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Understanding The Yoga Darshan
Understanding The Yoga Darshan
AN
EXPLORATION OF THE
YOGA SUTRA
OF
MAHARISHI PATAJALI
By
Chairman,
International Centre for Yoga Education and Research (ICYER)
at Ananda Ashram, Puducherry, India.
www.icyer.com
Dedicated To
The Greatest Guru In My Universe
T HE LION
OF
PUDUCHERRY
Yogamaharishi
Dr. Swami Gitananda Giri Guru Maharaj
(24-07-1907 to 29-12-1993)
Who Protected the Purity of Rishiculture Ashtanga Yoga
With His Mighty Roar of Truth
Puducherry 2011
Published by
Dhivyananda Creations
44, 1st Cross, Iyyanar Nagar,
Puducherry - 13, South India.
Tel.: +91-413-2241561
e-mail: yognat@gmail.com
www.rishiculture.org
Photo credits
CONTENTS
BLESSINGS
From Yogacharya Yogashri T.K.V. Desikachar,
Founder, Krishnamacharya Yoga Mandiram and
Krishnamacharya Healing and Yoga Foundation ............................................ vii
PREFACE ....................................................................................................... xi
SAMDHIPDA ............................................................................... 29
SDHANAPDA ............................................................................. 107
VIBHTIPDA ................................................................................ 215
KAIVALYAPDA ............................................................................ 305
BLESSINGS
Dr. Ananda is a unique being. Not only is he the son of one of the most
significant yogis of our times, but also has to his credit, a modern
education through his degree as a doctor. He is also a truly gifted musician,
bringing delightful melodies to the crowds. Such a person who has a
spiritual heritage, modern education and an artistic flair is rare in todays
contemporary times.
His devotion to promote the yoga lineage of his father is unquestioned,
and is visible through his work both in Pondicherry, and outside. Both
my colleagues and I have had numerous opportunities to meet and interact
with him. Each time Anandas heart extends out so warmly, and it shows
me a sign that he has indeed embraced the real meaning of yoga into his
heart.
His latest publication on the Yoga Sutra of Patajali, is a visible testament
of this fact. Every reader will not only enjoy this practical translation of
the sutra, but also enjoy the contemporary relevance that Ananda brings to
this work. I am very happy that through his sharp mind and his poetic
words, this endearing text once again will become accessible to the current
and future generations of yoga students.
I bless Ananda to have a long and purposeful life. And I look forward to
many more of his creative endeavours.
Yogacharya Yogashri
T.K.V. Desikachar
Founder, Krishnamacharya Yoga Mandiram and
Krishnamacharya Healing and Yoga Foundation
New No.31 (Old #13), Fourth Cross Street,
Rama Krishna Nagar, Mandaveli,
Chennai - 600 028, India ~ www.kym.org
PREFACE
The art and science of yoga is one of the shat darshan, the six reverential
perspectives of our universe as codified by the ancient rishi of Bharata
Varsha, known better in modern times as India. The codifier of the Yoga
Darshan, Yoga Maharishi Patajali is undoubtedly one of the greatest seers
to have ever walked the face of the earth. He must have been a truly
humane being, a realized soul of exceptional wisdom who also excelled
in numerous fields of human thought and endeavor. If I were given the
opportunity to travel back into the past, he would be the one person I
would like to meet. Wouldn't it be wonderful to be able to receive the
blessings in person from such a magnificent personality, one who has given
us such an amazing road map so that we all can reach that enlightened
state of liberation through self-effort? Of course, the very moment we
consciously start to love, live and share yoga, he is there with us in our
every thought, word and deed. In that way I feel blessed to have this
golden opportunity to compile teachings that have occurred through the
vehicle of my mind and body in the past few years while sharing the
Yoga Sutra of Maharishi Patajali with my beloved students in ICYER at
Ananda Ashram, Puducherry, India.
Lord Krishna tells Arjuna in the Bhagavad Gita that he will put into the
wombs of yogini those aspirants who fail to make it in their previous
incarnation. I must have done some good in my past lives for I have
been truly blessed in this one. I count my blessings with every passing
breath and every passing moment, for it is only through the Divine
ashirwadam that I have had the good fortune to be born into a family
who lives, loves and shares yoga as eternal and conscious awareness. It is
only the potent blessings of my beloved Guru-Father, Swamiji,
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and my beloved
Guru-Mother, Ammaji, Kalaimamani Yogacharini Meenakshi Devi
Bhavanani, that enable me to do my best at all times. It is truly a
God-given opportunity to have been born to such illustrious and yet "down
xii
xiii
Preface
xiv
children Dhivya Priya Bhavanani and Anandraj Bhavanani. They are surely
the hope of the future and with the loving guidance of Ammaji, I am
sure they will surpass all of us in times to come.
The wholistic, life-transforming teachings of classical yoga can bring a
breath of fresh air to the stuffy, egoistic, ill-smelling, scandal-ridden "me
first thinking" of modern day life. It is my sincere wish that this literary
effort will benefit all those who seek to live the Higher Life in harmony
with the Divine Spirit.
February 3, 2011
Pondicherry, India
Yogacharya
Dr. Ananda Balayogi Bhavanani
Invocation to
Maharishi Patajali
$
Mx Sk {nx S
S tEx *
%{Ek | xx
{i\V |\Vxi% **
yogena chittasya padena vcham
maam sharrasya cha vaidya kena
yo'p karottam pravaram munnam
patanjaim pranjairnato'smi
He who removes impurity of the mind through yoga (Patajali)
Of speech and body through his exposition of grammar (Pini) and
By composing treaties of medicine (Charaka)
To the One who has done all this, one of the most exalted sages,
To that Patajali,
I bring my hands together in Anjali, salute and bow.
AUM
The 195/196 sutra (the number depends on the two different versions
that are available today that defer on the addition of one sutra that
is actually an expansion of the idea presented in the previous one)
are arranged in a logical form and placed into four pada.
The pada may be said to be the main chapter division of the Yoga
Sutra, but we must also consider that the term pada refers to the
foot and this may indicate the step-by-step approach advocated by
Maharishi Patajali.
Introduction
2.
3.
4.
SAMADHI PADA:
Pramana
cognitive process;
Viparyaya
process of misconception;
Vikalpa
Nidra
Smriti
Introduction
Vitarka
Asmita
Introduction
disease;
2. Styana
dullness;
3. Samshaya
indecision;
4. Pramada
procrastination;
5. Alasya
sloth;
6. Avirati
sensual craving;
7. Bhrantidarshana
fantasy / illusion;
8. Alabdhabhoomikatwa
9. Anavasthitatwa
Duhkha
pain / suffering;
Daurmansya
despair / depression;
Angamejayatwa
tremors;
10
Introduction
11
SADHANA PADA:
12
Pujya Swamiji often said: "The whole of life is a preparation for the
moment you die". At the moment of death we should be in such a
focussed state of mind that the only thing holding us back from
freedom is the body. Is it possible to achieve kaivalya as long as we
are in the body? The answer may be "no". Despite not being able to
attain to this state while in the body, we must get ourselves so
perfectly ready for kaivalya that our body itself is the last obstacle.
The day on which guru leave their bodies is celebrated for this
reason, as for example in the annual guru puja at Sri Kambaliswami
Madam in Pondicherry. We need to prepare for that final moment,
and sadhana is the preparation for kaivalya.
