Ayurveda Initiative For Global Health

Verse 3.32 कूर्मनाड्यां स्थैर्यम् ॥३२ ् ॥ kūrma-nāḍyāṁ sthairyam ॥32॥ On the nerve called Kurma (comes) fixity of the body. Verse 3.33 मूर्धज्योतिषि सिद्धदर्शनम् ॥३३॥ mūrdha-jyotiṣi siddha-darśanam ॥33॥ On the light emanating from the top of the head sight of the Siddhas. By mastery over kurma nadi, the yogi not only keeps his physical body immobile like a tortoise, alligator or snake, but also has the power to hibernate mentally by completely immobilizing the functions of the body and intellect.  Karma nadi corresponds to the epigastric region ( it is the upper central region of the abdomen). Siddhas are those who have perfected themselves in the field of enlightenment. Murdhajyoti represents the ajna cakra of the yoga texts. A yogi can develop a balanced head , and from his visions of siddhas, yogis and Acharya's (great teachers) he may obtain guidance and inspiration to further his sadhana. PATANJALI YOGA SUTRAS 

Verse 3.30 नाणबचिे कामव्यहऻानभ ू ॥३० ् ॥ nabhichakre kayavyoohajnanam On the navel circle (comes) the knowledge of the constitution of the body. Verse 3.31 कण्ठकूऩ ऺे णत्पऩासाणनव ु णत्त् ॥३१ ृ ॥ kanthakoope kshutpipasanivrittih On the hollow of the throat (comes) cessation of hunger. By samyama on the navel area or nabhi cakra, also called manipuraka chakra, a yogi can gain perfect knowledge of the constitution of the human body. He knows the activities of his each and every cell and therefore becomes a master of his own body. According to yoga texts, the navel is known as kandasthana (kanda = egg or bulb; sthana = region).  The root of all the nerves is in the navel. From the navel, 72,000 root nerves (in hath a yoga terminology, nadis) branch out. Each root nerve is connected with another 72,000 nerves. These 72,000 multiplied by another 72,000 branch off into various directions, supplying energy to the entire system. By samyama on the pit of the throat, the yogi overcomes hunger...

Verse 3.27 भुवज्ञानं सूर्येसंयमात् ॥२७॥ bhuva-jñānaṁ sūrye-saṁyamāt ॥27॥ By making Samyama on the sun, (comes) the knowledge of the world. Verse 3.28 चन्द्रे तारव्यूहज्ञानम् ॥२८॥ candre tāravyūha-jñānam ॥28॥ On the moon, (comes) the knowledge of the cluster of stars. Verse 3.29 ध्रवु तद्गणतऻानभ े ॥२९ ् ॥ dhruve tadgatijnanam On the pole star (comes) the knowledge of the motions of the stars. Surya, sun is pratyaksha Parabrahmam, physical manifestation of brahman, so making samyama on the sun, knows the knowledge about the world because when brahman is known, everything ( including knowledge of the world) also known. In the last sutra,  the Sun, surya, refers to the core of one's being self, brahman.   The moon, chandra, refers to the mind.  The solar plexus ( pingala nadi) is situated in the region of the trunk;  the lunar plexus ( Ida nadi) has its seat in the cerebrum.  By samyama on that region, the yogi gains further knowledge. The mind is equated with the...

Verse 3.25 बलेषु हस्तिबलादीनी baleṣu hastibalādīnī ॥25॥ By making Samyama on the strength of the elephant, etc., that strength comes to the Yogi. Verse 3.26 प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२६ ् ॥ pravr‌tty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakr‌ṣṭa-jñānam ॥26॥ By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote. When a Yogi has attained to this Samyama and wants strength, he makes a Samyama on the strength of the elephant, and gets it. Infinite energy is at the disposal of everyone, if he only knows how to get it. The Yogi has discovered the science of getting it. When the Yogi makes Samyama on that effulgent light in the heart he sees things which are very remote, things, for instance, that are happening in a distant place, and which are obstructed by mountain barriers and also things which are very fine. PATANJALI YOGA SUTRAS 

Verse 3.23 सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा  sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ॥23॥ Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies. Verse 3.24 मैत्र्यदिषु बलानि maitry-adiṣu balāni ॥24॥ He gains moral and strength by perfecting friendliness and other virtues towards one and all. When the Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall.  He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining th...

