1.40-1.51 Results of stabilizing the mind

This group of sutras works through the four levels of meditation on an object

With and without gross thoughts

With and without subtle thoughts

This moves the Sadhaka through various states of samapattih or engrossment with an object. Theses are the stages through which one must work, allowing each to recede or seemingly fall away, before letting go of all of these states and moving onto seedless or objectionless Samadhi. It is important to note that even levels of Samadhi, as with any experience, leave latent impressions on the mind field and these will also have to be transgressed later.

The sadhaka is seeking knowledge which is usually “commingled” with concepts, words, impressions, experiences, visions or other sensory experiences. This is our normal way of experiencing knowledge, through explanation of external ideas and experiences. When one reaches seedless Samadhi, knowledge becomes pure and non-attached to worldly experience, thought or concept and is simply pure truth.

Pathworking 1 - The Juggler and the Fool

We started today, my partner and I, a duo meditation. One that we have done once before which is based on the kabahla tree of life. Last time we started from the bottom and worked our way up this time we're going from the top.
We're invoking the juggler to guide us thru 22 days of working the paths and symbols of the tree of life. The juggler weaves together the energies we encounter. The first symbol was that of the Fool, and I couldn't help equating both the fool and the juggler to the yoga student and the final enlightened yogini. The seeker is attempting to learn to juggle the energies, while the enlightened does it well at the same time as being a True Fool, one who learns wisdom through innocence and the purest and simplest truths. Which as the yoga sutras teaches are the hardest to find, but possible through concerted effort to calm and simplify the mind. We also had a true true fool in the room with us, our kitten who has the ultimate one-pointed mind who is completely focused on her task at hand (whatever that might be - usually what can i learn by playing with this random object which rolls). I have come to believe tonight that despite the claws and teeth she might be a good role model for meditation. She has a clear path in mind and is rarely distracted from it. She learns her wisdom through experience and observation, but rarely through listening (have yet to get her trained!) or study of texts.

The symbol we're using for the Fool is very similar to the sign found at Brimstone Head, Fogo Island and worth posting here. The Fool willingly steps, tho perhaps not blindly,, off the edge of the world and into the journey. Which is sort of how I feel about my journey through the yoga sutras, I'm not sure where it will take me but I trust it.

One other parrallel between these two meditations is a pagan part which we have at the start (it could be pagan it could be anything else too). We envision a hub with 8 spokes or directions, with a tree growing thru the middle. I immediately, this time, thought of the hub as citta, or consciousness and the 8 spokes as the 8 limbs of yoga.

1.33-1.39 Stabilizing and clearing the mind

These sutras concentrate on how to quiet the mind through one-pointedness and gives techniques to follow. The techniques include

Concentration on the breath (1.34)

Being engrossed in a sense experience (swamji) or object (Iyengar) (1.35)

Focusing on an “inner luminosity” at the heart centre (1.36)

Imagining the mind of a great enlightened person and imitating it (1.37)

Recreating the experience of dreamless sleep while conscious (1.38)

Concentrate on one object, swamiji doesn’t suggest anything in particular whereas Iyengar suggest focusing on one’s own life essence (1.39)

Sutra 1.33 suggests that it is 4 attitudes which should be cultivated towards 4 types of people

Friendliness towards good and joyful people

Compassion to the sick

Goodwill to virtuous people

Neutrality to evil people

This is the basis from which to start your practice of one-pointedness

viewing in perspective

I've decided to step back from the individual sutras and view them in their groups so that I don't get lost in too much detail. I hope this will help me remember and understand them in a manner which will allow me to integrate them into my life more readily.

I will still be comparing and discussing the same two texts along with my own thoughts. But I hope to be able to synthesize all three.

1.30-1.32 Obstacles and solutions

These sutras speak of the obstacles that the student can expect to encounter. Patanjali lists so that the seeker will be less likely to blame herself when they happen and think her situation unusual. The 9 obstacles are as follows

Illness Negligence Laziness Dullness Misperceptions Doubt

Failure Cravings Instablilty

These obstacles cause particular circumstances such as mental or physical pain, anxiety, breath irregularities or depression. When these are observed however one must see them as the symptom of a deeper problem of one of the above obstacles. The cure for these problems along the path is to recognize them and focus on one-pointedness, ekagara, to find your practice again. This not a focus which is avoidance of the problem, but a concentration on practice and awareness of the rest of your life, mindfulness of obstacles and how to over come them.