In this pada, the eight limbs of ashtanga yoga are elucidated. The
path is laid out for purification in body, mind and soul. We become
clear as a crystal, ready to reach the state of kaivalya. All the states
of samadhi that are internal, described in the previous pada can be
reached while one is still in the body. But kaivalya may not be
attainable as long as one is still bound to the physical body.
The Sadhana Pada starts off with an exploration of the klesha (inborn
psychological afflictions) and the methods of their removal. Kriya
yoga, the potent combination of tapa, swadhyaya and ishwara
pranidhana (II.1) is prescribed as the method to facilitate attainment
of samadhi through the elimination of the klesha (II.2).
The five types of psychological afflictions (pancha klesha) are
enumerated in sutra II.3 and then detailed in sutra II.5 - II.9 as:
1. Avidya
13
Introduction
2. Asmita
3. Raga
4. Dwesha
Prasupta
2.
Tanu
3.
Vicchinna
4.
14
15
Introduction
Ahimsa
Satya
Asteya
Brahmacharya
Aparigraha
control
control
control
control
control
of
of
of
of
of
violent tendencies;
lying tendencies;
thieving tendencies;
creative energies;
possessive tendencies.
Pancha niyama are the five ethical observances that cultivate humane
qualities and prepare us for the higher, conscious life of yoga. They
are:
1.
2.
3.
4.
5.
Shaucha
Santosha
Tapa
Swadhyaya
Ishwara
pranidhana
16
Satya
Asteya
Brahmacharya
17
Introduction
Aparigraha
Shaucha
Santosha
Tapa
Swadhyaya
I find this last statement in II.45 very interesting for it suggests that
Maharishi Patajali is giving a shortcut to samadhi! It seems to be a
"one step leap" to samadhi that is quicker than the normal "eight
step approach" of ashtanga yoga. It is even shorter than the "three
step approach" to samadhi proposed by Maharishi Patajali through
kriya yoga. He mentions the benefits of kriya yoga (consisting of
tapa, swadhyaya and ishwara pranidhana) in sutra II.2 of the Sadhana
Pada and says perfection produces samadhi.
If we understand the fifth niyama, ishwara pranidhana as the
embodiment of bhakti yoga, we can easily understand how the great
saints of the past such as Mirabhai and Andal have attained to that
ultimate Oneness with the Universe through pure devotion. Both of
these magnificent lady saints of India merged with the Divine through
the fructification of their pure love.
Having given a clear view of yama-niyama as the firm foundation
(adikara yoga) of a systematic yoga sadhana, Maharishi Patajali
18
Introduction
19
VIBHUTI PADA:
20
In
or
as
its
People tend to say that Maharishi Patajali divided the eight steps of
ashtanga yoga into the first five as external (bahiranga), and the last
three as internal (antaranga). This idea is mainly based on the fact
that the first five steps are described in the Sadhana Pada and the
next three in the Vibhuti Pada. But as we have seen earlier, the
internal journey actually starts with pratyahara. Pranayama is the
bridge between the external and internal practices. We do not really
know if Maharishi Patajali divided the pada in this manner or
whether such a division came later. It is more likely that the padas
were all one continuous teaching, with no separation between the
limbs of the yoganga.
Maharishi Patajali begins the third pada giving definitions of the
three internal aspects (antaranga) of yoga, namely dharana, dhyana
and samadhi. He defines dharana as the process of binding
consciousness to a point, place, region or object (desha bandhah
chittasya dharana III.1). He further defines dhyana as the state
when there is a steady and continuous flow of attention and
concentration on a point, place, region or object (tatra pratyaya
ekatanata dhyanam III.2).
The state of absorptive super-consciousness (samadhi) is expressed by
Maharishi Patajali as an omnipresent state when the mind loses itself
and the object alone shines without differentiation (tadeva arthamatra
nirbhasyam swarupa shunyamiva samadhi III.3).
21
Introduction
22
Introduction
23
that cause vision of objects to occur. In fact this also shows us that
Maharishi Patajali was an excellent physicist who understood the laws
of light! In this exploration, I am using the version with 195 sutra
excluding the sutra that expands this concept to include the other
senses as well, indicating that we develop the siddhi of not being
heard, smelt, etc.
The detached attitude towards the manifest world is important in yoga
sadhana, but we are taught by Maharishi Patajali that it is only
through the process of renunciation that the ultimate state of kaivalya
(liberation) may be attained (III.50). He tells us that we must give
up even the desire for that highest state, if that state is to occur.
This idea has a cross reference in the beginning of the Samadhi Pada
where he says that one must develop dispassionate objectivity towards
even the highest state (para vairagya) if one is to attain it (I.16).
The importance of this para vairagya that destroys the seed of the
impurities, thus blessing us with liberation, is described in III.51 as
tad vairagyaapi dosabijakshye kaivalyam.
He concludes the Vibhuti Pada by telling us that it is only the
equality between buddhi and purusha that brings about liberation
(sattwapurushayoh shuddhisamye kaivalyam III.56). Such a state can
only happen if we ourselves become a pure medium for the
crystal-clear transmission of the divine universal impulses. Purity of
thought, word and deed is of paramount importance if we are to
become the purest vehicles of the Divine Grace.
KAIVALYA PADA:
In the final chapter, which is the shortest of the four (only 34 sutra),
Maharishi Patajali gives us an insight into that highest state of
24
Janma
Aushadi
Mantra
Tapah
Introduction
25
or black (impure) or of the third nature, but for the yogi it is neither
white nor black (ashukla akrishnam yoginah IV.7).
He discusses the concept of reincarnation in sutra IV.9 when he states
that the deep habit patterns (samskara) have an unbroken continuity
and play out from lifetime to lifetime by giving rise to the different
types of incarnations (jati), locations (desha), and time frames (kala).
He also says that they exist because of the eternal nature of the will
to live (ashisah nityatvat IV.10).
Maharishi Patajali gives an excellent concept of the three-fold nature
of time (trikala) when he says that the past and future both exist in
the present reality, but appear different only because of their different
characteristics and forms. This implies that by knowing the present
reality one can also gain the knowledge of the past and future, thus
becoming a trikala jnani (one who knows all the three aspects of
time IV.12).
Maharishi Patajali helps us understand the guna by explaining that
they are the backbone of all that manifests (vyakta) as well as that
which is at subtle planes (sukshma) of existence (IV.13). He tells us
how the same object may be perceived differently by the different
minds because they manifest differently (IV.15 - IV.17). No wonder
everyone seems to have a personal view of the world! Each mind is
different and so naturally each perception of the manifest Universe
will be different. At this point, we can understand others better and
we realize there can never be "just one view".
A beautiful statement by Maharishi Patajali is found in the Kaivalya
Pada when he says, "No object depends upon only one mind" (nacha
ekachitta tantram IV.16). Many think that the whole Universe would
collapse if they were not there to keep it going! This is a clear-cut
26
message from the great sage that the Universe can do quite well
without us!
Maharishi Patajali then discusses the illumination of the mind. He
says that the activities of the mind are always known by the
pure-consciousness, as it is the support and source of the mind itself
(IV.18). The mind is not self-illuminating (IV.19) and so it cannot
experience the process of illumination as well as cognize itself
simultaneously (IV.20). This is thankfully so, for otherwise there would
be great confusion due to an absurd progression of cognitions dealing
with what is seeing what, who is perceiving what, what is perceiving
whom, and so on (IV.21).
