Ayurveda Initiative For Global Health

Verse 2.45 समाधि सिद्धिःईश्वरप्रणिधानात् ॥४५॥ samādhi siddhiḥ-īśvarapraṇidhānāt ॥45॥ Surrender to God brings perfection in samadhi Verse 2.46 स्थिरसुखमासनम् ॥४६॥ sthira-sukham-āsanam ॥46॥ Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit. Samadhi is attained through clarity of intelligence and intensity in thought to surrender to God. The power of samadhi comes to him who takes refuge in God. Surrender to God releases the sadhaka from the bondage of earthly desires, leads to the renunciation of sensuous desires and finally attains Moksha. Sutras 2 .46-48 define asana and the effects of its practice. The definition of asana is given as follows: whatever asana is performed, it should be done with a feeling of firmness, steadiness and endurance in the body; goodwill in the intelligence of the head, and awareness and delight in the intelligence of the heart. This sutra defines the perfected asana. From the very first sutra Patanjali demands the highest...

Verse 2.43 कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः ॥४३॥ kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ॥43॥ Self-discipline (tapas) burns away impurities and kindles the sparks of divinity. Verse 2.44 स्वाध्यायादिष्टदेवता संप्रयोगः ॥४४॥ svādhyāyād-iṣṭa-devatā saṁprayogaḥ ॥44॥ Self-study leads towards the realization of God or communion with one's desired deity. Self-discipline destroys all impurities, perfecting the body, mind and senses, so that consciousness functions freely and attains divinity. Study of the Self has two paths. One is for communicating from the skin, through the inner sheaths towards the seer; the other from the seer to the outer layer of his abode. Though consciousness exists in the body, it needs to be tapped through the practice of asana and pranayama, in which the intelligence acts as a bridge to connect awareness of the body with the core and vice versa.  This connecting intelligence alone brings harmony of body, mind and soul, and intimacy with the Supreme Soul (I...

Verse 2.41 सत्त्वशुद्धिः सौमनस्यैकाग्र्येन्द्रियजयाअत्मदर्शन योग्यत्वानि च ॥४१॥ sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ॥41॥ When the body is cleansed, the mind purified and the senses controlled, joyful awareness needed to realize the inner self, also comes. Verse 2.42 संतोषातनुत्तमस्सुखलाभः ॥४२॥ saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥ From contentment and benevolence of consciousness comes supreme happiness By this practice the Sattva material will prevail, and the mind will become concentrated and cheerful. The first sign that you are become Spiritual is that you are becoming cheerful. A pleasurable feeling is the nature of the Sattva. Everything is pleasurable to the Sattvika man, and when this comes, know that you are progressing in Yoga. All pain is caused by Tamas, so you must get rid of that; moroseness is one of the results of Tamas.  The strong, the well-knit, the young, the healthy, the daring alone are fit to be Yogis. To the Yogi everything i...

Verse 2.39 अपरिग्रहस्थैर्ये जन्मकथंता संबोधः ॥३९॥ aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ॥39॥ Knowledge of past and future lives unfolds when one is free from greed for possessions. Verse 2.40 शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥४०॥ śaucāt svāṅga-jugupsā parairasaṁsargaḥ ॥40॥ Cleanliness of body and mind develops disinterest in contact with others for self-gratification. When one is steady in living without surplus possessions and without greed, one realizes the true meaning of one's life, and all life unfolds before one. Perseverance in this austerity leads to knowledge of one's past and future lives which appear like reflections in a mirror. When the sadhaka i s free of worldly aspirations, he is a krtarthan (a happy and satisfied person). Aparigraha means not only non-possession and non-acceptance of gifts, but also freedom from rigidity of thought.  Holding on to one's thoughts is also a form of possessiveness, and thoughts, as well as material possessions, should...