1.23-1.29 Direct route through AUM

1.23 ishvara pranidhana va

Swamiji- “From a special process of devotion and letting go into the creative source from which we emerged (ishvara pranidhana), the coming of samadhi is imminent.”

Iyengar- “Or, the citta may be restrained by profound meditation upon God and total surrender to Him”

By surrendering oneself unto whatever larger being you feel exists the path is shortened and the gates of “heaven” are opened. A major difference between these two sources is Iyengar’s use of the masculine God form and swamji use of “universal soul.”

1.24 klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara

Swamiji- “That creative source (ishvara) is a particular consciousness (purusha) that is unaffected by colorings (kleshas), actions (karmas), or results of those actions that happen when latent impressions stir and cause those actions.”

Iyengar- “God is the Supreme Being, totally free from conflicts, unaffected by actions and untouched by cause and effect”

By reading both sources, I think that Iyengar is referring to God as Ishwara, or the union of the Hindu trinity, Shiva, Vishnu and Brahma, and at the same time AUM. “God” doesn’t experience pain or other emotions as we do, we’re both and reborn with samkaras which need to be released.

1.25 tatra niratishayam sarvajna bijam

Swamiji- “In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.”

Iyengar- “God is unexcelled seed of all knowledge”

Iyengar identifies God and swamji identifies AUM as the “seed of knowledge”

1.26 purvesham api guruh kalena anavachchhedat

Swamiji- “From that consciousness (ishvara) the ancient-most teachers were taught, since it is not limited by the constraint of time.”

Iyengar- “God is the first, foremost and absolute guru, unconditioned by time”

God or AUM is the first and eternal teacher. Most of us must learn from human teachers, tho it is possible to learn from the source from time to time.

1.27 tasya vachakah pranavah

Swamiji- “The sacred word designating this creative source is the sound OM, called pranava.”

Iyengar- “He is represented by the sacred syllable AUM, called parnava”

Iyengar makes the interesting point that science, specifically quantum mechanics I believe, has proven that vibration is the basis of creation. Therefore we intone AUM so as to be the closest we can be to the universal soul in the physical world.

Swamji analyzes the AUM symbol showing what each of the parts of the written symbol means. Unfortunately I can’t draw it here – I’ll work on that…

1.28 tat japah tat artha bhavanam

Swamiji- “This sound is remembered with deep feeling for the meaning of what it represents.”

Iyengar- “The mantra AUM is to be repeated constantly with feeling realizing its full significance”

Both sources encourage repetition (Japa) of AUM, but warn about mindless repetition. That it is better to intone AUM with intention and understanding.

1.29 tatah pratyak chetana adhigamah api antaraya abhavash cha

Swamiji- “From that remembering comes the realization of the individual Self and the removal of obstacles.”

Iyengar- “Mediation on God with the repetition of AUM removes obstacles to the mastery of the inner self”

By correct practice of AUM it removes obstacles thus clearing and straightening the path making AUM a “direct” path to Samadhi.

1.19-1.22 Efforts and Commitment

1.19 bhava pratyayah videha prakriti layanam

Swamiji- “Some who have attained higher levels (videhas) or know unmanifest nature (prakritilayas), are drawn into birth in this world by their remaining latent impressions of ignorance, and more naturally come to these states of samadhi.”

Iyengar- “In this state, one may experience bodilessness, or become merged in nature. This may lead to isolation or to a state of loneliness”

This sutra speaks of those who have progressed along the path far enough to become bodiless, but not far enough to be completely merged with Samadhi. They still have a few latent samskaras left have returned to this world, in a form of an element or an angel. They must be careful to make sure to continue on not be tricked into thinking that they are in Samadhi. This does not happen to most people, most are reborn as human.

1.20 shraddha virya smriti samadhi prajna purvakah itaresham

Swamiji- “Others follow a five-fold systematic path of 1) faithful certainty in the path, 2) directing energy towards the practices, 3) repeated memory of the path and the process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.”

