Ayurveda Initiative For Global Health

Verse 30 व्याधि स्त्यान संशय प्रमादाअलस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥ vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ॥30॥ Disease, mental laziness, doubt, carelessness, laziness , non-abstention , false perception , failing to obtain stages of practice and inability to stay in that state - These distractions of the mind are the impediments. These nine types of obstacles usually prevent the meditators from progressing on the path of Yoga. The souls who did not have strong previous birth sanskaras surely face it but they should not leave yoga fearing these problems. In fact, yoga should be practised continuously. Maharshi has organized these obstacles in a chronological order which is quite scientific. In case the meditator is suffering from a disease then he cannot sit for yoga practice and he will be distracted due to unwellness of his heart. So, disease is c...

Verse 29 ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥ tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ॥29॥ From that comes realization of the Individual Self and the destruction of obstacles. PATANJALI YOGA SUTRAS

Verse 28 तज्जपः तदर्थभावनम् ॥२८॥ taj-japaḥ tad-artha-bhāvanam ॥28॥ The repetition of this (OM-Pranava) and meditating on its meaning is the way. Om kara. Ishwara is OM is what Patanjali says. To go deeper the manifestation process is from moola - Pranava - prana - jeeva. This is how the manifestation of world occurs.  And here Patanjali stresses o meditation on Pranava. Pranava is underlying reality the background vibration of this existence. When repeating this and meditating on the Pranava one can become one with the ultimate. In Verse 28, Patanjali lays emphasis on the repetition and meditation on this Pranava mantra i.e. Aum.  Why should there be repetition? We have not forgotten that theory of Samskaras, that the sum-total of impressions lives in the mind. Impressions live in the mind, the sum-total of impressions, and they become more and more latent, but remain there, and as soon as they get the right stimulus they come out. Molecular vibration will never cease....

Verse 27 तस्य वाचकः प्रणवः ॥२७॥ tasya vācakaḥ praṇavaḥ ॥27॥ The word to designate Him (Isvara) is Pranava or OM. In the verse 27, Sage Patanjali is stressing on the Ishvara and the symbol, the mark of His, i.e. Aum.  Symbol is the manifestor of the thing signified, and if the thing signified has already existence, and if, by experience, we know that the symbol has expressed that thing many times, then we are sure that there is the real relation between them. Even if the things are not present, there will be thousands who will know them by their symbols. There must be a natural connection between the symbol and the thing signified; then, when that symbol is pronounced, it recalled the thing signified.  Patanjali says the manifesting word of God is Om. Why does he emphasize this? There are hundreds of words for God. One thought is connected with a thousand words; the idea, God, is connected with hundreds of words, and each one stands as a symbol for God.    But there m...

Verse 26 स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥ sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ॥26॥ That (Isavara) is the Teacher of even the ancient teachers, since He is not limited by time. In these verses, Sage Patanjali is talking about Omniscience of Ishvara and His significance in attaining the Yoga.  In verse 26, Ishvara is called as the Adi-Guru, the Adi-Yogi. It is true that all knowledge is within ourselves, but this has to be called forth by another knowledge. Although the capacity   to know is inside us, it must be called out, and that calling out of knowledge can only be got, a Yogi maintains, through another knowledge. Dead, insentient matter, never calls out   knowledge. It is the action of knowledge that brings out knowledge. Knowing beings must be with us to call forth what is in us, so these teachers were always necessary. The world was never without them, and no knowledge can come without them. God is the Teacher of all teachers, because ...

Verse 25 तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥ tatra niratiśayaṁ sarvajña-bījam ॥25॥ In Him (in Isvara), the seed of Omniscience is unsurpassed. In verse 25, The all knowingness of Ishvara is emphasized. The mind must always travel between two extremes. You can think of limited space, but the very idea of that gives you also unlimited space. Close your eyes and think of a little space, and at the same time that you perceive the little circle, you have a circle round it of unlimited dimensions. It is the same with time. Try to think of a second, you will have, with the same act of perception, to think of time which is unlimited. So with knowledge. Knowledge is only a germ in man, but you will have to think of infinite knowledge around it, so that the very nature of your constitution shows us that there is unlimited knowledge, and the Yogis call that unlimited knowledge God. PATANJALI YOGA SUTRAS