Yoga Sutras ~ Patanjali: Verse 2.37 अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥३७॥ asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ॥37॥ On being firmly established in non-stealing all wealth comes to the Yogi. Verse 2.38 ब्रह्मचर्य प्रतिष्ठायां वीर्यलाभः ॥३८॥ brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ॥38॥ When the sadhaka is firmly established in continence, knowledge, vigour, valour and energy flow to him. Upon the man who does not take what does not belong to him, all riches are showered. Being without desire, he effortlessly attracts what is precious, materially and figuratively, including the gem of all jewels, virtue. The celibate transforms the energy of procreation into spiritual energy (ojas) , creating lustre. Sexual energy is the most basic expression of the life force. It is immensely powerful, and it is essential to control and channel it. In no way should we despise it. The life-force which finds sexual expression also serves to find the warmth of our emotions, the passions of our intell...

Verse 2.35 अहिंसाप्रतिष्ठायं तत्सन्निधौ वैरत्याघः ॥३५॥ ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ॥35॥ When non-violence in speech, thought and action is established, one's aggressive nature is relinquished and others abandon hostility in one's presence. Verse 2.36 सत्यप्रतिष्थायं क्रियाफलाअश्रयत्वम् ॥३६॥ satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ॥36॥ When the sadhaka is firmly established in the practice of truth, his words become so potent that whatever he says comes to realization. Sutras 2 .35-39 describe the effects of observing the five yamas. When the yogi has thoroughly understood the nature of violence, he is established firmly in the practice of non-violence.  Peace in words, thoughts and deeds, whether awake or dreaming, is a sign of goodwill and love towards all. In the closeness of a yogi, men and animals who are otherwise violent and antipathetic towards each other, give up their conflicts and exhibit friendliness and mutual tolerance. Most of us think we tell...

Verse 2.33 वितर्कबाधने प्रतिप्रक्षभावनम् ॥३३॥ vitarka-bādhane pratiprakṣa-bhāvanam ॥33॥ Principles which run contrary to yama and niyama are to be countered with the knowledge of discrimination Verse 2.34 वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहाअपूर्वका मृदुमध्य अधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिप्रक्षभावनम् ॥३४॥ vitarkā hiṁsādayaḥ kr‌ta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mr‌du-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ॥34॥ Uncertain knowledge giving rise to violence, whether done directly or indirectly, or condoned, is caused by greed, anger or delusion in mild, moderate or intense degree. It results in endless pain and ignorance. Through introspection comes the end of pain and ignorance. This sutra stresses that yama and niyama are an integral part of yoga.  Sutras 2 .30 and 32, explain what one should avoid doing and what one has to do. Now the sadhaka is counselled to cultivate a temperament which can resist the current of violence...

Verse 2.31 जातिदेशकालसमयानवच्छिन्नाः सार्वभौमामहाव्रतम् ॥३१॥ jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ॥31॥ Those (the five vows) are not limited by class, place, time and circumstance are extending to all stages constitute the Great Vow. Verse 2.32 शौच संतोष तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः ॥३२॥ śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥ Internal and external purification, contentment, austerity, self-study and devotion to God - are the Niyamas. The five components of yama are called 'mighty universal vows', as they are not confined to class, place, time or concept of duty.  They should be followed unconditionally by everyone, and by students of yoga in particular, irrespective of origin and situation, with a reservation concerning cultural phenomena such as religious ceremonies, vows and vocations of certain people.  They form the framework of rules on which society is based. As yama is social practice, niyama evolves from individual pr...

Verse 2.29 यम नियमाअसन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोऽष्टावङ्गानि ॥२९॥ yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ॥29॥ Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi; are the eight limbs of Yoga. Verse 2.30 अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥ Ahimsa, Satya, Asteya(non-stealing), Bramacharya and Aparigraha (non-greed) - are the five Yamas. This sutra sets out the eightfold path of yoga (astanga yoga) , which Patanjali proceeds to describe in detail in the remaining sutras of sadhana pada and in the first three Sutras of vibhuti pada. Restraints and observances that are bound by tradition and lineage follow uninterruptedly in the practice of yoga. Although asana, pranayama and pratyahara are separate entities, they depend upon one another for expressing the hidden facets of yoga.  These stages, which enable the seeker to rise in the art of yoga, are calle...

