta

I feel blessed and grateful for the opportunity to work on such an inspiringproject with such a great master as Yogacharya Dr. Ananda BalayogiBhavanani. It is understood, in this paramparai, that devotion and serviceto the guru are very important aspects of yoga. Through karma yoga(selfless service) and guru seva (loving, willing devoted work for the guru)the student is able to test the boundaries of ego, especially in times ofstress and pressure. The illusionary concept of the “I-maker” comes to thesurface easily during these situations. While we may be instrument formanifestation of art (literature, dance, sculpture, science and so on), weare never really the creators. We can invoke, evoke, shape, shift, upliftbut we do not really create. Our true creations have a “channeling” quality.I hit this obstacle over and over again during the eighteen months-longprocess that has brought this project to completion. At times of hecticschedules, I was often caught up in inner complaints that were oftencontradictory: “I am so tired… I want to do this and that instead of sittinghere… I am doing too much… I must free some space to do more…”and so on. It is only when I let go of the sense of “I” and “my” and “Iam doing” that the work flowed at good speed and ease.

I would like to extend my deep and whole-hearted “thank you” to theBhavanani family as well as the students and Acharya of ICYER andYoganjali Natyalayam for their constant and sincere support andencouragement towards the completion of this project.

The Yoga Sutra is a string of pearls, each pearl a universe in itself, asymbol of perfection and utmost beauty. To my understanding, the pathlaid out by Maharishi Patañjali is a path of purification, of slow and steadyelimination of the superfluous, of sublimation of the gross into the subtle.It is not surprising that the work proceeded in a similar way. From the

ccclxxviii Understanding the Yoga Darshan

rough draft to the final version of both the book and the recording, manyhours were spent refining and carving away all that which was “not” thefinal product. And yet, the product is only a snapshot of reality capturedin a moment of time.

The goal of this process is to share, not to dictate; to love and not toseparate. There are and will be as many interpretations of any scripture asthere are men. As the rishi say, “The paths to God are as many as thelives of men”. Yet, there is only One True Love for yoga, and that loveprompts one to live yoga “as a way of life”.

At the end of September 2009, on a late morning, I arrived at AnandaAshram in Chinnamudaliarchavady, a small fishering village on the Bay ofBengal, in Southern India. I had come for a Six Months International YogaTeachers Training in Rischiculture Ashtanga Yoga. Yogamaharishi Dr. SwamiGitananda Giri Guru Maharaj founded the Ashram in the form and structureof complete ancient-Indian guru-kula (literally, the “womb of the guru”)in which he imparted the teachings of his paramparai (lineage, tradition),which merges Bengali Dakshina Marga Tantra and Shaiva Siddhanta fromSouth India.

Here in the guru-kula of this lineage yoga is explored wholistically, in itsmany aspects and names – hatha yoga, karma yoga, mantra yoga andpranayama. As well yogic concepts are not only explored in classes andsatsangha but also experientially lived in the controlled ashram setting,literally, a spiritual laboratory. After the Samadhi of the Guru Sri SwamiGitananda Giri Guru Maharaj, the guru-kula continues functioning underunder the expert guidance of Yogacharini Smt. Meenakshi Devi Bhavananiand Yogacharya Dr. Ananda Bhavanani as well as resident and visitingeminent teachers.

The chanting of the full contents of the Yoga Sutra of Maharishi Patañjaliis part of the teachings in a daily class on Mantra Yoga, led by YogacharyaDr. Ananda Balayogi Bhavanani. I immediately loved this very special class,as vocal music and chanting have been a blessing in my life’s process ofconscious evolution. I was impressed by the competence that Dr. Anandamanifested in his exposition of philosophical, cultural and yogic concepts

Compiling the Teachings ccclxxix

of the Yoga Sutra, as well as his skills in leading our team of students(mostly foreigners to Indian culture) in chanting the Sanskrit sutra in theancient Vedic notation.

After a few weeks, I noticed that Dr. Ananda often expressed his wish(or vision?) for transferring some of his commentaries into a book form.“Why not now?” I thought, “Perhaps I could help”. Before coming to theAshram I had purchased a small but good quality recorder that I coulduse, unobtrusively, in class. I suggested this to my Acharya who, at first,was a bit incredulous. While he did not ask me verbally, I read in hiseyes the question: “Do you think you will be consistent, meticulous, andmethodical enough to be able to keep to this commitment?” All I knewis that I had to make myself available to facilitate the compiling of theseteachings in a written form. There has never been a doubt about the greatworth and necessity of this project ever since.