Verse 23 ईश्वरप्रणिधानाद्वा ॥२३॥ īśvara-praṇidhānād-vā ॥23॥ Samadhi is attained by devotion to Ishwara. PATANJALI YOGA SUTRAS

Verse 24 क्लेश कर्म विपाकाअशयैःअपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśa karma vipāka-āśayaiḥ-aparāmr‌ṣṭaḥ puruṣa-viśeṣa īśvaraḥ ॥24॥ Isvara is the Supreme Purusha, unaffected by misery, actions, fruits of action or desires. PATANJALI YOGA SUTRAS

Verse 22 मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥ mr̥du-madhya-adhimātratvāt-tato'pi viśeṣaḥ ॥22॥ They again differ according as the means are mild, medium or supreme. PATANJALI YOGA SUTRAS

Verse 21 तीव्रसंवेगानामासन्नः ॥२१॥ tīvra-saṁvegānām-āsannaḥ ॥21॥ Success is speeded for the extremely energetic. PATANJALI YOGA SUTRAS

Verse 19 भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥ bhava-pratyayo videha-prakr‌ti-layānam ॥19॥ bhava = being, becoming pratyayah = perception, thought, intention, representation videha = bodiless prakriti = nature layaanaam = clasped, merged in 1.19 he patanjali says Bhava pratyayo videha prakriti layaanaam These latent impressions or Samskaras are bodyless in nature and are bound together.  Here he's indicating that our sadhana and spiritual progress is not gonna go waste after death, its carried by samskaras and they dont die with the body, they are carried on in our next janmas .This Samadhi, when not followed by extreme non-attachment becomes the cause of the re-manifestation of the gods and of those that become merged in nature PATANJALI YOGA SUTRAS

Verse 20 श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥ śraddhā-vīrya-smr‌ti samādhi-prajñā-pūrvaka itareṣām ॥20॥ To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real. PATANJALI YOGA SUTRAS

Verse 17 वितर्कविचाराअनन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥ vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ॥17॥ This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17|| PATANJALI YOGA SUTRAS

Verse 18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ॥18॥ virama = cessation pratyaya = perception, thought, intention, representation abhyasa = practice, action, method purvah = earlier samskara = latent impressions sheshah = store, residuum anyaha = other After one practices to still the thoughts, these four kinds of cognition fall away(mentioned in previous sutra 1.17), leaving only a store of latent impressions (samskara) in the depth memory. The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18|| PATANJALI YOGA SUTRAS

Verse 14 स तु दीर्घकाल नैरन्तर्य सत्काराअदराअसेवितो दृढभूमिः ॥१४॥ sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dr‌ḍhabhūmiḥ ॥14॥ Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14|| PATANJALI YOGA SUTRAS

Verse 15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ dr‌ṣṭa-anuśravika-viṣaya-vitr‌ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥ Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15|| PATANJALI YOGA SUTRAS

Verse 16 तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitr‌ṣṇyam ॥16॥ tat = this param = ultimate, highest, purest purusha = pure awareness khyateh = clear seeing guña = fundamental qualities of nature vaitrshñyam = without wanting or attachment When the ultimate level of desirelessness has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature (the 3 gunas- Sattva, rajas and tamas). The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16|| PATANJALI YOGA SUTRAS

Verse 9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥ śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ॥9॥ Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9|| Verse 10 अभावप्रत्ययाअलम्बना तमोवृत्तिर्निद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vr‌ttir-nidra ॥10॥ Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10|| Verse 11 अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥ anu-bhūta-viṣaya-asaṁpramoṣaḥ smr‌tiḥ ॥11॥ Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11|| PATANJALI YOGA SUTRAS

Verse 12 अभ्यासवैराग्याअभ्यां तन्निरोधः ॥१२॥ abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ॥12॥ abhyāsa = assiduousness; cheerfulness; practice vairāgya = imperturbability; indifference ābhyāṁ = both tan = this nirodha = tranquility; tranquility of all mutable things, i.e. attaining the state of yoga. The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability  (vairagya). ||12|| PATANJALI YOGA SUTRAS

Verse 13 तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥ tatra sthitau yatno-'bhyāsaḥ ॥13॥ tatra = here; there; so that sthitau = resolutely; continuously; constantly; yatna = effort; practice abhyāsaḥ = cheerfulness; assiduousness Assiduousness means resolutely adhering to one’s practice of yoga. ||13|| PATANJALI YOGA SUTRAS