verse 2.27 तस्य सप्तधा प्रान्तभूमिः प्रज्ञ ॥२७॥ tasya saptadhā prānta-bhūmiḥ prajña ॥27॥ Through this unbroken flow of discriminative awareness, one gains perfect knowledge which has seven spheres. Verse 2.28 योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः ॥२८॥ yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ॥28॥ By dedicated practice of the various aspects of yoga impurities are destroyed: the crown of wisdom radiates in glory. There are seven states to be integrated between the seen (prakrti) and the seer (purusha) .  They are: integration of the body (sharira samyama) , the senses (indriya samyama} , energy (prana samyama}, mind (mano samyama} , intellect (buddhi samyama}, consciousness (citta samyama) and soul (atma samyama} , each realizing its own individual identity. Steady in yoga will bring this sevenfold knowledge. The seven states can also be correlated with the wakeful (jagrata) , dreamy (svapna), and sleepy (nidra) states, and the state of onenes...

Verse 2.25 तदभाबात्संयोगाभावो हानं तद्दृशेः कैवल्यम् ॥२५॥ tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr‌śeḥ kaivalyam ॥25॥ The destruction of ignorance through right knowledge breaks the link binding the seer to the seen. This is kaivalya, emancipation Verse 2.26 विवेकख्यातिरविप्लवा हानोपायः ॥२६॥ viveka-khyātir-aviplavā hānopāyaḥ ॥26॥ Clear and distinct discriminative knowledge is the means of destruction of ignorance. We know that our mind turns more readily to the world's pleasures than to the vision of the atma. It is a bridge between the senses and the atma; it is a enemy, which can change our conduct without giving us time to consider.  Patanjali advises the sadhaka to train the mind and cultivate discrimination, so that objects and events are seen only for what they are: then they cannot gain power over us.  This is extremely difficult but an understanding of nature will help. We are matter (temporarily) and we live surrounded by matter. Interaction with matter or nature is the...

Verse 2.23 स्वस्वामिशक्त्योः स्वरूपोप्लब्धिहेतुः संयोगः ॥२३॥ svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ॥23॥ The union of Purusha and Prakrti causes the realisation of the nature of both the powers. Verse 2.24 तस्य हेतुरविद्या ॥२४॥ tasya hetur-avidyā ॥24॥ Ignorance is the cause of this union. The powers of purusha and prakruti are intended for Self-Realization. The purpose of their union is the unfolding of their inherent powers, and the seer's discovery of his own essential nature.  This sutra makes clear that a desire for close association between the seer, the 'seeing and the seen has existed since the beginning of civilization. By the light of pure knowledge, , the seer, perceives and cognizes whatever is to be perceived through his association with nature. If this association is fed by ignorance, it leads the sadhaka towards enjoyment, desire, and ailments, and binds him.  But if non-attachment is developed, it leads to detachment or renunciation, vairagya. If the sa...

Verse 2.21 तदर्थ एव दृश्यस्याअत्मा ॥२१॥ tadartha eva dr̥śyasya-ātmā ॥21॥ The nature of the experience exists only to serve the purpose of the Atma. Verse 2.22 कृतार्थं प्रतिनष्टंअप्यनष्टं तदन्य साधारणत्वात् ॥२२॥ kr‌tārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ॥22॥ Nature and intelligence exist solely to serve the seer's true purpose, Liberation. Intelligence exists to serve as the seer's agent, to free the consciousness from avidya. The natural tendency of all the soul's agents - mind, senses of perception and organs of action - to be drawn to and identify with the sensory and phenomenal world is to be avoided by discrimination Uninterrupted yogic sadhana will help us overcome these obstacles and allow the Atman, self to reveal itself. If the sadhaka slow down in his sadhana and becomes inattentive, the senses disturb the seer and he is caught again in the pleasures of the senses.  This study of mind and investigation through intelligence is the innermost quest: an...