This is why he also states that the mind field affected by perceptions
of both seer and seen (subject and object), has the potential to
perceive all (IV.23). He further guarantees that once we "witness" the
Absolute Reality, the distinction between seer and the subtlest mind,
the "false" identities and even the curiosity about our own nature
disappears on its own accord (IV.25).
As we gradually grow into the higher states, there occurs the dawning
of higher discrimination (vivekanimnam). When this occurs, the mind
begins to gravitate towards absolute liberation from all experiences
that otherwise result due to the interaction between the seer and the
seen (tada vivekanimnam kaivalya pragbharam chittam IV.26). We
are pulled into that highest state once we get close to it through our
self-effort.
Maharishi Patajali warns against complacency for at this highest level
we must be careful or samskara of the deepest unconscious nature
will stall our spiritual progress (IV.27). These deep residual
Introduction
27
impressions must be dealt with by aum japa, prana dharana and other
practices mentioned earlier to remove the klesha (IV.28).
With the final frontier being conquered, dharma megha samadhi can
manifest, thus removing the klesha and karma once and for all (tatah
kleshakarma nivrittih IV.30). Dharma megha refers to the potent
rain cloud of virtue which blesses with eternal freedom. The torrential
rainfall from this cloud of the highest nature washes away the
arrogant, ignorant impurities which keep us from attainment of the
highest state of ultimate realization.
It is at this point (IV.30) that Maharishi Patajali implies that we
become the Divine Itself in the state of kaivalya. He had earlier
defined purusha as a special soul who is beyond klesha and karma
(I.24). We become the Divine by losing our sense of individuality in
order to gain the sense of absolute Universality.
Once this state occurs, the guna automatically recede back into their
own essence having fulfilled their purpose (II.18) of giving both
enjoyment (bhoga) as well as having stimulated us towards the
attainment of emancipation (apavarga). We actually even go beyond
time itself (akala) at this point. There are no more ramifications of
the past or the future. They have disappeared completely. We finally
exist in the Enlightened Now (IV.33).
Maharishi Patajali concludes the Kaivalya Pada by saying that once
we reach this point in our spiritual journey, pure consciousness
becomes established in its own true nature (purushartha shunyanam
gunanam parti prasavati kaivalyam swarupa pratishtava chiti shaktih
iti IV.34).
28
With the attainment of this absolute and most dynamic state of being,
our evolutionary journey ends. We have reached the pinnacle by
attaining our true essence where division of any kind ceases. All
Indian philosophical thought reiterates over and over that man's
essential, true nature is sat-chit-anandam (absolute reality,
consciousness and bliss).
Maharishi Patajali gives an amazing, crystal-clear road map towards
kaivalya through his sutra. Yet the onus lies entirely upon us to follow
this path with the twin spiritual arts of abhyasa and vairagya. That
is the only way that we can attain the goal of absolute liberation.
We must remember always the warning of the sage that we must
not stop when the siddhi appear for they are mere milestones on the
path. The siddhi are not the destination. We must continue onward
on the evolutionary journey from a mere mortal to merge into the
Ultimate Divine Existence.
abahu purushakaram shankha chakrasi dharinam
sahasra shirasam shwetam pranamami Patajalim
+l v{n:
Atha Samdhipda
We now start the exposition of the
dynamic state of absorption
I:1
+l Mxx *
atha yognusanam
We now commence the discipline of re-integration.
32
Samdhip da
33
I:2
M: Skkxv: *
yoga cittavttinirodha
Yoga is the cessation
of the whirlpools of the subconscious mind.
This is one of the most often quoted definitions of yoga and the
only one really given by Maharishi Patajali. Chittavritti are the
fluctuations of the mind-field (a real mine field!). Swamiji Gitananda
Giri Guru Maharaj is one of the few to point out that the chittavritti
are not only the fluctuations and modifications of the conscious mind,
but are mainly of the subconscious and unconscious levels of mind.
We can deal with the conscious mind but the subconscious mind, on
the other hand, is like a volcano on the verge of eruption. We do
not really know when this eruption will happen, but placing a cap
on the volcano will not do the trick. We need constant awareness so
that when this eruption does happen, when the chittavritti emerge from
the subconscious mind, we are prepared to tackle them. In the ancient
mythological history of India, there is a story that contains a similar
concept. The great sage Agasthya who came to the southern region
of India from the north, was asked to drink up the ocean at
Puducherry (then Vedapuri) so that asura (demons) hiding beneath
the waters could be vanquished by the deva (divinities). The asura
normally lived under the water and came out at night when they
were at the height of their powers. The deva who were sun
worshippers (sura) were unable to defeat them in battle. When sage
Agasthya, through his remarkable ability (siddhi), drank up the ocean,
the asura were exposed to light and the deva could defeat the
34
Samdhip da
35
I:3
in p]: {%lx *
tad drau svarpe' vasthnam
Then the seer is established in the form of its real Being.
The seer or witness to this whole process is the atman, the Self,
that aspect of the Divine that is the witness to all that is experienced,
the sakshi. When the whirlpools have subsided, the seer may finally
dwell in its own essential form. In this state, the clouding or distorting
factors do not exist anymore. There is inner clarity. Avasthanam here
means a niche, a spot. Until we see who we are, we cannot
understand ourselves. It is like a pond with the best of diamonds at
the bottom, but with an uneven surface due to waves. One cannot
see what lies under the water. The same can be said of our
mind-fields. We have a great treasure, a nidi, as Swamiji used to
call this invaluable gift that lies within all of us. What is a greater
treasure than the knowledge that we are the Divine? Yet most people
around the world are running behind money, name, fame and more.
We have to lose our sense of a smaller and unreal self if we are to
gain the realization of the Self.
Swarupe avasthanam, the niche of one's Essential Form, is in a
dynamic and constant state of change. It is not a place to reach and
live happily ever after. The only way to establish oneself in it is
through consciousness. This requires a constant awareness in the
present moment. The ego exists mainly in the past and future: in the
past in the form of memories, and in the future in the form of
36
106
I:51
i{ xv xvzV: v: *
tasypi nirodhe sarvanirodhnnirbja samdhi
When even these cease to exist
the seedless state of absorption occurs.
+l vx{n:
Atha Sdhanapda
We now start the exposition on the
process of self-effort
II:1
i{:v|hvxx GM: *
tapasvdhyyevarapraidhnni kriyyoga
Kriya yoga consists of
intensive self-discipline, introspective self-analysis and
surrender to the Universal Will after doing one's best.
Maharishi Patajali begins the next pada with kriya yoga, the yoga
of action, the yoga of purification, the yoga of cleansing one's own
self through the fire of right action. What are these right actions?
There are three actions within the ambit of kriya yoga: tapa,
swadhyaya and ishwara pranidhana. Tapa is the discipline of one's
own self, developing the capability to do the most difficult things,
to push beyond one's limits. We must set and reset the limits on a
continuous basis. This is tapa manifested as an external discipline.
On the other hand swadhyaya is internal discipline, the process of
going inward and analyzing our nature. This analysis must be without
commiseration. "Analytical self-introspection must be", as Ammaji says
"Without justification, identification or condemnation". We must learn
to look at ourself with objectivity, vairagya or dispassionate
detachment towards our own personality. Ishwara pranidhana is
surrender to the higher, universal Divine Will. We must do our best
and this must be coupled with a dispassionate attitude of being able
to leave the rest. This results in pure and responsible actions. The
self-serving ego is sublimated when we offer our actions and
aspirations to the Divine Will. But we must never forget that before
giving up to the Divine, we must do whatever is possible within the
circumstances and our own limitations. This should not be confused
110
S dhanapda
111
II:2
vxl: CixEhlS *
samdhibhvanrtha kleatankararthaca
[Kriya yoga enables one]
to attenuate the afflictions and
attain higher states of absorption.