Iyengar- “practice must be pursued with trust, confidence, vigor, keen memory and power of absorption to break this spiritual complacency”

Swamji and Iyengar approach this sutra very differently, Iyengar chose to tell the story of a man who had reached this level of Samadhi and gotten stuck only to take three lifetimes to return to his sadhana and progress.

Swamiji chooses instead to outline 5 attitudes and experiences which help along the path

1- shraddha – a belief that you are moving in the right direction. This belief is in yourself and not outside sources such as a guru or institution.

2- virya – inner conviction for your path, what helps you when you are low to continue

3- smriti - “constant mindfulness of treading the path”

4- Samadhi – being aware of and willingness to proceed the different stages of Samadhi

5- prajna – higher wisdom cultivated through the use of the “razor-sharp tool of Samadhi”

1.21 tivra samvega asannah

Swamiji- “Those who pursue their practices with intensity of feeling, vigour, and firm conviction achieve concentration and the fruits thereof more quickly, compared to those of medium or lesser intensity.”

Iyengar- “the goal is near for those who are supremely vigorous and intense in practice”

It is true that the yogini who has both time and conviction will progress faster than others. However, swamji points out that its preferable to have little time but much conviction than to have lots of time but little conviction. I hope this to be my saving grace….. J

1.22 mridu madhya adhimatra tatah api visheshah

Swamiji- For those with intense practices and intense conviction (1.21), there are three more subdivisions of practice, those of mild intensity, medium intensity, and intense intensity.

Iyengar- “There are differences between those who are mild, average and keen in their convictions”

For yoginis who are intense there are still variations of intensity. Iyengar suggests that over the last number of sutras, Patanjali points to 9 different types of high level yogi.

1.17-1.18 Types of Concentration

1.17 vitarka vichara anada asmita rupa anugamat samprajnatah

Swamiji- “The deep absorption of attention on an object is of four kinds

1- vitarka – gross thought or reasoning

2- vichara – subtle thought

3- ananda – bliss, ectasy

4- asmita – I-ness, individuality

and is called samprajnata Samadhi”

Iyengar- “Practice and detachment develop four types of Samadhi: self-analysis, synthesis, bliss and the experience of pure being”

Swamji explains that there are four stages of attention, which starts with attention moves onto concentration. When concentration becomes constant attention it moves into meditation, and when you move beyond meditation you become absorbed into Samadhi. All objects in one of these states, such as gross, subtle, bliss or I-ness.

Gross meditation is focusing on tangible objects and sensations

Subtle meditation is on the senses

Bliss meditation is beyond the gross and subtle

I-ness is even more subtle (these last two points are not well explained by this)

Iyengars discussion of this sutra is much more in depth, he talks about the different levels of Samadhi, moving from the gross to the subtle to core. Descending from the seat of the brain at the brain stem down to through the seat of the mind to the seat of the heart. He equates it as doing an asana which, over time becomes more subtle. The yogini moves from doing just the over all shape of the pose to feeling how all the muscles work in the pose to identifying with larger sense or nature of the pose and how it extends to the soul. I found this a difficult sutra to understand, but as Iyengar also points out is that Patanjali talks about my levels all at once, so similar to the yogini in the asana the student of the yoga sutras goes from gross to subtle understanding.

1.18 viramapratyaya abhyasapurvah samskarasesah anyah

Swamiji- “the other kind of samadhi is asamprajnata Samadhi, and has no object it which attention is absorbed, wherein only latent impressions remain;; attainment of this state is preceded by the constant practice of allowing all of the gross and subtle fluctuations of mind to recede back into the field from which they arose”

Iyengar- “The void arising in these experiences is another Samadhi. Hidden impressions lie dormant but spring up during moments of awareness, creating fluctuation and disturbing the purity of the consciousness”

The last sutra spoke of levels of Samadhi which still concentrated on an object (from gross to subtle to core) but this sutra speaks of an objectionless Samadhi. However Patanjali warns that this can be mistaken for the end of the journey, and yogi’s can be misled here, that one needs to keep striving. In this state the samskaras, or deep impressions which carry karma, are latent, and the yogini is essentially free of them, tho they are still present in an non active state.