Verse 3.21 कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥ kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ॥21॥ By control over the subtle body, the yogi can suspend at will the rays of light emanating from himself so that he becomes invisible to onlookers. He may again make himself visible by bringing back the power of perceptibility. Verse 3.22 etena shabdadyantardhanamuktam By what has been said the disappearance of sound and other tanmatras can be understood. When the yogi performs samyama on his own body, then suddenly the power of receiving the form stops and there in no contact between the eyes of observers and the body of the yogi. He thus becomes invisible. This is a well-known siddhi or psychic power. It is a frightening practice.  When a form dissolves before one’s eyes, it is as frightening as the coming of death. An object becomes visible when the light rays reflected from its surface enter the eye of an obse...

Verse 3.19 प्रत्ययस्य परचित्तज्ञानम् ॥१९॥ pratyayasya para-citta-jñānam ॥19॥ He acquires the ability to understand the minds of others. Verse 3.20 न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥ na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥ A yogi who is able to read the minds of others in general, can also, if necessary, precisely identify specific contents which are beyond the reach of the mind. Through his purity of consciousness, the yogi realizes directly the nature of his own mind and consciousness, and also that of others. The word sakshatkaranat used in 3.18, means seeing reality.  The word pratyaya means perceiving the content of the mind. Both convey the same meaning. By mastery over his own mind and consciousness, the yogi develops clairvoyance and can read the minds of others. He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would t...

Verse 3.17 शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥ śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥ Words, objects and ideas are superimposed, creating confusion; by samyama, one gains knowledge of the language of all beings. Verse 3.18 संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥ saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥ Through direct perception of his subliminal impressions, the yogi gains knowledge of his previous lives. Conventional usage of a word, its fundamental meaning, content and feeling may all coincide, or may be confused due to intermixture or superimposition. The same word may convey altogether different meanings in another language. A perfect yogi acquires accurate knowledge of the meaning and feeling of any sound or word, in any language produced by any being. We do not ordinarily differentiate between a word, its original purpose and meaning, and its contemporary usage; the...

Verse 3.15 क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥ kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥ Successive sequential changes cause the distinctive changes in the consciousness. Verse 3.16 परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥ pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥ By mastery of the three transformations of nature (dharma), quality (lakshana) and condition (avastha) , through samyama on the nirodha, samadhi, and ekagrata states of consciousness, the yogi acquires knowledge of the past and the future. Differences in changes in consciousness are caused by the changing order of sequence In the method of practice. According to the sequence of practice, distinct transformations take place. In yoga practice a regular sequence must also be followed. The sadhaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama) . Then he proceeds towards the 'one without a second', the seer (ekagrata parinama). Only then does he become...

Verse 3.13 एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥ etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥ Through these three phases, cultured consciousness is transformed from its potential state (dharma) towards further refinement (lakshana) and the zenith of refinement (avastha). In this way, the transformation of elements, senses and mind takes place. Verse 3.14 शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥ śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥ The substrata is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued The three stages of transformation described in 3 .9-12 affect the entire being: organs, senses, body and mind, and bring about a stable, steady state of consciousness. Both purusha and prakruti are eternal. Purusha remains eternally changeless. Prakrti goes on eternally changing due to the interaction between its own gunas of sattva, rajas and tamas. Earth, water, fir...

Verse 3.11 सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥ sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥ The weakening of scattered attention and the rise of one-pointed attention in the citta is the transformation towards samadhi Verse 3.12 ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥ tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥ When rising and falling thought processes are in balance, one-pointed consciousness emerges. Maintenance of awareness with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. Consciousnes swing between multi-faceted and one-pointed attention. When one-pointed attention is established, multi-faceted attention disappears; Observing these alternations and learning to hold steadfastly to singlepointed attention is the second phase of the transformation: samadhi parinama.  Citta has two properties, dispersiveness (sarvarthata citta) and onepointedne...

Verse 3.9 व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥ vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥ Study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint Verse 3.10 तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥ tasya praśānta-vāhitā saṁskārat ॥10॥ The restraint of rising impressions brings about an undisturbed flow of tranquillity. That is to say, in this first state of Samadhi, the modifications of the mind have been controlled, but not perfectly, because if they were, there would be no modifications.  If there is a modification which impels the mind to rush out through the senses, and the Yogi tries to control it, that very control itself will be a modification. One wave will be checked by another wave, so it will not be real Samadhi, when all the waves have subsided, as control itself will be a wave. Yet this lower S...