112
II:3
+tiMux: C: *
avidysmitrgadvebhinive kle
These afflictions are
ignorance, false identity, attraction, repulsion
and survival instinct.
These klesha are within us right from our birth and keep us from
knowing who we are, from realizing our true Self. The klesha are of
five types. Although the five types are listed separately, they are all
interdependent. They are: avidya, asmita, raga, dwesha and
abhinivesha.
The first klesha is avidya, ignorance of the true reality. Avidya is the
refusal to see, not wanting to know the reality. The first part of the
word ignorance is "ignore", the refusal to acknowledge the existence
of something. Ignorance is not only an inability but also a refusal to
see which rises out of escape mechanisms. If we don't know
something, we don't have to do anything about it. This mechanism
allows one to be "blissfully ignorant" of the reality, of Sat!
Asmita is the ego, the false sense of "Me", "Mine" and "I". I have
pondered long on the question as to which is worse, ignorance or
the ego. Because of ignorance of true reality ego exists. Once ego
arises, it further distorts reality because the I-maker wishes to create
reality according to its whims and fancies. As an example: two people
have an accident. Both think they are right and that the other person
is wrong. This is because they perceive the whole situation in their
own way, the perspective which will make them correct and the other
S dhanapda
113
person wrong. This is the sense of "I" and "mine-ness" which always
looks out for "No.1". The ego is clever and cunning. Lord Shiva,
the universal power of eternal goodness, is shown with the ego
(Muyalagan) under his feet. Sometimes even Lord Shiva gets distracted
during his cosmic dance (ananda tandavam). Then the ego, taking
advantage of the relaxation of control, sits up, even virtually stands
up. The great Lord then must squash it back down to the ground
where it belongs! The lesson is that true goodness, evolutionary
change and auspiciousness (all qualities associated with Shiva) can
only manifest when the ego is subdued.
Raga and dwesha are twin faces of the same coin, the likes and
dislikes we have collected. Raga and dwesha are attraction and
repulsion. Raga and dwesha are equally dangerous as they drag one
from the balanced plane of physical, emotional, mental and spiritual
health. Some may think that they are balanced, as they like a few
things and dislike a few things. However, the likes and dislikes pull
and push us off balance, creating total disharmony. Raga and dwesha
coexist. When raga is in full flow, dwesha is attenuated and when
dwesha is in full flow, raga is attenuated. More often than not,
detachment from what we dislike is more important than that from
what we like.
Vairagya is dispassion towards what one likes but also from what
one does not like. This includes dispassion towards oneself, too. Being
able to look at one's own personality at all levels with objectivity is
difficult, especially when it comes to likes and dislikes. Dispassion
must exist internally as well as externally. It is equally dangerous to
think or proclaim either "I am the best" or "I am the worst"! Some
consider it spiritual to hate or dislike themselves, and call such an
114
+l i{n:
Atha Vibhtipda
We now start the exposition of the
accomplished state
III:1
nxvSk vh *
deabandhacittasya dhra
Binding our mind to one place is concentration.
218
Maharishi Patajali does not say much about the concentrative process.
Dharana is the initial phase of the triumvirate samyama. Patajali
perhaps expects that anyone studying his treatise will be already
undergoing the necessary sadhana under the expert guidance of a
satguru. Previously the sage declared that pranayama makes the mind
fit for this stage. By practicing pranayama one attains the necessary
mental fitness to bind the mind to one spot. The mental states
(chittabhumi) must be understood and simultaneously, evolution must
occur. Minds that are dull and inert (mudha) or totally distracted
(kshipta) cannot concentrate in the manner required for dharana. That
is the main reason one must work through the previous yoganga
creating mental fields which are less distracted (vikshipta). Then the
one-pointed state of mind (ekagrata) has a chance of manifesting
itself. Only much later does the niruddha level of the controlled mind
occur. Don't try to use shortcuts on this important journey, for there
are no shortcuts! If one tries, one will only end up undercutting one's
own growth drastically.
The ego, the personal sense of self, which loves the sensation of
effort and the reward of accomplishment, success and progress can
only go as far as dharana. After that one must be ready to give up
to the Divine Flow. Divine Grace is important for success in the
inner aspects of yoga and that may be attained only through the
blessings of a realized satguru.
302
III:55
k{: r E *
sattvapuruayo uddhismye kaivalyam
When the purest form of our mind is
as pure as pure consciousness,
liberation occurs.
Vibhtipda
303
+l E{n:
Atha Kaivalyapda
We now begin the exploration of the
highest state of liberation
IV:1
Vxvxji{:vV: r: *
janmauadhimantratapasamdhij siddhaya
Siddhi may be attained by birth or
through herbs, incantations, austere penance and
the process of deep absorption.
308
kaivalya. Each and every one is potentially divine. Each and every
one has special talents, sometimes manifest and sometimes latent. The
truth is that all are born with some power or the other. This implies
that the Divine expects everyone to nourish, cultivate and develop
these gifts and thus help all of humanity to evolve as a unit. Yet
most, at the end of life, go back to the Divine having misused,
disused or abused the powers given at birth. Is that the goal of the
human existence? Failure and bitterness? The rishi proclaim loudly
that it is not!
Some try to attain these powers through the use of herbs and
consciousness-enhancing drugs. The Siddha and Natha were known
to be alchemists. There are many stories of siddha turning straw into
gold. Our param guru Srila Sri Kambaliswamigal is said to have had
such powers. Yet, their greatest alchemy was when they were able to
transform the mundane consciousness of their disciples into the divine
sparkling jewel of exquisite awareness. The tragedy of the human race,
however, is that it values non-valuable things, like gold, fame and
power, and does not value valuable things like spiritual wisdom and
love.
When asked about the difference between reaching siddhi with
hallucinogens or without them, Swamiji's reply was that such
chemicals would have only a temporary effect of the "high". He
stressed the fact that after a short while, the person would always
fall back into their previous state of consciousness. They would then
suffer the "low", making them want the "high" again. This triggers
addiction. Swamiji also added that such chemicals altered brain
structure in a harmful way. He felt that brains damaged by such
chemicals would be rendered unfit for higher conscious experiences
in future. There is a world of difference between chemicals producing
Kaivalyapda
309
373
Kaivalyapda
IV:34
374
and deeds. Hence, when the journey is complete, the guna can
dissolve into void (shunyanam) leaving nothing behind.
With the attainment of this absolute and most dynamic state of being,
the evolutionary journey ends. We have reached the pinnacle by
attaining to our true essence where division of any kind ceases. Indian
philosophical thought tells us over and over, again and again, that
our essential, true nature is sat-chit-anandam (absolute reality,
consciousness and bliss).
We are now That, and hence, everything that is not That ceases
forever. Such a long, long journey it has been. But our great friend,
philosopher and guide Maharishi Patajali has outlined the path so
skillfully for us. We must bow our heads in gratitude to this
Mahatma, and pay him tribute by living his teachings every step of
the way.
** {i Mnx **
samaptam yoga daranam
With this we complete the
reverential perspective of the
Yoga Darshan.