Verse 2.19 विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥१९॥ viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ॥19॥ The gunas generate their characteristic divisions and energies in the seer. Their stages are distinguishable and non-distinguishable, differentiable and non-differentiable. Verse 2.20 द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः ॥२०॥ draṣṭā dr‌śimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ॥20॥ The Seer is absolute knower. Although pure, seen through the colouring of the intellect. According to the Sankhyas, nature is both the material and efficient cause of this universe. In this nature there are three sorts of gunas, the Sattva, the Rajas, and the Tamas.  The Tamas material is all that is dark, all that is ignorant and heavy;  and the Rajas is activity. The Sattvas is calmness, light. When nature is in the state before creation, it is called Avyaktam, undefined, or unmanifest that is, in which there is no distinction of form or name, a state in which these three materials a...

Verse 2.17 द्रष्टृदृश्ययोः संयोगो हेयहेतुः ॥१७॥ draṣṭr̥-dr̥śyayoḥ saṁyogo heyahetuḥ ॥17॥ The cause of that which is to be avoided is the union of the Seer(subject) and the seen(object). Verse 2.18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियाअत्मकं भोगापवर्गार्थं दृश्यम् ॥१८॥ prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dr‌śyam ॥18॥ The experienced is composed of elements and organs, is of the nature of illumination, action and intertia, and is for the purpose of experience and release (of the experiencer). Who is the seer?  The Self of Man, the Purusa. What is the seen?  The whole of nature, beginning with the mind, down to gross matter.  All this pleasure and pain arises from the junction between this Purusa and the mind. The Purusa, is pure; it is when it is joined to nature, and by reflection, that it appears to feel either pleasure or pain. The visible objective world consists of elements of nature and senses of perception comprising three qualities or ...

Verse 2.15 परिणाम ताप संस्कार दुःखैः गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः ॥१५॥ pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr‌tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥ The wise man knows that owing to fluctuations, the qualities of nature, and subliminal impressions, even pleasant experiences are tinged with sorrow, and he keeps aloof from them. Verse 2.16 हेयं दुःखमनागतम् ॥१६॥ heyaṁ duḥkham-anāgatam ॥16॥ The misery which is not yet come is avoidable. This sutra explains that the wise man knowing that all pleasure leads to pain, remains apart from the laws and the machinery of karma.  Owing to past impressions, obstructions and anguish, the quality of any action is adulterated by its contact with the gunas of nature, so he treats even pleasant experiences as inherently painful, and holds himself aloof from them. The wise person knows that thought transformations, afflictions, instincts and even pleasures end sooner or later in pain, so he shuns the causes of both pain and plea...

Yoga Sutras ~ Patanjali: Verse 2.13 सति मूले तद्विपाको जात्यायुर्भोगाः ॥१३॥ sati mūle tad-vipāko jāty-āyur-bhogāḥ ॥13॥ The root being there, the fruition comes (in the form of) species, life, and expression of pleasure and pain. Verse 2.14 ते ह्लाद परितापफलाः पुण्यापुण्यहेतुत्वात् ॥१४॥ te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ॥14॥ The karmas bear fruits of pleasure or pain, caused by virtue or vice. Life itself springs from the mixture of good and bad actions, favourable and unfavourable imprints. These form one's birth , rank in life, span of life and the kind of experiences one has to undergo. According to the law of karma, all conditions in the nature of our birth and life stem from our past actions, and are responsible for the experiences, pleasant or otherwise, which we meet in life. The fruits of the actions gathered in this life are called samskaras which become residual imprints or impressions.  The fruits of actions committed in all previous lives are called vasanas ...