Useful recordings of the classes from the previous year had also been madeby Yogacharya Srikant, so I started to transcribe those recordings as wellas the ongoing class that, slowly, day-by-day, I was experiencing as astudent. By the end of the Six Months Course I was able to offer thefirst draft of the manuscript (with all the commentaries from both years)to Dr. Ananda as part of my guru dakshina.

I was accepted for admission to the One Year Advanced Yoga TeachersDiploma Course at the end of the six month basic training. My reasonsto apply for this Diploma course had been many. An important motivatingforce was the desire to complete this book on the Yoga Sutra. The workstarted to gain momentum. While Dr. Ananda was busy reviewing thetranscriptions of his classes, cutting, adding, reshaping, and also translatingeach sutra, I inserted the Devanagari Sanskrit font for each sutra, as wellas the English transliterations that we received courtesy of Dr. B.R. Sharma,Assistant Director of Research, Philosophico-Literary Research in Yoga atKaivalyadhama, Lonavla. The text was sent in a digital file so, for eachsutra, I created separate entries and double-checked the accuracy of boththe Sanskrit and the transliterations, as sometimes mistakes can occur inthe transferring of fonts in digital formats. The process was challenging

ccclxxx Understanding the Yoga Darshan

especially during the hot Tamil summer months but also extremelyrewarding.

By the end of August 2010, we had a second draft comprising a title,table of contents, introduction, full text, transliterations, translations andcommentaries of the four pada. I realized that I needed more time tocomplete this work. As well, I was simultaneously working as an editoron the first and second volumes of my beloved guru Ammaji’s The Historyof Yoga, so I applied to stay in the Ashram for another six months.Gratefully, I was granted this privilege.

Originally, Dr. Ananda and I had envisioned a digital recording of thechanting to accompany the book (as this is the way that Dr. Ananda teachesthe sutra in class) but this proved to be impractical at the production andmarketing stages. Still, we did not give up on the idea and decided tocreate a 2-CD pack project, released under the title of Chanting the YogaSutra. A Learning and Meditative Experience (Geethanjali – Super Audio,Madras, 2011). The CD includes one disc described as A MeditativeExperience with the chanting of the Yoga Sutra by Dr. Ananda, as wellas his chanting Pranava Aum 108 times; and one disc described as ALearning Experience which replicates the style of utterance-repetition whichDr. Ananda uses in his classes. He invited Yogacharini Smt. DevasenaBhavanani, Yoga Chemmal Meena Ramanathan and myself to accompanyhim in the studio as the “choir”.

Dr. Ananda and I kept working on the final editing of what was now analmost 400 pages-long text. The cover and the formatting started to manifestthanks Navin Daswani of Super Audio Pvt. Ltd., Chennai and thenblossomed in the able hands of Smt. C. Kaliswari at Advika Ads inPondicherry. A very special heartfelt blessing then came from YogacharyaYogashri T.K.V. Desikachar, Chennai.

Then, in the Spring of 2011, the release.

