2.12-2.48

2.12-2.25 Breaking the alliance of karma

This group of sutras outlines the “rules” of karma. We carry both good and negative impressions with us from lifetime to lifetime and its is these which determine where, to whom, and how we are born as well as most of the experiences we will have during life. All kinds of karma, both good and bad, are attachments which must be worked through and shed. Even good karma leads to sorrow, as does a wonderful cheesecake is painful which there is no more, and causes attachment/desire to having more.

Although we can not do anything about the pain we have or are currently experiencing, Iynegar explains how Patanjali tries to help the student avoid more pain by following yogic discipline. He explains that pain is caused in the seer by attachment which is experienced through the gunas, which have different compositions in each person. One must strive toward sattvic exsistence, then shed it in the knowledge that each person is divine and pure and does not need external worldly pleasures as experiences through the indriyas and gunas. Eventually the yogini becomes simply an observer rather than participant in nature (praktri).

According to patanjali the purpose of the intellect (buddhi) is to allow the yogini to rise above both the intellect and nature to the divine plane. False identification/knowledge or ignorance is what keeps us from experiencing our true selves. Only true coming to right knowledge can we be emancipated.

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2.26-2.29 Reason for the 8 rungs

These sutras outline the 8 rungs of yoga. Iyengar has a detailed chart which gives several translations of the seven states of consciousness and their “corresponding levels of knowledge and integration.”(138)

Iyengar outlines the 8 rungs as follows

Yama – “moral injunctions”

Niyama “fixed observances”

Asana “posture”

Pranayama “regulation of breath”

Pratyahara “internalization of the senses toward their source”

Dharana “concentration”

Dhyana “meditation”

Samadahi “absorption of consciousness in the self”

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2.30-2.34 Yamas & Niyamas

Iyengar outlines each of the Yamas and Niyamas, explaining that the yamas are considered “mighty universal vows” which can be practiced by anyone of any country, ethnicity or belief. The Niyamas are the personal practices which support and help the practice of yamas come to realization. Most people view the yamas and niyamas as a social code of conduct by which to live.

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2.35-2.45 Benefits from Yamas & Niyamas

Sutras 2.35-2.39 deal with the yamas

Non Violence or Ahimsa – when it is completely developed and the yogi is at peace it spreads to all around him, as Iyengar states even violent animals become friendly.

Truth/Satya – this is the sort of truth that is with every cell of your being, not a surface truth that will only hold for a short period of time

Ateya/non stealing – this non-stealing is not only of the sort that might get you in trouble (ie. shoplifting or other material possessions) but that of others thoughts, desires of other people or things.

Brahmacarya/sexual control – this is one of the least understood as many people translate it as celibacy or abstention from sexual acts. Iyengar explains that this is not necessarily the case but it is sexual control, that many great yogis have had many children. It is not having sex when it is not meaningful or not for having children. Perhaps this is quite close to the idea of the Catholic church that intercourse is intended for procreation and is only pure in that sense.

Aparigraha/without possession – is the realization of how little one needs in the material world to sustains oneself and be healthy and divine. Iyengar claims that this is the most difficult of the yamas to understand. One does not only not need material possessions but one should not harness or covet their own thoughts either, less they follow you into the next lifetime.

Sutras 2.40-2.45 outline the niyamas

Cleanliness/Saucat – both internal and external. The body is cleansed internally through many measures including asana and pranayama (supplying oxygen) and reducing ones dependencies on the material world and its distracting qualities.

Santosha/Contentment – drive towards right knowledge

Tapas/self discipline – the discipline to burn away impurities of all sorts

Svadhyaya/self study – can be interpreted two ways, both the study of sacred texts and the study of the self through the discipline of yoga

Isvarapranidhanat/Surrender to God- through the study of yoga the yogini surrenders herself by freeing herself from the bondages of the material world to reach Samadhi and connection with the divine.

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2.46-2.48 Asana #3 of 8 rungs

These sutras describe asana and its effects

The mastery of asana comes when they are effortless and the duality of mind/body is dissolved. Through the mastery process come awareness of all of ones muscles and the way the mind is connected to them. Asanas turn into meditative practices. Iyengar points out that asana is not suppose to be pleasureful or comfortable at first, as that is another type of asana, it is suppose to challenge both the body and the mind to find the space in the mind and between the muscles.