Verse 2.11 ध्यान हेयाः तद्वृत्तयः ॥११॥ dhyāna heyāḥ tad-vr̥ttayaḥ ॥11॥ Their (gross) modifications are to be destroyed by meditation. Verse 2.12 क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥ kleśa-mūlaḥ karma-aśayo dr‌ṣṭa-adr‌ṣṭa-janma-vedanīyaḥ ॥12॥ The accumulated imprints of past lives, rooted in afflictions, will be experienced in present and future lives. Here, Patanjali offers meditation as another method to quieten the mind. By these means, the mind's impulses are reduced to their subtlest point and it is compelled to rest silently in its source, the Atman. Afflictions are of three intensities: gross (sthala) , subtle (sukshma) , and the subtlest of the subtle (sukshmatama) .  Tapas ( deep meditation) , svadhyaya ( study of one's 'self' ) and lshvara pranidhana eradicate the gross, the subtle and the subtlest afflictions respectively. The imprints or residual impressions of one's actions, whether good or bad, afflict one according to their degree of merit an...

Verse 2.9 स्वरस्वाहि विदुषोऽपि समारूढोऽभिनिवेशः ॥९॥ svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ॥9॥ Flowing through its own nature, and established even in the learned, is the clinging to life. Verse 2.10 ते प्रतिप्रसवहेयाः सूक्ष्माः ॥१०॥ te pratiprasava-heyāḥ sūkṣmāḥ ॥10॥ The subtle obstacles are to be conquered by resolving them into their causal state. Love of life is sustained by life's own force. This urge for self-perpetuation is so strong that it does not spare even the wise, and is an affliction for them and the ignorant alike.  Patanjali indicates that each human being has had a taste of death, This imprint is the seed of fear. Abhinivesa is an instinctive defect which can be transformed into intuitive knowledge and insight by practising yoga. While practising asana, pranamaya or dhyana, the sadhaka penetrates deep within himself.  He experiences unity in the flow of intelligence, and the current of self-energy. In this state, he perceives that there is no differen...

Verse 2.7 सुखानुशयी रागः ॥७॥ sukha-anuśayī rāgaḥ ॥7॥ Attachment is that which dwells upon pleasure. Verse 2.8 दुःखानुशयी द्वेषः ॥८॥ duḥkha-anuśayī dveṣaḥ ॥8॥ Aversion is that which dwells on pain. Dwelling on pleasurable experiences ignites desire and a sense of attraction, which creates attachment. Pleasurable experiences generate greed and lust, which strengthen attachment and stimulate a greater craving, as one always wants more and more.  One becomes absorbed by the pursuit of pleasure, and addicted to gratification of the senses. The aspirant may thus forget his chosen path and allow himself to be caught up in sorrow and sickness. Pain, sorrow and misery trigger a chain of hate or aversion. Recollecting lost pleasures, tormented by desires unfulfilled, man is led to sorrow.  In extreme distress he comes to hate himself, his family, neighbours and surroundings, and feels a sense of worthlessness. A discriminating person strives to acquire knowledge so that he may strike a ...

Verse 2.5 अनित्याअशुचिदुःखानात्मसु नित्यशुचिसुखाअत्मख्यातिरविद्या ॥५॥ anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ॥5॥ Mistaking the transient for the permanent, the impure for the pure, pain for pleasure, and that which is not the self for the self: all this is called lack of spiritual knowledge, avidya. Verse 2.6 दृग्दर्शनशक्त्योरेकात्मतैवास्मिता ॥६॥ dr̥g-darśana-śaktyor-ekātmata-iva-asmitā ॥6॥ Egoism is the identification of the seer with the instrumental power of seeing. All these various sorts of impression have one source: ignorance. We have first to learn what ignorance is. All of us think that “I am the body,” and not the Self, the pure, the effulgent, the ever blissful, and that is ignorance.  We think of Unreal as Real, Real as Unreal and this is ignorance. The seer is really the Self, the pure one, the ever holy, the infinite, the immortal.  That is the Self of man.  And what are the instruments? The Chitta, or mind-stuff, the Buddhi, intell...