Ananda Ashram
at the International Centre for
Yoga Education and Research
(ICYER)
This world famous Yoga Institute has been offering intensive Six Month
International Yoga Teachers Training Courses from October 2nd through
March 25th since 1968, without any break. Thousands of students from
all over India and the world have been thoroughly trained in an intensive
yoga programme which starts at 4.30 am each morning and concludes only
by 9.00 pm each evening. CLASSICAL RISHICULTURE ASHTANGA
YOGA (GITANANDA YOGA) as expounded by the world famous Guru,
Yoga Maharishi Dr. Swami Gitananda Giri Guru Maharaj is taught in
carefully graded steps. Swami Gitananda, a Medical Doctor born in India
but who spent forty years in the West, taught Classical Rishiculture
Ashtanga Yoga (Gitananda Yoga) with a scientific, medical basis. The
revered Swamiji, considered one of the five leading world experts in
Classical Ashtanga Yoga, attained Samadhi in December 29, 1993. Yogic
cleansing practices and fasting, diet and nutrition are also basic to the
course.
More than 108 asana, 44 pranayama and 56 kriya are taught in the six
months. Thorough study of Patajalis Yoga Sutra, Upanishads, Yoga
Vasishtha, Hatha Yoga Pradipika, Gheranda Samhita, Bhagavad Gita and
other important yogic texts is made. Training is also given in Carnatic
Music, with emphasis on devotional bhajan. Those interested may also study
Bharat Natyam and Classical Instrumental Music. Training in Raja Yoga
and Jnana Yoga techniques are given, including elaborate work with yogic
relaxation, concentration and visualization practices. Seats in the course are
limited to ten persons annually, who are accepted only after going through
preliminary instruction with the Institutes trained teachers and participation
in the 52 Lesson Correspondence Course, Yoga: Step-by-Step, which is the
cccxcii
basic syllabus of the Six Month Course. The Institute has a traditional
gurukula setting, in an ideal garden atmosphere, on the shores of the Bay
of Bengal. Students are also introduced to the Indian way of life, festivals,
cultural programmes, community activities and Hindu rites and rituals, to
cultivate an awareness of the culture from which yoga has sprung.
From October 2001, this course has been extended to an additional six
months training, for those considered suitable, giving hands-on training
in yoga teaching and class organization as well as undertaking senior yoga
practices. Those eligible for this advanced yoga work will at the end of
the one-year training receive a One-Year International Diploma in Yoga
Education. ICYER has more than a hundred affiliated yoga centres in
twenty-two countries of the world. Thirty books have been published, as
well as a monthly magazine, Yoga Life, which has completed more than
40 years of publication for a worldwide audience. The International Centre
for Yoga Education and Research (ICYER) is also headquarters for
several worldwide organizations, including Vishwa Yoga Samaj, Yoga
Jivana Satsangha (International) and the Society for the Preservation of
Rishiculture Yoga (SPARC).
The International Centre for Yoga Education and Research is also the
office headquarters for Sri Kambaliswami Madam, a 135-year-old Samadhi
site of the great Ashtanga Yoga Guru Srila Sri Kambaliswamigal at
Thattanchavady, Pondicherry. The Samadhi of its founder, Yogamaharishi
Dr. Swami Gitananda Giri Guru Maharaj, is also located at Sri
Kambaliswami Madam and has become a world famous pilgrimage place.
Swami Gitananda left his body in Samadhi at 2.20 am December 29, 1993,
Arudhra Darshan Day and the full moon in the Tamil month of Margazhi.
Daily puja are conducted at Sri Kambaliswami Madam, with elaborate puja
every Sunday morning. Sunday puja are open to public who wish to
experience a traditional Hindu puja. Grand puja for the Samadhi of the
eight Guru of the lineage are conducted throughout the year, as well as
many Carnatic Music Festivals at the Sri Kambaliswami Madam.
cccxciii
cccxciv
cccxcv
practitioners, and was the Chief Patron of the prestigious Indian Academy
of Yoga, centered at Banaras Hindu University, Varanasi, Uttar Pradesh.
He has done large amounts of scientific research in yoga, and has numerous
scientific and semi-scientific papers to his credit. His work is often cited
as references in yoga research projects worldwide. The great Yogi attained
Mahasamadhi on December 29, 1993, at the age of eighty-seven years.
THE DIRECTOR: Yogacharini Meenakshi Devi Bhavanani was born in
the United States in 1943 but came to India to study yoga at the age
of 25 and fell in love with the country and its culture. She has lived in
India ever since, and received Indian citizenship on November 30, 1992,
in her own words the proudest day of my life. She met her Guru in
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj in 1968, and since
that time has devoted her life to his teachings and to institutions founded
by him. She has been instrumental in training more than 20,000 village
children in the art and science of Yoga and Bharat Natyam since 1975
through the Sri Kambaliswami Yoga and Fine Arts Programme. Hundreds
of her students trained in this programme have taken up Yoga and Bharat
Natyam teaching as full-time careers. She is a journalist by profession and
her articles and essays appear in national and international magazines and
newspapers. She has been editor of the international magazine Yoga Life
since 1970 and is Managing Editor of the Ashrams publishing unit Satya
Press. She is Director of Studies (Ashram Acharya) for the Six Month
International Yoga Teachers Training Course offered annually at ICYER
from October 2nd to March 25th, as well as for the year-long International
Diploma in Yoga Education offered from October, 2001 at ICYER. She is
a popular Conference and Seminar speaker. She has been Organizing
Secretary for five major International Yoga Conferences in Pondicherry.
She is a prolific author and has written a dozen books, including two
books of poetry.
She has been recipient of many National Awards and was awarded the
title YOGAMANI by the President of India Shri Zail Singh Ji in 1986
at an International Yoga Conference held at the Asian Village, New Delhi.
In 1998 she was awarded the National Award, Bhaskar Award by Bharat
cccxcvi
Nirman and Indian Trade Promotion Organization, New Delhi, one of fifty
eminent Indians so honored during the 50th year of Indian Independence
for their contribution to Indian culture and spirituality. In January 1999,
Pondicherry Government recognized her service for the cause of Indian
Classical Dance and gave her the Puduvai Kalaimamani Award. She was
awarded a Gold Medal by Government of Pondicherry for her work in
Bharat Natyam on February 26, 2001. She has received numerous awards
such as Outstanding Senior Citizen, Achiever Award, Best Educationist
Award, Puduvaikku Pugazh Sertha Pennamani, Sigaram Thotta Magalir,
Sri Aurobindo Award and Puduvai Shakthi in recent times. She is an
honored patron and advisor to Gitananda Yoga Associations of USA, UK,
Italy, Germany, Australia, Czech Republic, Spain, Canada and Switzerland.
She has served as an eminent Yoga Expert on the Central Council for
Research in Yoga and Naturopathy, under the Health Ministry,
Government of India, New Delhi as well as the Finance Committee of
this Council in March 2000. She has also been a member of the Academic
Council of the Pondicherry University. She is presently an eminent Yoga
Expert on numerous committees in the Health, Education and Human
Resources ministries of the Central Government of India.
She is Director of Yoganjali Natyalayam, a popular City Centre for the
propagation of Yoga, Bharat Natyam and Carnatic Music and has developed
its famous Bharat Natyam troupe. Yoganjali Natyalayam was founded in
1993 as a continuation of the Sri Kambaliswami Yoga and Fine Arts
Programme that was begun in 1975. She has worked tirelessly to reinstate
the ancient acrobatic Natya Karanas into the Bharat Natyam repertoire and
has presented lecture-demonstrations on this topic at the ABHAI dance
festivals in Chennai. She has also composed, choreographed and directed
more than forty Dance Dramas in the last twenty years, the majority of
which are in Tamil, a language she greatly admires.