1.12-1.16 Practice and non-attachment

1.12 abhyasa vairagyabhyam tannirodhah

Swamiji- These thought patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled, stilled, quieted) through practice (abhyasa) and non-attachemnt (vairagya)

Iyengar- practice and detachment are the means to still the movements of consciousness

Abhyasa – practice, lifestyle, discipline

Vairagya – non-attachment, letting go of klishtas

They work together, practice sets up the space for non-attachment which takes you further on your inner journey.

Iyengar speaks of abhyasa and vairagya as being complimentary opposites. Ha- abhyasa – sun and tha –vairagya-moon of “Hatha’ yoga. You need both the yamas and niyamas to continue on your spiritual path, if you lose one or the other then you stagnate and become stuck. Hence many of the problems with the modern western view of yoga as pure exercise or ha or yang without the balancing effects of ying or non-attachment. Otherwise it is just another form of aerobics.

1.13 tatra sthitau yatnah abhyasa

Swamiji- “Practice means choosing, applying the effort, and doing those actions that bring a stable and tranquil state (sthitau)”

Iyengar- “practice is the steadfast effort to still these fluctuations”

Practice is meant to work toward the stabilizing of the mind.

Swamji distinguishes between abhyasa practice and sadhana practice. Abhyasa is a more general type of practice, which looks at the bigger picture and works towards a greater goal of Self realization. Sadhana is more specifically what you actually do to work on the abhyasa, for example asana, meditation, pranayama etc. Iyengar suggests working on yama to dhyana.

My current sadhana includes reading, interpreting, typing and blogging these two interpretations of the yoga sutras as well as asana practice.

1.14 sah tu dirgha kala nairantaira satkara asevitah dridha bhumih

Swamiji- “when that practice is done for a long time, without a break, and with sincere devotion, then the practice becomes a firmly rooted, stable and solid foundation”

Iyengar- “long uninterrupted alert practice is the firm foundation for restraining the fluctuations”

Correct practice is selecting that which you CAN do, not that which you wish to do. It is more important to be consistent. Consistent practice is better than performing great feats of practice for short periods of time with interruptions of days, weeks or years.

1.15 drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam

Swamiji- “When the mind loses desire even for objects seen or described in a tradition or in scriptures, it acquires a state of utter (vashikara) desirelessness that is called non-attachement (vairagya)”

Iyengar- “renunciation is the practice of detachment from desires”

Renunciation is not simply giving up something but giving up the desire for it, so there is no reaction to that object, action or person.

Iyengar cites 5 states of non-attachment

1. detaching from the objects which our senses desire, one by one

2. detaching from the consciousness’s desire for heavenly rewards

3. when moving towards ekaraga, one-pointedness, the mind seeks self-realization, one must also detach from the desire for it

4. when all senses including the mind have become detached then one has achieved vasikara

5. once you have reached the highest state of non-attachment paravairagya, which is beyond even the three gunas, then the student is not concerned with herself or other people who still have attachment to this world

1.16 tat param purusha khyateh guna vaitrshyam

Swamiji- “indifference to the subtlest elements, constituent principles, or qualities themselves (gunas) achieved through a knowledge of the nature of pure consciousness (purusha) is called supreme non-attachment (paravairagya)

Iyengar- “the ultimate renunciation is when one transcends the qualities of nature and perceives the soul’

Paravairagya comes when you have moved beyond even Self-realization and attachment to the gunas or the physical world

Swamiji outlines 3 levels of non-attachement

1- gross world – freedom from the everyday world objects

2- “everything between”- everything in between the gross physical objects and the subtlest objects (gunas) the in between includes attachment to prana energy, meditation and the five elements

1.5-1.11- Un-coloring your thoughts

1.5 vrttayah pancatayyah klista aklistah

Swamiji- “Those gross and subtle thought patterns (vrittis) fall into five varieties, of which some are colored (klishta) and others are uncolored (aklishta)”

Iyengar- “the movements of consciousness are fivefold. They may be cognizable or non-cognizable, painful or non-painful”

Definitions – klishta – painful, colored, not useful

Aklishta – non-painful or pleasing, non-colored, useful

There are 5 types of thoughts all of which are either klishta or aklishta. This sutra concentrates on explaining the difference between the two. Iyengar warns that they can be masked by each other, for example, the aklistha or pleasurable experience of sexual intercourse can be hide the painful/klishta experience of labour pains. Swamiji, suggests that when meditating and thoughts arise to label them as either useful – aklista or not-useful, aklishta. That this technique can help yourself detach from thought patterns, vrittis, and begin to control them.