Verse 2.3 अविद्याअस्मितारागद्वेषाभिनिवेशः क्लेशाः ॥३॥ avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ॥3॥ Ignorance, egoism, attachment, aversion and clinging to life - are the five Klesas ( Obstacles) Verse 2.4 अविद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥४॥ avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ॥4॥ A lack of Knowledge (avidya) is the source of most kleshas (obstacles) and can be latent, incipient, full fledged or overwhelming. ||4|| Suffering are of three levels, intellectual, emotional and instinctive.  Avidya belong to the field of intelligence; here lack of spiritual knowledge combined with pride or arrogance inflates the ego, causing conceit and the loss of one's sense of balance. Raga and dvesha belong to emotions and feelings.  Raga is desire and attachment, Dvesha is hatred and aversion.  Succumbing to excessive desires and attachments or allowing oneself to be carried away by expressions of hatred, creates disharmony between body and ...

The second Chapter of Patanjali’s Yoga Sutras - Sadhana Pada - About the Practice  Verse 1 तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥१॥ tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ॥1॥ Austerity, study of scared literature and surrendering fruits of work to God are called Kriya-Yoga (Yoga in the form of action). Verse 2.2 समाधिभावनार्थः क्लेश तनूकरणार्थश्च ॥२॥ samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ॥2॥ (It is for) the practice of Samadhi and minimize obstacles. For Patanjali's, the practice of yoga is the 'yoga of action', kriya-yoga composed of tapas, self-discipline, svadhyaya, self-study and lSvara pranidhana, surrender to God. Tapas is the blazing desire to burn away the impurities of body, senses and mind. Svadhyaya is the repetition of sacred mantras and the study of spiritual texts in order to comprehend one's own self.  lsvara pranidhana is surrender of one's body, mind and soul to lord through love for Him. By reducing pains to a minimum or eve...

Verse 51 तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥ tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ॥51॥ By the restraint of even this (impression, which obstructs all other impressions), everything is restraint, comes the Nirbija (seedless) Samadhi. The sadhaka must learn to restrain even this new impression of truth-bearing light.  When both old and new impressions are dissolved, a state of seedless enlightenment arises, in which all illusions and delusions has come to an end This is nirbija samadhi: the state of absolute identity with the seer. Just as a flame is extinguished when the wood is burnt out, or as rivers lose their existence on joining the sea, all impressions of the unconscious, subconscious, conscious mind cease to exist.  All these rivers of consciousness merge in the ocean of the seer. Nirbija samadhi is the conquest of the chitta wherein the root mind is one with the seer. As all thoughts are brought to an end by practice and detachment, the Jiva is f...

Verse 49 श्रुतानुमानप्रज्ञाअभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥ śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ॥49॥ This truth-bearing knowledge and wisdom is distinct from and beyond the knowledge obtained from books, testimony, or inference. Verse 50 तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥ tajjas-saṁskāro-'nya-saṁskāra pratibandhī ॥50॥ The resulting impression from this Samadhi prevents all other impressions. Truth-bearing knowledge is first-hand, intuitive knowledge. This wisdom is gained through insight. It is a special, direct knowledge arising from the Atman not from the perception of the senses or from the ordinary intellect.  The knowledge that springs from one's inner self is intuitive knowledge. When the power of the intellect springs from insight, that insight prevents all previous residues of action, movement and impression.  New samskaras may continue to emerge due to the oscillations of the mind, and this may impede real knowledge.  These mental i...

Verse 47 निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥ nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ॥47॥ In reaching nirvichara samadhi the mind becomes pure, the Chitta becomes firmly fixed. Verse 48 ऋतंभरा तत्र प्रज्ञा ॥४८॥ r̥taṁbharā tatra prajñā ॥48॥ In that samadhi, knowledge is called "filled with truth". When intelligence and consciousness, the essence of Jiva, remain nonreflective, profound and unconditioned, the body, the organs of action, the senses of perception, the mind, intelligence and consciousness - are illumined.  Knowledge and understanding of the real state of the Atman manifest in luminosity. When consciousness dwells in wisdom, a truth-bearing state of direct spiritual perception dawns. This earned spiritual illumination is filled with unalloyed wisdom, glowing with truth and reality. This luminosity of the Atman manifests, shining with full fragrance. Ritambara Prajna is a wisdom which is beyond the sense organs, mind and intellect. Can acquire this Prajna only ...