THE CHAIRMAN: Yogacharya Dr. Ananda Balayogi Bhavanani is
Chairman of the International Centre for Yoga Education and Research
at Ananda Ashram, Pondicherry, India. He is also chairman of Yoganjali
Natyalayam, the premier institute of Yoga and Carnatic Music and Bharat
cccxcvii
C OMPILING
THE
T EACHINGS
I feel blessed and grateful for the opportunity to work on such an inspiring
project with such a great master as Yogacharya Dr. Ananda Balayogi
Bhavanani. It is understood, in this paramparai, that devotion and service
to the guru are very important aspects of yoga. Through karma yoga
(selfless service) and guru seva (loving, willing devoted work for the guru)
the student is able to test the boundaries of ego, especially in times of
stress and pressure. The illusionary concept of the I-maker comes to the
surface easily during these situations. While we may be instrument for
manifestation of art (literature, dance, sculpture, science and so on), we
are never really the creators. We can invoke, evoke, shape, shift, uplift
but we do not really create. Our true creations have a channeling quality.
I hit this obstacle over and over again during the eighteen months-long
process that has brought this project to completion. At times of hectic
schedules, I was often caught up in inner complaints that were often
contradictory: I am so tired I want to do this and that instead of sitting
here I am doing too much I must free some space to do more
and so on. It is only when I let go of the sense of I and my and I
am doing that the work flowed at good speed and ease.
I would like to extend my deep and whole-hearted thank you to the
Bhavanani family as well as the students and Acharya of ICYER and
Yoganjali Natyalayam for their constant and sincere support and
encouragement towards the completion of this project.
The Yoga Sutra is a string of pearls, each pearl a universe in itself, a
symbol of perfection and utmost beauty. To my understanding, the path
laid out by Maharishi Patajali is a path of purification, of slow and steady
elimination of the superfluous, of sublimation of the gross into the subtle.
It is not surprising that the work proceeded in a similar way. From the
ccclxxviii
rough draft to the final version of both the book and the recording, many
hours were spent refining and carving away all that which was not the
final product. And yet, the product is only a snapshot of reality captured
in a moment of time.
The goal of this process is to share, not to dictate; to love and not to
separate. There are and will be as many interpretations of any scripture as
there are men. As the rishi say, The paths to God are as many as the
lives of men. Yet, there is only One True Love for yoga, and that love
prompts one to live yoga as a way of life.
At the end of September 2009, on a late morning, I arrived at Ananda
Ashram in Chinnamudaliarchavady, a small fishering village on the Bay of
Bengal, in Southern India. I had come for a Six Months International Yoga
Teachers Training in Rischiculture Ashtanga Yoga. Yogamaharishi Dr. Swami
Gitananda Giri Guru Maharaj founded the Ashram in the form and structure
of complete ancient-Indian guru-kula (literally, the womb of the guru)
in which he imparted the teachings of his paramparai (lineage, tradition),
which merges Bengali Dakshina Marga Tantra and Shaiva Siddhanta from
South India.
Here in the guru-kula of this lineage yoga is explored wholistically, in its
many aspects and names hatha yoga, karma yoga, mantra yoga and
pranayama. As well yogic concepts are not only explored in classes and
satsangha but also experientially lived in the controlled ashram setting,
literally, a spiritual laboratory. After the Samadhi of the Guru Sri Swami
Gitananda Giri Guru Maharaj, the guru-kula continues functioning under
under the expert guidance of Yogacharini Smt. Meenakshi Devi Bhavanani
and Yogacharya Dr. Ananda Bhavanani as well as resident and visiting
eminent teachers.
The chanting of the full contents of the Yoga Sutra of Maharishi Patajali
is part of the teachings in a daily class on Mantra Yoga, led by Yogacharya
Dr. Ananda Balayogi Bhavanani. I immediately loved this very special class,
as vocal music and chanting have been a blessing in my lifes process of
conscious evolution. I was impressed by the competence that Dr. Ananda
manifested in his exposition of philosophical, cultural and yogic concepts
ccclxxix
of the Yoga Sutra, as well as his skills in leading our team of students
(mostly foreigners to Indian culture) in chanting the Sanskrit sutra in the
ancient Vedic notation.
After a few weeks, I noticed that Dr. Ananda often expressed his wish
(or vision?) for transferring some of his commentaries into a book form.
Why not now? I thought, Perhaps I could help. Before coming to the
Ashram I had purchased a small but good quality recorder that I could
use, unobtrusively, in class. I suggested this to my Acharya who, at first,
was a bit incredulous. While he did not ask me verbally, I read in his
eyes the question: Do you think you will be consistent, meticulous, and
methodical enough to be able to keep to this commitment? All I knew
is that I had to make myself available to facilitate the compiling of these
teachings in a written form. There has never been a doubt about the great
worth and necessity of this project ever since.
Useful recordings of the classes from the previous year had also been made
by Yogacharya Srikant, so I started to transcribe those recordings as well
as the ongoing class that, slowly, day-by-day, I was experiencing as a
student. By the end of the Six Months Course I was able to offer the
first draft of the manuscript (with all the commentaries from both years)
to Dr. Ananda as part of my guru dakshina.
I was accepted for admission to the One Year Advanced Yoga Teachers
Diploma Course at the end of the six month basic training. My reasons
to apply for this Diploma course had been many. An important motivating
force was the desire to complete this book on the Yoga Sutra. The work
started to gain momentum. While Dr. Ananda was busy reviewing the
transcriptions of his classes, cutting, adding, reshaping, and also translating
each sutra, I inserted the Devanagari Sanskrit font for each sutra, as well
as the English transliterations that we received courtesy of Dr. B.R. Sharma,
Assistant Director of Research, Philosophico-Literary Research in Yoga at
Kaivalyadhama, Lonavla. The text was sent in a digital file so, for each
sutra, I created separate entries and double-checked the accuracy of both
the Sanskrit and the transliterations, as sometimes mistakes can occur in
the transferring of fonts in digital formats. The process was challenging
ccclxxx
especially during the hot Tamil summer months but also extremely
rewarding.
By the end of August 2010, we had a second draft comprising a title,
table of contents, introduction, full text, transliterations, translations and
commentaries of the four pada. I realized that I needed more time to
complete this work. As well, I was simultaneously working as an editor
on the first and second volumes of my beloved guru Ammajis The History
of Yoga, so I applied to stay in the Ashram for another six months.
Gratefully, I was granted this privilege.
Originally, Dr. Ananda and I had envisioned a digital recording of the
chanting to accompany the book (as this is the way that Dr. Ananda teaches
the sutra in class) but this proved to be impractical at the production and
marketing stages. Still, we did not give up on the idea and decided to
create a 2-CD pack project, released under the title of Chanting the Yoga
Sutra. A Learning and Meditative Experience (Geethanjali Super Audio,
Madras, 2011). The CD includes one disc described as A Meditative
Experience with the chanting of the Yoga Sutra by Dr. Ananda, as well
as his chanting Pranava Aum 108 times; and one disc described as A
Learning Experience which replicates the style of utterance-repetition which
Dr. Ananda uses in his classes. He invited Yogacharini Smt. Devasena
Bhavanani, Yoga Chemmal Meena Ramanathan and myself to accompany
him in the studio as the choir.