1.6 pramana viparyaya vikalpa nidra smrtayah

Swamiji- “ The five varieties of thought patterns t o witness are:

1- knowing correctly (pramana)

2- incorrect knowing (viparyay)

3- fantasy or imagination (vikalpa)

4- the object of void-ness that is deep sleep (nidra)

5- recollection or memory (smriti)”

Iyengar- “they are caused by correct knowledge, illusion, delusion, sleep and memory.”

There are five types of states of mind and five types of thoughts. Swamiji, as with the five types of mental states, assigns them to the body, to the fingers of the right hand, thus

Pramana – right thought – thumb

Viparyaya – wrong thought – index finger

Vikalpa – imagined thought – middle finger

Nidra – sleep – ring finger

Smriti – memory – pinky finger

One strives for pramana or right thought, memory can aide in this as well as sleep. Iyengar regards nidra or sleep as a special space in which “one has a glimpse of a quiet states of mind, manolaya”

1.7 pratyaksa anumana agamah pramagani

Swamiji- “Of these five there are three ways of gaining correct knowledge (pramana)

1- perception

2- inference

3- testimony or verbal communication from others who have knowledge”

Iyengar- “correct knowledge is direct, inferred or proven as factual”

One should gain knowledge through at three different types of sources, that of experiencing it yourself, learning from texts, and speaking with others who have had the same experience. If these three sources agree then you can be reasonably certain that you know or understand. I protest however to swamji’s depiction of academia, which does include personal understanding and not pure memorization. He is working on an old view of academe. Iyengar speaks of buddhi or intellect, and that it should be cultivated on many levels including the physical through the practice of asana.

1.8 viparyayah mithyajnanam atadrupa pratistham

Swamiji- Incorrect knowledge or illusion (viparyay) is false knowledge formed by perceiving a thing as being other than what it really is

Iyengar- illusory or erroneous knowledge is based on non-fact or the non-real

Both sources speak of being careful to distinguish between wrong knowing or misperception and seeing clearly. Misperceptions can cause klishtas and be harmful, for example, the snake/rope story. By misperceiving a rope to be a snake it cause fear and harm. Having too many misperceptions can be harmful to the sadaka’s path.

1.9 sabdajnana anupati vastusunyah vikalpah

Swamiji- fantasy or imagination (vikalpa) is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence

Iyengar- verbal knowledge devoid of substance is fancy or imagination

Vikalpah or imagination/fantasy is part of our being and experience. As human beings, we often fantasize how our world might be if we did or had a particular object or action. This is often helpful to us in the world of interaction as it allows us to test out possibilities prior to actually executing them. However, it is important to distinguish between what is real or correct knowledge and what is fantasy. The ironic part of this is that once a sadaka reaches a certain stage, she will recognize that even correct knowledge is also fanatasy.

1.10 abhava pratyay alambana vrttih nidra

Swamiji- Dreamless sleep (nidra) is the sublet thought pattern which has as its object an inertia, blankness, absence or negation of the other thought patterns (vrittis)

Iyengar- sleep is the non deliberate absence of thought waves or knowledge

Swamiji warns that although dreamless sleep, nidra, appears to be without form and free of thoughts etc, it is in itself an object, the object of black void. While it is not as chaotic as other forms of thought it is still an object to be attached to, thus one should strive not mistake it for Samadhi, but stay awake during meditation.

Iyengar identifies three types of sleep –

Dull havy sleep is tamasic

Disturbed sleep is rajastic

Light, reviving sleep is sattvic

1.11 anubhuta visaya asampramosah smrtih

Swamiji- Recollection of memory (smriti) is mental modification cause by the inner reproducing of a previous impression of an object, but without adding any other characteristics from other sources

Iyengar- memory is the unmodified recollection of words and experiences

Memory of smriti is a mixture of all the other types of thought. Pure memory is not necessarily harmful, but rare, it is usually linked to colored thoughts and experiences, this can be an obstacle to meditation.