UNDERSTANDING THE YOGA DARSHAN

INDEX

A

Abhinivesha(-h) 13, 112,

114, 117, 121, 122,

131, 167, 206, 273,

322, 326

Abhyasa 6, 9, 11, 28, 31,

32, 48, 50, 82, 135,

187, 205, 317, 333,

356, 357, 365

Acharam 156, 174

Acharya 157, 291

Adhibauthika 72, 128, 319

Adhidaivika 72, 128, 319

Adhikarin 181, 182, 208,

349

Adhimatra 65

Adhishthatritvam 294

Adhyatma 102

Adi 50, 276, 350, 370

Adi Shankara 276, 350,

370

Adimatra 7

Adrishta 126

Adyatmika 72, 319

Agama 41

Agasthya, sage 33, 284

Ahamkara 38, 79, 88, 350

Ahara 210

Ahimsa 15, 16, 154, 155,

168, 193

Ajapa gayatri 199

Ajapa japa 88, 199

Ajna bindu 266, 267

Ajna chakra 91, 266, 267

Ajnana 146, 367

Akasha 280, 281, 283, 284

Akashagamanam 281

Aklishta 38

Alabdhabhumikatwa 78

Alambana 328

Alasya 9, 76

Alinga(-ni) 100, 138, 188

Ammaji (Yogacharini

Smt. Meenakshi Devi

Bhavanani) 48, 51,

109, 119, 120, 156,

173, 194, 207, 313,

318, 320, 332, 338

Ananda tandavam 113

Anandam 13, 28, 139, 364,

374

Anandamaya kosha 56,

185, 263

Ananta 18, 151, 195, 259

Anantasamapattibhyam

358

Anatmasu 117

Anavasthitatwani 78

Anda chakra 285

Andaja 311

Angamejayatwa 9, 81

Anima 22, 286

Anitya 117

Annamaya kosha 262, 263

Antah karana 138, 139

Antara 18, 202, 266

Antara hrudaya 266

Antaranga(-m) 5, 19, 20,

21, 226

Antaraya 5, 9, 73, 74, 75,

78, 80, 82

Anumana 41

Anumodita 16, 165

Anushasanam 31, 32, 173

Anushthana 32, 152

Anvaya 283, 290

Apa 283

Apana 202

Apara 52, 354, 356

Apara vairagya 52, 354

Aparigraha 15, 17, 154,

157, 176

Apavarga 27, 137, 290,

353, 371

Apunya 85, 129, 250

Arjuna 61, 77, 80, 125,

128, 133, 161, 166,

186, 196, 274, 284,

297, 303, 320, 325,

327, 367

Artha 97, 137, 239, 353,

373

Arthavattva 283, 290

Arunagiri 61, 277

Arupa 188

Asamprayoge 245

Asana 14, 18, 50, 75, 81,

152, 153, 158, 192,

193, 194, 195, 196,

197, 198, 201, 212,

226, 258, 312, 358

Asanga 278

Asat 53, 332

Ashrama 276, 354

Ashraya 328

Ashta siddhi 286, 287

Ashtanga yoga 5, 11, 12,

14, 17, 18, 20, 66, 211,

328

Ashuddhikshaye 152

Asmita 7, 13, 24, 56, 112,

118, 228, 290, 313,

314

Asteya 15, 16, 154, 156,

173

Ashuchi 117

Asura 33, 43, 168, 261, 311

Asvada 273

Atha 29, 31, 32, 107, 215,

305

Atharva Shirsha, Ganesha

204

Atharva Veda 204

Atma 13, 75, 102, 117, 141,

181, 324, 356

Atma bhava 356

Atma jnana 13, 75, 324,

325

ccclxxxiv Understanding the Yoga Darshan

Atmadarshana 181, 182

Atmamaya kosha 56

Atman prasadanam 15,

102, 162

Aum 8, 27, 71, 72, 73, 238,

362

Aum japa 27, 73, 362

Aushadi 24, 307

Avasta 204

Avidya 12, 13, 14, 31, 37,

47, 112, 115, 117, 119,

124, 126, 147, 233,

313, 314, 328, 366

Avirati 9, 76, 77

Ayu 127, 328

B

Bahiranga(-m) 5, 11, 20,

226, 227

Bahya 18, 88, 202

Bala 288

Bandha(-h) 13, 20, 217,

276, 302, 324, 366

Bhagavad 15, 18, 61, 80,

90, 125, 128, 134, 135,

143, 161, 166, 185,

186, 194, 196, 202,

265, 275, 276, 303,

320, 321, 327, 331,

333, 342, 349, 356,

358, 369

Bhagavad Gita 15, 18, 61,

80, 90, 125, 128, 134,

135, 143, 161, 166,

185, 186, 194, 196,

202, 265, 275, 303,

320, 321, 327, 331,

333, 342, 349, 356,

358, 369

Bhakti 15, 17, 162, 190,

191, 287, 311

Bhakti yoga 15, 17, 162,