Dr. Ananda and I kept working on the final editing of what was now an
almost 400 pages-long text. The cover and the formatting started to manifest
thanks Navin Daswani of Super Audio Pvt. Ltd., Chennai and then
blossomed in the able hands of Smt. C. Kaliswari at Advika Ads in
Pondicherry. A very special heartfelt blessing then came from Yogacharya
Yogashri T.K.V. Desikachar, Chennai.
Then, in the Spring of 2011, the release.
A
Abhinivesha(-h) 13, 112,
114, 117, 121, 122,
131, 167, 206, 273,
322, 326
Abhyasa 6, 9, 11, 28, 31,
32, 48, 50, 82, 135,
187, 205, 317, 333,
356, 357, 365
Acharam 156, 174
Acharya 157, 291
Adhibauthika 72, 128, 319
Adhidaivika 72, 128, 319
Adhikarin 181, 182, 208,
349
Adhimatra 65
Adhishthatritvam 294
Adhyatma 102
Adi 50, 276, 350, 370
Adi Shankara 276, 350,
370
Adimatra 7
Adrishta 126
Adyatmika 72, 319
Agama 41
Agasthya, sage 33, 284
Ahamkara 38, 79, 88, 350
Ahara 210
Ahimsa 15, 16, 154, 155,
168, 193
Ajapa gayatri 199
Ajapa japa 88, 199
Ajna bindu 266, 267
Ajna chakra 91, 266, 267
Ajnana 146, 367
Akasha 280, 281, 283, 284
Akashagamanam 281
Aklishta 38
Alabdhabhumikatwa 78
Alambana 328
Alasya 9, 76
Alinga(-ni) 100, 138, 188
Ammaji (Yogacharini
Smt. Meenakshi Devi
Bhavanani) 48, 51,
109, 119, 120, 156,
173, 194, 207, 313,
318, 320, 332, 338
Ananda tandavam 113
Anandam 13, 28, 139, 364,
374
Anandamaya kosha 56,
185, 263
Ananta 18, 151, 195, 259
Anantasamapattibhyam
358
Anatmasu 117
Anavasthitatwani 78
Anda chakra 285
Andaja 311
Angamejayatwa 9, 81
Anima 22, 286
Anitya 117
Annamaya kosha 262, 263
Antah karana 138, 139
Antara 18, 202, 266
Antara hrudaya 266
Antaranga(-m) 5, 19, 20,
21, 226
Antaraya 5, 9, 73, 74, 75,
78, 80, 82
Anumana 41
Anumodita 16, 165
Anushasanam 31, 32, 173
Anushthana 32, 152
Anvaya 283, 290
Apa 283
Apana 202
Apara 52, 354, 356
Apara vairagya 52, 354
Aparigraha 15, 17, 154,
157, 176
Apavarga 27, 137, 290,
353, 371
Apunya 85, 129, 250
ccclxxxiv
B
Bahiranga(-m) 5, 11, 20,
226, 227
Bahya 18, 88, 202
Bala 288
Bandha(-h) 13, 20, 217,
276, 302, 324, 366
Bhagavad 15, 18, 61, 80,
90, 125, 128, 134, 135,
143, 161, 166, 185,
186, 194, 196, 202,
265, 275, 276, 303,
320, 321, 327, 331,
333, 342, 349, 356,
358, 369
Bhagavad Gita 15, 18, 61,
80, 90, 125, 128, 134,
135, 143, 161, 166,
185, 186, 194, 196,
202, 265, 275, 303,
320, 321, 327, 331,
333, 342, 349, 356,
358, 369
Bhakti 15, 17, 162, 190,
191, 287, 311
Bhakti yoga 15, 17, 162,
190, 191, 287, 311
C
Chakra 28, 77, 91, 259,
260, 263, 266, 267,
270, 279, 284, 285,
291
Chandra(-ma) 257, 345
Chanuraaga 166
Chatur ashrama 354
Chaturvidha 353, 373
Chela 41, 75, 199, 268
Chit(-ta(-m)) 3, 20, 24, 25,
26, 28, 78, 92, 139,
347, 364, 374
Chitta vikshepa 9, 74, 78
Chittabhumi 218, 230
Chittaprasadanam (Chitta
prasadanam) 84, 250
Chittavritti 6, 33, 34, 37,
47, 205
D
Daivika 320
Darshana 141, 355
Dasa Shloki 350, 370
Dasendriya 89
Daurmanasya 80
Deha vasana 322
Desha 18, 20, 25, 203, 217,
300
Deva 33, 43, 261
Dharana 11, 14, 19, 20, 27,
87, 152, 153, 208, 217,
218, 219, 220, 222,
223, 243, 293, 357,
362
Dharma 27, 79, 133, 137,
138, 140, 141, 147,
156, 232, 233, 235,
241, 244, 250, 251,
284, 287, 334, 353,
354, 364, 366, 368
Dharma marga 241
Dharma megha 27, 57, 364,
366, 368
Dharmaraja 119
Dhyana 11, 14, 20, 124,
152, 153, 219, 220,
221, 222, 223, 293,
316, 317, 357
Dirgakala 51
Doshabhija kshaye 296
Drashta 139
Draupadi 358
Dravidian 60, 61, 67, 184,
221, 277, 309, 311
Drishta 126
Drishyam 290
Duhkha(-m) 9, 13, 80, 85,
117, 120, 135, 250,
291
Dwaitam 96
Dwandwa 18, 81, 196, 198,
350
ccclxxxv
Index
E
Ekagrah 181
Ekagrata 44, 218, 230, 231
Ekagrata parinama 231
Ekasamaye 346
Ekendriya 19, 210, 293
G
Gana 43
Ganesha, Lord 43, 76, 204,
232, 235
Garima 286
Garuda Purana 311
Gati 200
Gita 15, 18, 61, 80, 90, 125,
128, 134, 135, 143,
161, 166, 185, 186,
194, 196, 202, 265,
275, 303, 320, 321,
327, 331, 333, 342,
349, 356, 358, 367,
369
Gitananda Giri Guru Maharaj,
Dr. Swami 4, 15, 31,
33, 89, 178, 213, 349
Grahana 96, 290
Grahasta 276, 354
Grahyeshu 96
Guna 5, 14, 25, 27, 54, 55,
136, 138, 331, 332,
333, 334, 335, 350,
369, 370, 371, 373,
374
Gunateetha 54, 204, 333,
350, 369
Guna vritti 131, 136
Guru 6, 12, 31, 33, 41, 61,
64, 70, 75, 89, 137,
143, 144, 146, 150,
H
Hamsa-soham 88, 199, 200
Hanuman, Lord 253, 254,
284, 286, 287
Hatha yoga 18, 50, 75, 81,
175, 192, 196, 200,
264, 288
Hatha Yoga Pradipika 288
Hetu 328
Heyah 123
Himsa 155, 165
I
Ida 260, 263, 264
Indriya 138, 291, 292, 293
Indriya jaya 181, 290, 292,
293
Ishitwa 286
Ishtadevata 188, 189
Ishwara 8, 12, 15, 17, 66,
68, 69, 70, 71, 109,
110, 115, 160, 161,
162, 190, 191, 205,
220, 227, 287, 294,
366
Ishwara pranidhana 12, 15,
17, 66, 109, 110, 115,
160, 161, 162, 190,
191, 205, 220, 287
J
Jagrat(-i) 204, 274, 370