Verse 3.7 त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥ trayam-antarangaṁ pūrvebhyaḥ ॥7॥ These three (dharana, dhyana and samadhi) aspects of yoga are internal, compared to the former five. Verse 3.8 तदपि बहिरङ्गं निर्बीजस्य ॥८॥ tadapi bahiraṅgaṁ nirbījasya ॥8॥ Similarly, samyama is external when compared to seedless (nirbija) samadhi Compared to the former five aspects of yoga, it may be seen that dharana, dhyana and samadhi are more subtle, internal, intimate and subjective practices. The first five, which deal with the seen or cognizable sheaths, are called the external quest.  -Yama purifies the organs of action;  - Niyama, the senses of perception;  - Asana cleanses the physical and organic aspects of the body;  - Pranayama stops wastage of energy and increases stamina;  - Pratyahara cleanses the mind. More intimately, dharana, develops and sharpens intelligence, dhyana purifies consciousness and samadhi leads mind towards the Atman.  These three are directly involved...

Verse 3.5 तज्जयात् प्रज्ञालोकः ॥५॥ tajjayāt prajñālokaḥ ॥5॥ From mastery of samyama comes the light of awareness and insight Verse 3.6 तस्य भूमिषु विनियोगः ॥६॥ tasya bhūmiṣu viniyogaḥ ॥6॥ Samyama may be applied in various spheres to derive its usefulness When mastery of integration (samyama) is achieved, the lustre of wisdom and insight shine brilliantly, reconciling the known with the knowable and revealing the self. Awareness and cognition become firmer and sharper through direct spiritual perception. Ordinarily, our intelligence flits from object to object and from place to place, making it impossible to penetrate fully any one thing. In samyama, the knower comes closer and closer to the known and, merging in it, loses his separateness. Patanjali explains that this insight and wisdom are to be properly distributed in the various spheres of one's life. Samyama can be applied in various spheres. In samadhi pada, concepts such as pratyaya and various aspects of sampraajata samadhi ...

Verse 3.3 तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥ tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥ When the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is samadhi. Verse 3.4 त्रयमेकत्र संयमः ॥४॥ trayam-ekatra saṁyamaḥ ॥4॥ These three together - dharana, dhyana and samadhi - constitute integration or samyama. When the attentive flow of consciousness merges with the object of meditation, the consciousness of the meditator, the subject, appears to be dissolved in the object.  This union of subject and object becomes samadhi. When the object of contemplation shines forth without the intervention of one's own consciousness, dhyana flows into Samadhi. Uninterrupted flow of attention dissolves the split between the object seen and the seer who sees it. Consciousness appears to have ceased, and to have reached a state of silence. It is devoid of 'I', and merges into the core of the being in a profound state o...

Chapter - 3 Vibhuti-Pada In this pada Patanjali speaks of the properties of yoga and the art of integration (smhyama) through concentration, meditation and profound absorption. Verse 3.1  देशबन्धः चित्तस्य धारणा ॥१॥ deśa-bandhaḥ cittasya dhāraṇā ॥1॥ Fixing the Mind on one point or region is concentration (dharana) Verse 3.2 तत्र प्रत्ययैकतानता ध्यानम् ॥२॥ tatra pratyaya-ikatānatā dhyānam ॥2॥ A steady, continuous flow of attention directed towards the same point or region is meditation (dhyana) Dharana means focus of attention. Focusing the attention on a chosen point or area, within or outside the body, is concentration. By it the functions of the mind are controlled and brought to one point. Once mastery of the five stages of yoga from yama to pratyahara is achieved, the art of focusing the mind and consciousness is undertaken.  Dharana is established when the mind learns to remain steady on its own, or hold on to an unmoving object. Through the practice of yama and niyama, t...