1.1- 1.4 What is Yoga?

The first four sutras, concentrate on what yoga is, a tool to master the mind and a place to for the student, sadaka, to begin their spiritual journey or practice, sadhana.

1.1 antha yoga anushasanam

Swamiji – Now after having done prior preparation through life and other practices, the study and practice of yoga begins.

Iynegar- With prayers for divine blessings, now begins an exposition of the sacred art of yoga

Definitions:

Atha – now, starting from this point, considering the past and the future, transition, prayer

Yoga – a yoking, a joining, a union of mind and body

Anu – “within or following tradition” following “prior preparation”(swamji)

Shasanam – “instruction, discipline, training, teaching”(swamji)

Shas – “imparting of teaching that happens along with discipline” (swamji)

Anusasanam – “guidance in the codes of conduct” when embarking on a spiritual path (Iyengar)

Iyengar discusses how the Yoga Sutras are one in a series of works by Patanjali, previous to this he had penned volumes on Brahma Sutras, grammar and ayurveda. He states that all together Patanjali’s works are known as moksa sastras or “spiritual sciences.” According to Iyengar the Yoga Sutras are meant to follow the ayruvedic texts, assumedly so that once the yogi has mastered how to balance his body with external forces such as food then s/he is ready to begin mastering the mind.

Swamji doesn’t mention these other works but alludes to them in the reference “prior preparation.” He states that yoga requires discipline and a “systemic method of learning.” He references Vyasa who felt that it was important to understand the five states of mind as follows:

Kshipta – disturbed (pinky finger) – “least desirable”

Mudha –dull (ring finger) – only slightly above Kshipta

Vikshipta –Distracted (middle finger) – sometimes still sometimes wandering,

“monkey mind” often found in meditation students

it can focus for short periods of time but often wanders off

Ekagra – one pointed (index finger) - once the mind reaches this stage actually meditation practice can start, focused in the now on what it is currently doing

Nirodhah- mastered (thumb) – hard to explain in words, understanding through practice

This does not suppress thoughts, other thoughts simply don’t occur

These two discussions of this sutra are extremely varied, one focuses on where the sadaka is coming from and the other where she is going. However they both agree that Patanjali is meaning for the sadaka to be focusing on their study of yoga from this point forth.

My Take

I take this challenge issued by Patanjali to sit and restart my yoga study today through this examination of a major text, the Yoga Sutras. I have been working on yoga in various capacities for the last many years from attending random classes, to regular meditation, to the intense study of teacher training. I feel that this is a long term study and can not be done in one fell swoop, the following is just another stage in my spiritual development.

1.2 yogah cittavrtti nirodhad

Swamiji- “Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) or the modifications (gross and subtle thought patterns ) of the mind field”

Iyengar- “yoga is the cessation of movement in the consciousness”

Definitions- Chitta – consciousness

3 parts – manas – mind

buddhi – intellect

ahamkara – ego

“vehicle of observation” (iyengar)

Virtti – state, flucuations, impressions, variations of the mind

Nirodhah – 2 very different interpretations

Swamji- “control, regulations, channeling, mastery, integration, coordination, understanding, stilling, quieting, setting aside of”

Iyengar- “obstruction stoppage, opposition, annihilation, restraint, control, cessation”

Both texts agree that this is a definition of yoga, but their explanations consider different but related things. I suspect this will be a theme between the two texts.

Swamiji – Again speaks of the 5 states of mind and that nirodhah is the most desired state. He also mentions that working to un-color your thoughts and practice non-attachment is central. Both of these will help the mind move towards becoming a clear as crystal.

Iyengar – also describes the 5 sheaths

Annamaya- anatomical – earth – individual soul or jivatman

Pranamaya – physiological – water

Manomaya – mental – fire

Vijnanamaya – intellectual – air

Anadamaya – blissful – ether – universal soutl or paramatman

To reach Samadhi, all five of these sheaths must be passes through

For the Sadhaka to reach the goal in yoga, she must seek to calm the mind through dharana (concentration) and dhyana (meditation) and work to clear the vrittis (fluctuations of the mind).