190, 191, 287, 311

Bhavana(-m) 16, 163, 338

Bhavapratyayo 60, 61

Bhaya(-m) 53, 287, 350

Bhoga 27, 127, 137, 271,

290, 328, 353, 371

Bhrantidarshana 9, 77

Bhuloka 291

Bhutajaya 239, 283, 284,

285, 286

Bija(-m) 8, 23, 56, 101,

227, 370

Bija jagrat 370

Bindu 100, 266, 267, 288

Brahmacharya 15, 16, 154,

156, 157, 174, 175,

193, 276, 354

Brihadaranyaka Upanishad

234

Brumadhya 266

Buddha 102, 155

Buddhi 11, 13, 23, 44, 56,

166, 302, 349, 350

Buddhi yoga 349

Buddhibuddhe 347

C

Chakra 28, 77, 91, 259,

260, 263, 266, 267,

270, 279, 284, 285,

291

Chandra(-ma) 257, 345

Chanuraaga 166

Chatur ashrama 354

Chaturvidha 353, 373

Chela 41, 75, 199, 268

Chit(-ta(-m)) 3, 20, 24, 25,

26, 28, 78, 92, 139,

347, 364, 374

Chitta vikshepa 9, 74, 78

Chittabhumi 218, 230

Chittaprasadanam (Chitta

prasadanam) 84, 250

Chittavritti 6, 33, 34, 37,

47, 205

D

Daivika 320

Darshana 141, 355

Dasa Shloki 350, 370

Dasendriya 89

Daurmanasya 80

Deha vasana 322

Desha 18, 20, 25, 203, 217,

300

Deva 33, 43, 261

Dharana 11, 14, 19, 20, 27,

87, 152, 153, 208, 217,

218, 219, 220, 222,

223, 243, 293, 357,

362

Dharma 27, 79, 133, 137,

138, 140, 141, 147,

156, 232, 233, 235,

241, 244, 250, 251,

284, 287, 334, 353,

354, 364, 366, 368

Dharma marga 241

Dharma megha 27, 57, 364,

366, 368

Dharmaraja 119

Dhyana 11, 14, 20, 124,

152, 153, 219, 220,

221, 222, 223, 293,

316, 317, 357

Dirgakala 51

Doshabhija kshaye 296

Drashta 139

Draupadi 358

Dravidian 60, 61, 67, 184,

221, 277, 309, 311

Drishta 126

Drishyam 290

Duhkha(-m) 9, 13, 80, 85,

117, 120, 135, 250,

291

Dwaitam 96

Dwandwa 18, 81, 196, 198,

350

Index ccclxxxv

Dwandwateetha 197, 198,

350

Dwesha 13, 112, 113, 120

E

Ekagrah 181

Ekagrata 44, 218, 230, 231

Ekagrata parinama 231

Ekasamaye 346

Ekendriya 19, 210, 293

G

Gana 43

Ganesha, Lord 43, 76, 204,

232, 235

Garima 286

Garuda Purana 311

Gati 200

Gita 15, 18, 61, 80, 90, 125,

128, 134, 135, 143,

161, 166, 185, 186,

194, 196, 202, 265,

275, 303, 320, 321,

327, 331, 333, 342,

349, 356, 358, 367,

369

Gitananda Giri Guru Maharaj,

Dr. Swami 4, 15, 31,

33, 89, 178, 213, 349

Grahana 96, 290

Grahasta 276, 354

Grahyeshu 96

Guna 5, 14, 25, 27, 54, 55,

136, 138, 331, 332,

333, 334, 335, 350,

369, 370, 371, 373,

374

Gunateetha 54, 204, 333,

350, 369

Guna vritti 131, 136

Guru 6, 12, 31, 33, 41, 61,

64, 70, 75, 89, 137,

143, 144, 146, 150,

156, 178, 199, 213,

221, 268, 274, 308,

324, 325, 338, 342,

351, 367

Guru Stotra 150, 324, 325,

367

H

Hamsa-soham 88, 199, 200

Hanuman, Lord 253, 254,

284, 286, 287

Hatha yoga 18, 50, 75, 81,

175, 192, 196, 200,

264, 288

Hatha Yoga Pradipika 288

Hetu 328

Heyah 123

Himsa 155, 165

I

Ida 260, 263, 264

Indriya 138, 291, 292, 293

Indriya jaya 181, 290, 292,

293

Ishitwa 286

Ishtadevata 188, 189

Ishwara 8, 12, 15, 17, 66,

68, 69, 70, 71, 109,

110, 115, 160, 161,

162, 190, 191, 205,

220, 227, 287, 294,

366

Ishwara pranidhana 12, 15,

17, 66, 109, 110, 115,

160, 161, 162, 190,

191, 205, 220, 287

J

Jagrat(-i) 204, 274, 370

Janaka 137

Janma 24, 125, 176, 307,

324

Japa 8, 27, 73, 88, 124,

199, 362

Jarayuja 311