Verse 45 सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥ sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ॥45॥ The subtle objects end in Alingga - the unmanifested Prakriti. Verse 46 ता एव सबीजस्समाधिः ॥४६॥ tā eva sabījas-samādhiḥ ॥46॥ The states of samadhi described in the previous sutras are dependent upon a support or seed, and are termed sabija. The gross objects are only the elements, and everything manufactured out of them. The fine objects begin with the Tanmatras or fine particles. The organs, the mind , egoism, the mind-stuff (the cause of all manifestion) the equilibrium state of Sattva, Rajas and Tamas materials—called Pradhana (chief), Prakrti (nature), or Avyakta (unmanifest), are all included within the category of fine objects. The savitarka, nirvitarka, savicara, nirvicara, sananda and sasmita samadhis are known as sabija (seeded or with seed) samadhis. All the states of samapatti described are seeded samadhis. All these samadhis are dependent upon an object which includes the intellig...

Verse 43 स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥ smr‌ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥ The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object). Verse 44 एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥ etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ॥44॥ By this process (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained. When memory is completely cleansed and purified, mind too is purified. Both cease to function as distinct entites ; a no-mind state is experienced, and consciousness alone manifests itself, shining unblemished without reflection of external objects. This is called nirvitarka samapatti. Memory is the recollection of past thoughts and experiences. It is the storehouse of past impressions. Its knowledge is reflected knowledge. The sadhaka should ...

Verse 39 यथाअभिमतध्यानाद्वा ॥३९॥ yathā-abhimata-dhyānād-vā ॥39॥ Or by meditation on anything that appeals to one as good. Verse 40 ऩयभाि ऩयभभहत्त्वान्तोऽस्य वशीकाय् ॥ ४०॥  paramanu paramamahattvantosya vashikarah The Yogi’s mind thus meditating, becomes un-obstructed from the atomic to the Infinite. The final method is to choose an object conducive to meditation: not one which is externally pleasing, but auspicious and spiritually uplifting. Practising this simple method of one-pointed attention, the sadhaka gradually develops the art of contemplation. Later, when a degree of mental stability is attained, he will be able to meditate on any object at will. The perfect practice of an asana is pleasing, and through it, too, one can gain serenity. On the face of it this sutra is simple: it describes meditation on a pleasing object. Its deeper, hidden meaning is harder to comprehend. Having explained various methods of meditation Patanjali now comes to subjective meditation.  The m...

Verse 37 वीतराग विषयम् वा चित्तम् ॥३७॥ vītarāga viṣayam vā cittam ॥37॥ Or (by meditation on) the heart that has given up all attachment to sense objects. Verse 38 स्वप्ननिद्रा ज्ञानाअलम्बनम् वा ॥३८॥ svapna-nidrā jñāna-ālambanam vā ॥38॥ Or by meditating on the knowledge that comes in sleep. VedaVyasa, Suka, Ramanuja, Madhvacharya, Vallabhacharya, Chaitanya MahaPrabhu, Sri Aurobindo, Ramana Maharshi and Sri Ramakrishna, are examples of Self Realised Beings If the sadhaka reflects on the serene, pure state of such divine persons and emulates their practices, he gains confidence, attains stability and develops a desireless state of mind. In the same way, one can also contemplate each stage of an each movement of breath in order to bring the chitta to a state of desirelessness.  If consciousness is kept free from desire, it becomes pure. Mere withdrawal from the world does not in itself achieve this aim. Citta has four planes: the unconscious, subconscious, conscious and superconscious...