Verse 2.55 ततः परमावश्यता इन्द्रियाणाम् ॥५५॥ tataḥ paramā-vaśyatā indriyāṇām ॥55॥ Pratyahara results in the absolute control of the sense organs The effect of pratyahara is felt when the senses are mastered, and the mind is ripe and avid for its spiritual quest. When the senses have ceased to run after pleasures obtained from the phenomenal world, they can be yoked to serve the soul Sadhana pada instructs the sadhaka how to survey his own weaknesses in each domain - moral, physical, physiological and intellectual - and how to eliminate them, since they are not conducive to yogic discipline and spiritual Liberation. Yama develops the art of living in society honestly;  Niyama, that of cleansing one's impurities. Asana eliminates physical and mental perturbations, pranayama maintains harmony and prevents dissipation of the flow of vital energy, making the mind a fit instrument for meditation. Pratyahara sublimates both senses and mind. Thus ends the external quest (bahiranga sadhana)...

Verse 2.53 धारणासु च योग्यता मनसः ॥५३॥ dhāraṇāsu ca yogyatā manasaḥ ॥53॥ The mind also becomes fit for concentration Verse 2.54 स्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकारैवेन्द्रियाणां प्रत्याहारः ॥५४॥ svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ॥54॥ Withdrawing the senses, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara When we watch a television program, we have no trouble identifying places, persons, animals, mountains, and so on. Through becoming involved with the program, we identify with what we are seeing and begin to feel an emotional response. Actually what we are looking at are not places, persons, animals, or mountains, but points of light on a tube in a little box. The confusion that is necessary to enjoy a television program is similar to bewilderment or ignorance, where the very vividness or intensity of the images of the mind’s lucidity overpowers the mind. Withdrawing the mi...

Verse 2.51 बाह्याअभ्यन्तर विषयाक्षेपी चतुर्थः ॥५१॥ bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ॥51॥ The fourth type of pranayama transcends the external and internal pranayamas, and appears effortless and non-deliberate. Verse 2.52 ततः क्षीयते प्रकाशाअवरणम् ॥५२॥ tataḥ kṣīyate prakāśa-āvaraṇam ॥52॥ Pratayama removes the veil covering the light of knowledge and heralds the dawn of wisdom The fourth type of pranamaya goes beyond the regulation or modulation of breath flow and retention, transcending the methodology given in the previous sutra.  It is a state similar to kevala kumbhaka, which is mentioned in the hathayoga texts and in the yoga upanishads. When the movement of the breath functions without one's volition or effort, the fourth stage of pranayama has been reached.  The movements of the mind cease. The flows of vital energy, intelligence and consciousness come to a standstill except for subliminal impressions. This is like virama pratyaya, as explained in 1.18. A state of...

Verse 2.49 तस्मिन् सति श्वासप्रश्वास्योर्गतिविच्छेदः प्राणायामः ॥४९॥ tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ॥49॥ Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It is to be practised only after perfection in asana is attained. Verse 2.50 बाह्याअभ्यन्तरस्थम्भ वृत्तिः देशकालसन्ख्याभिः परिदृष्टो दीर्घसूक्ष्मः ॥५०॥ bāhya-ābhyantara-sthambha vr‌ttiḥ deśa-kāla-sankhyābhiḥ paridr‌ṣṭo dīrgha-sūkṣmaḥ ॥50॥ Pranayama has three movements: prolonged and fine inhalation, exhalation and retention; all regulated with precision according to duration and place. It is interesting to note that Patanjali expressly advises the sadhaka to do pranayama only after attaining perfection in asana. Normally the flow of breath is unrestrained and irregular. Observing these variations, and conditioning the mind to control the inflow, outflow and retention of the breath in a regular, rhythmic pattern, is pranayama. Prana is an life energizing force which creates...

Verse 2.47 प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् ॥४७॥ prayatna-śaithilya-ananta-samāpatti-bhyām ॥47॥ Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached. Verse 2.48 ततो द्वङ्द्वानभिघातः ॥४८॥ tato dvaṅdva-an-abhighātaḥ ॥48॥ From then on, the sadhaka is undisturbed by dualities The sadhaka can be considered firm in his postures when persevering effort is no longer needed. In this stability, he grasps the physiology of each asana and penetrates within, reaching the minutest parts of the body.  Then he gains the art of relaxation, maintaining the firmness and extension of the body and consciousness. In this way he develops a sensitive mind.  With this sensitivity, he trains his thinking faculty to read, study and penetrate the infinite. He is immersed in the boundless state of oneness which is indivisible and universal.  In yoga and in asana perfection must be attained through perseverance, alertness and ins...

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...