Jati 25, 127, 300, 328

Jnana(-m) 13, 14, 21, 42,

75, 81, 91, 97, 119,

146, 239, 260, 271,

299, 300, 301, 322,

324, 327, 351, 367

Jnana vasana 322

Jnanabhumi 355

Jnanendriya 89, 136, 210,

212, 232, 284, 292

Jyothi 91, 266, 267

K

Kaivalya 3, 5, 6, 9, 12, 13,

19, 23, 24, 25, 26, 27,

28, 52, 61, 62, 64, 122,

126, 147, 191, 211,

222, 234, 251, 294,

295, 301, 302, 308,

321, 330, 333, 340,

342, 357, 358, 360,

365, 373, 374

Kaivalya Pada 5, 6, 23, 25,

27, 294, 373

Kala 18, 25, 100, 203

Kama 19, 137, 166, 353,

373

Kambaliswamigal, Sri 308

Kambaliswami Madam 12,

178, 332

Karana 71, 138, 139, 276,

341

Karita 16, 165

Karma 5, 8, 13, 24, 27, 52,

65, 68, 72, 84, 125,

126, 127, 128, 129,

165, 227, 235, 241,

247, 248, 251, 284,

302, 307, 316, 318,

319, 320, 321, 322,

ccclxxxvi Understanding the Yoga Darshan

Karma (contd.) 324, 327,

338, 364, 366, 369,

373

Karma bandha 13, 302,

324, 366

Karma bhumi 126

Karmashaya 125

Karmavipaka 68

Karmendriya 89, 136, 210,

212, 232, 284, 292

Karuna 10, 84, 85, 250, 350

Kathopanishad 119

Kaya 186, 281, 286, 288

Kaya sampat 286, 288

Kayarupa 245

Kayavyuha jnanam 260

Kevala kumbhaka 18, 200,

205

Khyati 149, 150, 152, 365,

370

Klesha 5, 8, 12, 13, 27, 47,

68, 87, 111, 112, 115,

116, 120, 121, 123,

124, 125, 126, 130,

131, 147, 148, 186,

206, 227, 302, 314,

320, 328, 362, 364,

366, 373

Kleshamulah 125

Klishta 38

Koham 37, 358

Kosha 56, 185, 262, 263,

279, 284, 361

Krama(-m) 247, 299, 301,

369, 371

Krishna 15, 25, 61, 77, 125,

128, 133, 134, 135,

143, 161, 166, 172,

185, 186, 194, 196,

265, 274, 303, 319,

320, 321, 325, 327,

329, 331, 333, 356,

357, 358, 359, 367,

369

Krita 16, 165

Kriya yoga 11, 12, 17, 66,

109, 111, 115, 149,

161, 186, 191, 328,

362

Kriyamana 72, 319

Kriyamana karma 72, 319

Krodha(-h) 16, 165, 166,

167, 350

Krtartham 142

Kshana 299

Kshetra 115, 134

Kshetrajna 134

Kshipta 44, 218, 230

Kuladevata 188

Kumbhaka 18, 88, 200,

202, 205

Kundalini 77

Kurma nadi 263, 264

L

Laghima 286

Lakshana(-m) 232, 288,

300

Lavanya 288

Laya kriya 259

Leela 100, 311

Linga 100, 138

Lingamatra 138, 188

Lobha 16, 165, 166, 167

Loka 255, 256, 284, 285,

322

Loka vasana 322

Lokeshana 323

M

Mada 166

Madathipathi 178

Madhya 7, 65, 266

Maha jagrat 370

Mahabharata 77, 286, 297,

320, 358

Mahabhuta 89, 136, 232,

281, 283, 284, 286

Mahatma Gandhi 79, 157

Mahavratam 14, 158

Mahima 286

Maitri 10, 84, 85, 250

Mala 368

Mana 44, 56, 121, 292,

293, 309

Manana 63

Mandala 284

Manipura chakra 259, 260,

279

Manolaya 293

Mantra 8, 24, 72, 122, 124,

157, 199, 200, 239,

252, 301, 307, 309

Matsarya 166

Maya 100, 314, 330, 332,

335, 370

Mithyajnanam 42

Moha 16, 166, 167, 370

Mohamaya 316

Moksha 137, 144, 252,

290, 295, 325, 353,

358, 362, 373

Mridu 7, 65

Mridungam 180

Mudha 44, 75, 218, 350

Mudita 10, 84, 85, 250

Mudra 212, 225, 359

Mukti 310

Muladhara (chakra) 291

Mumukshu 365

Mumukshutva 64, 295, 323

Muni 143, 311

Murdha jyothi 266

Murdini jyothi 91

Muyalagan 113, 228

N

Nachiketha 119

Nada 8, 71, 100, 238, 240,

284

Index ccclxxxvii

Nadi 260, 263, 264, 265

Nairantarya 51

Narayana arpana bhava

190

Narayana bhava 190

