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Yoga Sutra II

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This is the second presentation in the lines for Yoga Sutra. This is an effort to simplify the science of Yoga and how we can gain more out of practicing Yoga.

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Yoga Sutra II

  1. 1. Raution Jaiswal, MBA Oregon, USA & Kolkata, India [email_address] Follow me on twitter: http://twitter.com/raution असतो मा सद्गमय तमसो मा ज्योतिर्गमय मृत्योर् मा अमृतं गमय ॐ शांति शांति शांति - बृहदारण्यक उपनिषद् 1.3.28 From the unreal, lead us to the Real; from darkness, lead us unto Light; from death, lead us to Immortality. Om peace, peace, peace.” Part II
  2. 2. <ul><li>Concentration (Samadhi Pada) </li></ul><ul><li>Practices (Sadhana Pada) </li></ul><ul><li>Progressing (Vibhuti Pada) </li></ul><ul><li>Liberation (Kaivalya Pada) </li></ul>
  3. 3. Chapter 2 & 3: Practices (Sadhana Pada) Progressing (Vibhuti Pada)
  4. 4. Yoga in the form of action (Kriya Yoga) : <ul><li>Training and purifying the senses (tapas) </li></ul><ul><li>Self-study in the context of teachings (svadhyaya) </li></ul><ul><li>Devotion and letting go into the creative source from which we emerged (ishvara pranidhana) </li></ul>(Tapah svadhyaya ishvara-pranidhana kriya-yogah)
  5. 5. Yoga of action (kriya yoga) is practiced to bring about concentration ( samadhi) and to minimize the colored thought patterns (kleshas) . (samadhi bhavana arthah klesha tanu karanarthah cha)
  6. 6. <ul><li>Ignorance about the true nature of things (avidya) </li></ul><ul><li>I-ness, individuality, or egoism (asmita) </li></ul><ul><li>Attachment to mental impressions or objects (raga) </li></ul><ul><li>Aversion to thought patterns or objects (dvesha) </li></ul><ul><li>Love of these as being life itself, as well as fear of their loss as being death . </li></ul>(avidya asmita raga dvesha abhinivesha pancha klesha)
  7. 7. <ul><li>Regarding that which is transient as eternal </li></ul><ul><li>Mistaking the impure for pure </li></ul><ul><li>Thinking that which brings misery to bring happiness </li></ul><ul><li>Taking that which is not-self to be self. </li></ul>(antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
  8. 8. When the five types of colorings (kleshas) are in their subtle, merely potential form, they are then destroyed by their disappearance or cessation into and of the field of mind itself. (te pratipasava heyah sukshmah)
  9. 9. Latent impressions that are colored (karmashaya) result from other actions (karmas) that were brought about by colorings (kleshas) , and become active and experienced in a current life or a future life. (klesha-mula karma-ashaya drishta adrishta janma vedaniyah)
  10. 10. Although knowable objects cease to exist in relation to one who has experienced their fundamental, formless true nature, the appearance of the knowable objects is not destroyed, for their existence continues to be shared by others who are still observing them in their grosser forms. (krita-artham prati nashtam api anashtam tat anya sadharanatvat)
  11. 11. Through the practice of the different limbs, or steps to Yoga, whereby impurities are eliminated, there arises an illumination that culminates in discriminative wisdom, or enlightenment. (yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
  12. 12. <ul><li>The eight rungs, limbs, or steps of Yoga are: </li></ul><ul><li>Codes of self-regulation or restraint (yamas) </li></ul><ul><li>Observances or practices of self-training (niyamas) </li></ul><ul><li>Postures (asana) </li></ul><ul><li>Expansion of breath and prana (pranayama) </li></ul><ul><li>Withdrawal of the senses (pratyahara) </li></ul><ul><li>Concentration (dharana) </li></ul><ul><li>Meditation (dhyana) </li></ul><ul><li>Perfected concentration (samadhi) </li></ul>(yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani)
  13. 13. <ul><li>Non-injury or non-harming (ahimsa) </li></ul><ul><li>Truthfulness (satya) </li></ul><ul><li>Abstention from stealing (asteya) </li></ul><ul><li>Walking in awareness of the highest reality (brahmacharya) </li></ul><ul><li>Non-possessiveness with the senses (aparigraha) </li></ul>(ahimsa satya asteya brahmacharya aparigraha yama)
  14. 14. <ul><li>Cleanliness and purity of body and mind (shaucha) </li></ul><ul><li>An attitude of contentment (santosha) </li></ul><ul><li>Training of the senses (tapas) </li></ul><ul><li>Self-study of sacred words (svadhyaya) </li></ul><ul><li>An attitude of letting go into one's source (ishvarapranidhana) </li></ul>(shaucha santosha tapah svadhyaya ishvarapranidhana niyamah)
  15. 15. The posture (asana) for Yoga meditation should be steady, stable, and motionless, as well as comfortable, and this is the third of the eight rungs of Yoga. (sthira sukham asanam)
  16. 16. Pranayama has three aspects of external or outward flow (exhalation),internal or inward flow (inhalation), and the third, which is the absence of both during the transition between them, and is known as fixedness, retention, or suspension. (bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha sukshmah)
  17. 17. When the mental organs of senses and actions (indriyas) cease to be engaged with the corresponding objects in their mental realm, and assimilate or turn back into the mind-field from which they arose. (sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)
  18. 18. Concentration (dharana) is the process of holding or fixing the attention of mind onto one object or place. (deshah bandhah chittasya dharana)
  19. 19. The repeated continuation, or uninterrupted stream of that one point of focus is called absorption in meditation (dhyana). (tatra pratyaya ekatanata dhyanam)
  20. 20. When only the essence of that object, place, or point shines forth in the mind, as if devoid even of its own form, that state of deep absorption is called deep concentration or samadhi. (tad eva artha matra nirbhasam svarupa shunyam iva samadhih)
  21. 21. <ul><li>Sources: </li></ul><ul><li>Patanjali Yoga Sutra </li></ul><ul><li>Yoga Sutras of Patanjali Interpretive Translation by Swami Jnaneshvara Bharati </li></ul>Thank you

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