My take

Despite their takes, it is clear that yoga is a tool through which one can learn mastery of the mind, to calm it in order to move past the mind.

1.3 tada drastuh svarupe avasthanam

Swamiji- “Then the seer abides in itself, resting in its own True nature which is called Self-realization”

Iyengar- “Then, the seer dwells in his own true splendor”

Definitions – tada – then

Drastuh – “the soul, the seer” (iyengar)

Svarupe – sva = own; rupe = form, in ones own way

Avasthanam – to rest or dwell in a place

My take -Once the mind is controlled one can see ones’ true self and dwell beyond the mind, ego or identity.

1.4 vrtti sarupyam itaratra

Swamiji- “At other times when one is not in Self realization, the Seer appears to take on the form of the modifications of the mind field, taking on the identity of those thought patterns”

Iyengar- “At other times the seer identifies with the fluctuating consciousness”

Both scholars consider that this sutras discusses how most of the time we are not in touch with our true selves beyond ego and the mind. Therefore we must work to distinguish the differences between our true self and that which the mind and citta cling to. Swamji has a particularly good metaphor. Citta, or consciousness, is somewhat akin to melted chocolate or gold, you can form the chocolate or gold into many different shapes, all of which have various monetary value or sweet tooth desirability, but they are, in the end, simply chocolate or gold. Similarly, our consciousness which has no form reaches out into the world and forms itself into various desires, which we then, mistakenly take to be what we are, instead of pure consciousness

योग Sutras - an enlightenment manual

The Yoga Sutras written by Patanjali over 2500 years ago seeks to describe to the Seeker the path of yoga and how to reach Samadhi and beyond, popularly known as enlightenment.
It is divided into 196 sutras, or short strings. Sort of 196 sentences, which sounds easy but these pack a punch. They are a multi lifetime study tool.
The Yoga Sutras are divided into four large Padas, the Samadhi Pada (concentration and starting to master the mind), the Sadhana Pada (practice), the Vibhuti Pada (experiences) and the Kaivalya Pada (freedom).

Patanjali sought to describe in great detail and many lists, how to achieve enlightment through mastery of the mind and body, and this is his manual.

मय yoga background

I've been studying yoga in various capacities for the last 5-6 years. I started off in Bikram classes, which were great but eventually made me sick with the heat. Bikram was my very first yoga class and I was stiff for a week!
I discovered that I wanted more from my yoga classes than sweat and pain, and eventually found another class, at the same centre which combined breathing, asanas, and meditation or relaxation. These were much more what I enjoyed.
Then I went travelling around asia for half a year or so and spent some time in India. What a life changing experience. Everyone says that about India, but it really is true. Everything there seems symbolic, and there is so much you don't understand. You can feel that most clothes, actions and interactions link back through history to meanings and symbols you don't understand. After my travels I was lucky enough to be able to move back to my native Newfoundland. Within a few weeks I discovered a yoga teacher training course and when I spoke to the teacher I knew that I needed to study with her. India is a great puzzle and this was one path to help me solve it and myself.
I have also dabled in Buddhism and paganism. I consider myself primarily pagan, but self directed, I don't follow Wicca, but try to observe the earth and her seasons respectfully.

मय Sources

So that everyone knows, the sources I will be citing are
www.swamji.com - a great site that goes into great depth about many aspects and texts of yoga
and
Iyengar, BKS. 1993 Light on the Yoga Sutras of Patanjali. London: Thorsons
I will try my very best to properly ""and cite which source I am speaking of. However, one can assume that most of my information will be taken from and/or influenced by these two sources.

I highly encourage you to read these sources yourself, I am no expert in this area and it is primarily an exercise for my own interest and practice.

What I'm going to try to do here is a massive undertaking and will likely take me a long time, so please be patient with me.

I hope to learn a lot by studying the sutras in this way and relating them to my own life.
This blog is really directed to my teacher, but for anyone else who cares to read it, I hope you enjoy.

Apparently I can have transliteration into Hindi script, but it just translates the sound of the word, not the meaning, so I aplogize to those who read hindi. I guess for this project I really need sanskrit but its not available.