Natha 61, 277, 308

Navaratna 239

Nidi 35

Nididhyasana 63

Nidra 6, 40, 46, 93

Nilakantha 261

Nimita bhava 190

Nirbija 10, 57, 106, 227,

364

Nirbija samadhi 10, 57,

106, 227, 364

Nirguna 55, 204, 332, 333

Nirodha parinama 228

Niruddha 44, 218

Nirvichara 10, 57, 99, 101,

102

Nirvitarka 10, 56, 98, 101

Nishkama 185

Nishpanda 194, 358

Nitya 25, 117, 326

Nivritti 27, 356

Niyama 14, 15, 16, 17, 152,

153, 158, 159, 160,

162, 163, 165, 168,

180, 188, 226, 332

P

Pancha 12, 14, 15, 89, 136,

186, 200, 212, 232,

264, 278, 279, 281,

283, 284, 291, 314,

361

Para 6, 23, 52, 55, 295,

296, 332, 354, 356,

364, 365

Para brahman 55, 332

Para vairagya 7, 23, 52,

295, 296, 354, 356,

364, 365

Paramamahattwanta 95

Paramanu 95

Parampara 70

Parinama 31, 228, 230,

231, 232, 343

Pathigam 309

Phala 170, 328

Pinda chakra 285

Pingala 260, 263, 264

Pracchardana 87, 88

Prajna 7, 62, 63, 103, 151,

175, 196, 224, 265,

330, 349

Prajnaloka 224

Prakamya 286

Prakasha 14, 19, 136, 206,

245

Prakriti 55, 60, 138, 142,

144, 147, 271, 283,

285, 293, 295, 310,

343, 355, 369

Prakriti laya 61, 62, 295

Pramada 9, 76

Pramana 6, 39, 41, 43

Prana 10, 27, 43, 44, 87, 88,

199, 201, 202, 205,

213, 259, 264, 278,

279, 284, 291, 360,

362

Prana vayu 264, 278, 279,

284

Pranamaya kosha 262, 263,

279

Pranava 8, 71, 72, 73, 238

Pranavritti 205

Pranayama 14, 18, 19, 20,

81, 87, 152, 153, 199,

200, 202, 203, 204,

206, 207, 208, 211,

218, 219, 226, 282,

312, 317

Prapti 286

Prarabdha karma 72, 319

Prasupta 13, 115

Pratibha 273

Pratibhadva 351

Pratipaksha bhavanam 16,

163

Pratiprasava 123, 373

Pratishtha 168, 173

Pratyahara 14, 19, 20, 77,

90, 121, 152, 153, 210,

211, 212, 213, 226,

292, 293

Pratyaksha 41

Prayatna shaithilya 18, 194,

358

Preya 119

Prithvi 283

Puja 12, 138, 168, 180, 191

Punya 85, 129, 250, 284,

319

Puraka 202

Purusha 8, 19, 23, 27, 70,

138, 139, 142, 144,

147, 151, 233, 257,

271, 273, 285, 294,

302, 311, 320, 333,

343, 344, 345, 346,

349, 351, 352, 355,

366, 373

Purusha Suktam 257, 345

Purushartha 27, 137, 173,

353, 373

Putreshana 323

R

Raga 13, 112, 113, 119,

239, 350

Rajasica 14, 55, 125, 136,

183, 204, 331, 332

Rama, Lord 52, 77, 80,

161, 253, 284, 287,

301, 363

Ramayana 77, 284, 286,

287

Rechaka 202

ccclxxxviii Understanding the Yoga Darshan

Riddhi 173

Rishi 61, 141, 156, 168,

169, 170, 189, 193,

198, 239, 258, 277,

284, 289, 294, 297,

298, 308, 311, 323,

330, 334, 363

Rishipatni 156

Rupa 288, 331

S

Sabija 56, 72, 101, 126,

227, 241, 319, 324

Sabija karma 72, 126, 241,

324

Sabija samadhi 56

Sadhaka 4, 5, 9, 11, 14, 16,

19, 22, 60, 61, 62, 64,

65, 66, 73, 74, 78, 80,

93, 132, 175, 180, 183,

274, 297, 317, 318,

355, 365

Sadhana 5, 9, 11, 12, 14,

15, 16, 17, 19, 20, 23,

48, 53, 60, 73, 76, 78,

81, 123, 132, 135, 149,

152, 168, 173, 175,

176, 187, 194, 200,

203, 209, 211, 212,

213, 218, 220, 225,

228, 236, 275, 282,

291, 294, 295, 297,

314, 317, 318, 332,

333, 339, 343, 353,

362, 365, 372

Sadhana chatushtaya 295

Sadhana Pada 5, 11, 12, 16,

17, 19, 20, 211, 282,

314, 353, 362

Sadharanatvat 142

Sadhu 11, 362

Sadhu sangamah 362