Verse 35 विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥ viṣayavatī vā pravr‌tti-rutpannā manasaḥ sthiti nibandhinī ॥35॥ Those forms of concentration that bring extraordinary sense perceptions encourage steadiness of the mind. Verse 36 विशोका वा ज्योतिष्मती ॥३६॥ viśokā vā jyotiṣmatī ॥36॥ Or ( by meditation on) the the Effulgent one which is beyond all sorrow. This naturally comes with Dharana, concentration; the Yogis say, if the mind becomes concentrated on the tip of the nose one begins to smell, after a few days, wonderful perfumes.  If it becomes concentrated at the root of the tongue one begins to here sounds; if on the tip of the tongue one begins to taste wonderful flavours; if on the middle of the tongue, one feels as if he were coming in contact with something.  If one concentrates his mind on the palate he begins to see peculiar things. If a man whose mind is disturbed wants to take up some of these practices of Yoga, yet doubts the truth of them, he will ha...

Verse 33 मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥ maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ॥33॥ The mind becomes purified by cultivation of feelings of friendship, mercy, gladness and indifference respectively towards happy, unhappy, good and evil creatures. Verse 34 प्रच्छर्दनविधारणाअभ्यां वा प्राणस्य ॥३४॥ pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ॥34॥ By throwing out and restraining the Breath the mind may also be calmed. Mind becomes happy and clear by being friendly, compassionate, delighted and ignorant towards happy, sad, holy spirits and sinners respectively. On daily basis we deal with four types of people in this world. Happy Sad Sadhus/Saints Sinners Dealing with them a man unknowingly becomes happy or unhappy. Behaviour also has its own science and first of all the Maharshi has shared this science in this sutra. This science is called sarvbhaumik/universal and is equally applicabl...

  Verse 32 तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥ tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ॥32॥ They can be removed by the practice of one subject. In previous sutra the Maharshi has spoken about all the 9 obstacles on the path of Yoga. The consequent results of these impediments are bad which themselves act as obstructions. This gives rise to four more adverse obstructions, making them 13 in number. Those four obstructions are: Pain Mental Agitation Tremor of limbs Irregular breathing Mental Agitation – When a man’s desires are not fulfilled, a kind of distress is born in his mind. This distress brings in hopelessness, idleness and disinterest in performing yoga sadhana. Therefore, flawless action is the only way to avoid this.  Tremor of body — Disorganized life style, dietary habits, too much involvement in materialistic things leads to a tremor in body parts which makes it unnatural. This is a huge road block in the path of Yoga. This kind of tremour in body parts does not ...

  Verse 31 दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥ duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ॥31॥ These distractions are accompanied by - sorrow, mental distress, tremor of the body, irregular breathing. PATANJALI YOGA SUTRAS 

Not demanding anything from friends, and telling them I’m here to support you is the key. Just believe in one thing: what you need you will get. The giver is somebody else, so don’t demand love. When you demand love you are destroying love. So you should never demand love or attention from people. If you are there only to give love and attention, then anyone will feel comfortable with you. But if you are expecting something then you are putting people in a very uncomfortable position. You can’t say this to everybody, but intelligent people who understand this can make their way. Tell your friends, ‘I’m here for you’, I don’t want anything from you other than friendship. That will make your friendship long-lasting. When you come from that space, you think your friend will not help you? They will help you when you need help. Not one but ten will come to help you. Also when you do something good for them, don’t keep on talking about it. Don’t keep reminding them of it. How do you feel whe...

“A plum once said, ‘just because a banana lover came by, I converted myself into a banana. Unfortunately, his taste changed after a few months and so I became an orange. When he said I was bitter I became an apple, but he went in search of grapes. Yielding to the opinions of so many people, I have changed so many times that I no more know who I am.  How I wish I had remained a plum and waited for a plum lover.’ Just because a group of people do not accept you as you are, there is no necessity for you to strip yourself of your originality. You need to think good of yourself, for the world takes you at your own estimate.  Never stoop down in order to gain recognition. Never let go of your true self to win a relationship. In the long run, you will regret that you traded your greatest Glory – your uniqueness, for momentary validation. Even Gandhi was not accepted by many people. The group that does not accept you as YOU is not Your world. There is a world for each one of you, wher...