Sakshi 35

Sama bhava 349

Samadhi 5, 7, 10, 11, 12,

14, 17, 20, 23, 24, 27,

31, 54, 56, 57, 60, 61,

62, 66, 96, 97, 106,

111, 152, 153, 175,

186, 190, 191, 222,

223, 227, 230, 238,

274, 287, 293, 295,

307, 309, 357, 358,

364, 365, 366

Samadhi Pada 5, 10, 11, 23,

31, 175, 190, 238, 295,

366

Samana 259, 279

Samapatti(-h) 10, 96, 97,

358

Samatvam 18, 194, 198,

265, 358

Sambandar 309

Samhananatvani 288

Samkirna 97, 271

Samkya 18, 203

Samprajnata samadhi 7, 56

Samsakttinamika 355

Samshaya 9, 76

Samskara 7, 21, 25, 26, 58,

65, 79, 105, 106, 131,

143, 166, 228, 229,

241, 242, 273, 275,

301, 316, 321, 324,

326, 328, 341, 361,

362, 363

Samvedanam 349

Samyami 143, 274

Samyogah 134, 145

Sananda 57

Sanatana dharma 138, 141

Sanchita 72, 319, 324

Sanchita karma 319

Sanga 166, 278, 362

Sankalpa 342

Sannyasa 276, 354

Santosha(-m) 15, 17, 53,

160, 183, 184, 185,

350, 362

Sapta 151, 355

Saptadha bhumi 151

Sara adija vyadhi 75

Saranagathi 190

Sarvabhava 294

Sarvabhuta rutajnanam 21,

239

Sarvajnatrtvam 294

Sarvam 13, 268, 351

Sarvatha vishayam 301,

352

Sarvartham 351

Sarva vishayam 301, 352

Sasmita 57

Sat 11, 28, 112, 139, 269,

332, 364, 374

Sat-chit-anandam 28, 139,

364, 374

Satguru 150, 218, 324

Satkara 51

Satsangha 119, 362

Sattwa (Sattva ) 19, 23, 55,

181, 271, 294, 302,

332, 351, 355

Sattwica 14, 55, 110, 114,

125, 136, 160, 170,

181, 183, 194, 204,

206, 207, 331, 332

Satya 15, 16, 154, 155, 156,

170, 255

Saumanasya 181

Savichara 10, 56, 99, 101

Savitarka 10, 56, 97, 101

Shabda 71, 97, 213, 238,

239, 240, 291

Shaiva Siddhantha 248,

277, 309

Shaivite 273

Shakti(-h) 27, 291

Shama 362

Shankara Giri 178

Index ccclxxxix

Sharira 341, 361

Shat ripu 166, 234

Shatsampat 295

Shaucha 17, 160, 178, 179,

180

Shiva, Lord 19, 57, 100,

113, 228, 261, 262,

273, 350

Shiva Puranam 43, 67, 221,

311

Shodasha samskara 58

Shotra 280

Shraddha 7, 53, 62, 175

Shravana 63, 273

Shreya 119

Shukla 25, 319

Shunyaka 88

Shunyanam 374

Shvetaasvatara Upanishad

288

Siddha 22, 266, 267, 274,

287, 307, 308

Siddhi 5, 16, 19, 21, 22, 23,

24, 28, 33, 61, 89, 168,

170, 171, 173, 179,

186, 187, 190, 223,

224, 253, 268, 274,

275, 276, 277, 282,

286, 287, 288, 291,

292, 307, 308, 309,

351

Siddhya 186

Smriti 6, 7, 40, 62, 166,

175, 324

So-ham 358

Spanda 194, 358

Stambhavritti 48, 202

Sthirasukhamasanam 192

Sthula 71, 227, 283, 341

Stitha prajna 196, 349

Styana 9, 75

Subheechakhya 355

Shuchi 117

Sukha(-m) 18, 84, 85, 117,

183, 192, 193, 195,

196, 250, 291, 346,

350

Sukha stanam 196

Sukshma 18, 25, 71, 100,

227, 283, 341

Sukshmavishayatvam 100

Sura 33

Surya namaskar 339

Sushumna 260, 263, 264

Sushupti 204, 370

Swabuddhi 349

Swadharma 149, 182, 373

Swadhyaya 12, 15, 17, 66,

79, 93, 109, 115, 123,

124, 160, 161, 188,

189, 190, 191, 193,

242, 332, 333

Swamiji (Yogamaharishi

Dr. Swami Gitananda

Giri) 12, 15, 31, 33,

34, 35, 43, 44, 50, 52,

57, 66, 77, 89, 91, 98,

102, 120, 126, 133,

137, 158, 162, 173,

178, 180, 184, 191,

194, 197, 198, 210,

221, 237, 238, 243,

247, 253, 259, 263,

268, 278, 291, 308,

313, 318, 320, 322,

332, 342, 344, 352

Swanga 180

Swapna 93, 204, 370

Swapna nidra 93

Swarupa 20, 27, 283, 290,

331

Swarupashunyeva 98

Swarupe avasthanam 35

Swasa-praswasa 9, 81

Swaswami 144

Swatmarama 288

Swedaja 311

T

Tada 26, 342

Tadgati 258

Tamasica 14, 40, 55, 110,

114, 125, 136, 160,

183, 204, 207, 317,

330, 331, 332

Tamizh Moovayiram 60

Tamovritti 46

Tandava(-m) 113, 228

Tanmatra 89, 138, 232, 284

Tansen 239, 240, 284

Tantra(-m) 25, 175, 324,

339

Tanu 13, 115

Tanukarana 111

Tanumanasa 355

Tapa(-h) 12, 15, 17, 24, 66,

109, 115, 131, 132,

160, 161, 168, 170,

186, 191, 251, 258,

297, 307, 309, 327

Tapatraya 72, 129, 319

Taraka 301

Tasmad yogi bhavarjuna

303

Tattva(-m) 284, 285, 291,

334

Teja 102, 175, 279, 283

Thuriya 204

Thuriyateetha 204

Tirukkural 325

Tirumandiram 60, 277

Tirumoolar 60, 75, 277

Tiruppugazh 277

Tiruvalluvar 325

Tivra samvegin 64

Tri sharira 361

Triguna 54, 130, 131, 136,

204, 331, 332, 334,

343, 349, 369, 370,

373

cccxc Understanding the Yoga Darshan

Trikala jnani 25, 177, 299,

330

Trishanku 61

Trivasana 322

Turyaga 355

U

Udana 278

Udaranam 13, 115

Udbija 311

Uktam 362

Upaprana 264

Upekshanam 10, 84, 85,

250

V

Vachaka(-h) 8, 71, 238

Vairagya 6, 7, 23, 28, 48,

52, 53, 54, 92, 109,

113, 135, 205, 276,

295, 296, 322, 332,

333, 354, 356, 357,

358, 364, 365

Vaishnavite 273

Vajra 288

Vanaprasta 354

Varta 273

Vasana 24, 79, 145, 166,

322, 323, 326, 328,

341, 353

Vashishta (sage) 13, 52, 61,

161, 284, 363

Vashitwa 286

Vasishtha (Yoga) 13, 52,

75, 80, 161, 337, 341,

350, 353, 354, 355,

362, 368, 369, 370,

372

Vastu 43, 53, 334, 336,

339, 341

Vasudaiva kudumbhakam

234

Vayu 259, 264, 278, 279,

281, 283, 284

Veda 3, 204, 268, 345

Vedana 273, 349

Veerya 7, 62, 175

Vibhuti 5, 19, 20, 23, 178,

302, 303

Vibhuti Pada 5, 19, 20, 23,

302

Vicchinna 13, 115

Vichara 7, 56, 99, 362

Vicharana 355

Videha 60, 61, 62, 282, 295

Vikalpa 6, 39, 43, 54, 97

Vikshepa sahabhuvah 80

Vikshipta 44, 218, 230

Viniyoga 225

Viparyaya 6, 39, 42

Vishaya(-m) 47, 92, 100,

301, 352

Vishayati 89

Vishesha 8, 138, 188, 355

Vishnu, Lord 151, 259, 273

Vishoka 91

Vishuddha (chakra) 291

Vishwamitra 61, 284, 297

Vitaraga 92

Vitarka(-h) 7, 56, 99, 163,

165

Viteshana 323

Viveka 13, 14, 119, 149,

150, 152, 276, 295,

332, 349, 364, 365,

370

Viveka khyati 14, 149, 150,

152, 364, 365, 370

Vivekajam 299, 300, 301,

351

Vivekajam jnanam 299,

300, 301, 351

Vivekanimnam 26, 357,

359

Viyoga(-m) 135, 272, 355

Vritti 6, 38, 40, 43, 44, 46,

47, 48, 54, 96, 106,

136

Vyadhi 9, 50, 75

Y

Yama 14, 15, 16, 17, 119,

152, 153, 154, 155,

157, 158, 159, 163,

165, 168, 176, 226

Yantra 74, 84, 125, 186,

234, 241, 319, 329

Yoga marga 267, 365

Yoga sadhana 5, 14, 15, 17,

23, 73, 187, 200, 275,

295, 339, 343

Yoga yukta 320

Yogabhyasa 365

Yoganga 14, 20, 149, 152,

213, 218

Yoganushasanam 31

Yogarudda 342

Yogi(-c) 8, 9, 25, 54, 60,

61, 81, 88, 106, 114,

122, 130, 133, 135,

136, 143, 152, 158,

181, 186, 187, 193,

194, 201, 203, 213,

234, 240, 246, 248,

262, 264, 265, 274,

277, 280, 287, 288,

289, 292, 294, 303,

312, 318, 319, 320,

327, 356, 358, 365,

374

Yogini 61

Yogyata 19, 87, 181

Yudhisthira 358