Janaka 137
Janma 24, 125, 176, 307,
324
K
Kaivalya 3, 5, 6, 9, 12, 13,
19, 23, 24, 25, 26, 27,
28, 52, 61, 62, 64, 122,
126, 147, 191, 211,
222, 234, 251, 294,
295, 301, 302, 308,
321, 330, 333, 340,
342, 357, 358, 360,
365, 373, 374
Kaivalya Pada 5, 6, 23, 25,
27, 294, 373
Kala 18, 25, 100, 203
Kama 19, 137, 166, 353,
373
Kambaliswamigal, Sri 308
Kambaliswami Madam 12,
178, 332
Karana 71, 138, 139, 276,
341
Karita 16, 165
Karma 5, 8, 13, 24, 27, 52,
65, 68, 72, 84, 125,
126, 127, 128, 129,
165, 227, 235, 241,
247, 248, 251, 284,
302, 307, 316, 318,
319, 320, 321, 322,
ccclxxxvi
L
Laghima 286
Lakshana(-m) 232, 288,
300
Lavanya 288
Laya kriya 259
Leela 100, 311
Linga 100, 138
Lingamatra 138, 188
Lobha 16, 165, 166, 167
Loka 255, 256, 284, 285,
322
Loka vasana 322
Lokeshana 323
M
Mada 166
Madathipathi 178
Madhya 7, 65, 266
Maha jagrat 370
Mahabharata 77, 286, 297,
320, 358
N
Nachiketha 119
Nada 8, 71, 100, 238, 240,
284
ccclxxxvii
Index
P
Pancha 12, 14, 15, 89, 136,
186, 200, 212, 232,
264, 278, 279, 281,
283, 284, 291, 314,
361
Para 6, 23, 52, 55, 295,
296, 332, 354, 356,
364, 365
Para brahman 55, 332
Para vairagya 7, 23, 52,
295, 296, 354, 356,
364, 365
Paramamahattwanta 95
Paramanu 95
Parampara 70
Parinama 31, 228, 230,
231, 232, 343
Pathigam 309
Phala 170, 328
Pinda chakra 285
Pingala 260, 263, 264
Pracchardana 87, 88
Prajna 7, 62, 63, 103, 151,
175, 196, 224, 265,
330, 349
Prajnaloka 224
Prakamya 286
Prakasha 14, 19, 136, 206,
245
Prakriti 55, 60, 138, 142,
144, 147, 271, 283,
285, 293, 295, 310,
343, 355, 369
Prakriti laya 61, 62, 295
Pramada 9, 76
Pramana 6, 39, 41, 43
Prana 10, 27, 43, 44, 87, 88,
199, 201, 202, 205,
213, 259, 264, 278,
279, 284, 291, 360,
362
Prana vayu 264, 278, 279,
284
Pranamaya kosha 262, 263,
279
Pranava 8, 71, 72, 73, 238
Pranavritti 205
Pranayama 14, 18, 19, 20,
81, 87, 152, 153, 199,
200, 202, 203, 204,
206, 207, 208, 211,
218, 219, 226, 282,
312, 317
Prapti 286
Prarabdha karma 72, 319
Prasupta 13, 115
Pratibha 273
Pratibhadva 351
Pratipaksha bhavanam 16,
163
Pratiprasava 123, 373
Pratishtha 168, 173
Pratyahara 14, 19, 20, 77,
90, 121, 152, 153, 210,
211, 212, 213, 226,
292, 293
Pratyaksha 41
Prayatna shaithilya 18, 194,
358
Preya 119
Prithvi 283
Puja 12, 138, 168, 180, 191
Punya 85, 129, 250, 284,
319
Puraka 202
Purusha 8, 19, 23, 27, 70,
138, 139, 142, 144,
147, 151, 233, 257,
271, 273, 285, 294,
302, 311, 320, 333,
343, 344, 345, 346,
349, 351, 352, 355,
366, 373
Purusha Suktam 257, 345
Purushartha 27, 137, 173,
353, 373
Putreshana 323
R
Raga 13, 112, 113, 119,
239, 350
Rajasica 14, 55, 125, 136,
183, 204, 331, 332
Rama, Lord 52, 77, 80,
161, 253, 284, 287,
301, 363
Ramayana 77, 284, 286,
287
Rechaka 202
ccclxxxviii
Riddhi 173
Rishi 61, 141, 156, 168,
169, 170, 189, 193,
198, 239, 258, 277,
284, 289, 294, 297,
298, 308, 311, 323,
330, 334, 363
Rishipatni 156
Rupa 288, 331
S
Sabija 56, 72, 101, 126,
227, 241, 319, 324
Sabija karma 72, 126, 241,
324
Sabija samadhi 56
Sadhaka 4, 5, 9, 11, 14, 16,
19, 22, 60, 61, 62, 64,
65, 66, 73, 74, 78, 80,
93, 132, 175, 180, 183,
274, 297, 317, 318,
355, 365
Sadhana 5, 9, 11, 12, 14,
15, 16, 17, 19, 20, 23,
48, 53, 60, 73, 76, 78,
81, 123, 132, 135, 149,
152, 168, 173, 175,
176, 187, 194, 200,
203, 209, 211, 212,
213, 218, 220, 225,
228, 236, 275, 282,
291, 294, 295, 297,
314, 317, 318, 332,
333, 339, 343, 353,
362, 365, 372
Sadhana chatushtaya 295
Sadhana Pada 5, 11, 12, 16,
17, 19, 20, 211, 282,
314, 353, 362
Sadharanatvat 142
Sadhu 11, 362
Sadhu sangamah 362
Sakshi 35
ccclxxxix
Index
T
Tada 26, 342
Tadgati 258
Tamasica 14, 40, 55, 110,
114, 125, 136, 160,
183, 204, 207, 317,
330, 331, 332
Tamizh Moovayiram 60
Tamovritti 46
Tandava(-m) 113, 228
Tanmatra 89, 138, 232, 284
Tansen 239, 240, 284
Tantra(-m) 25, 175, 324,
339
Tanu 13, 115
Tanukarana 111
Tanumanasa 355
Tapa(-h) 12, 15, 17, 24, 66,
109, 115, 131, 132,
160, 161, 168, 170,
186, 191, 251, 258,
297, 307, 309, 327
Tapatraya 72, 129, 319
Taraka 301
Tasmad yogi bhavarjuna
303
Tattva(-m) 284, 285, 291,
334
Teja 102, 175, 279, 283
Thuriya 204
Thuriyateetha 204
Tirukkural 325
Tirumandiram 60, 277
Tirumoolar 60, 75, 277
Tiruppugazh 277
Tiruvalluvar 325
Tivra samvegin 64
Tri sharira 361
Triguna 54, 130, 131, 136,
204, 331, 332, 334,
343, 349, 369, 370,
373
cccxc
U
Udana 278
Udaranam 13, 115
Udbija 311
Uktam 362
Upaprana 264
Upekshanam 10, 84, 85,
250
V
Vachaka(-h) 8, 71, 238
Vairagya 6, 7, 23, 28, 48,
52, 53, 54, 92, 109,
113, 135, 205, 276,
295, 296, 322, 332,
333, 354, 356, 357,
358, 364, 365
Vaishnavite 273
Vajra 288
Vanaprasta 354
Varta 273
Vasana 24, 79, 145, 166,
322, 323, 326, 328,
341, 353
Vashishta (sage) 13, 52, 61,
161, 284, 363
Vashitwa 286
Vasishtha (Yoga) 13, 52,
75, 80, 161, 337, 341,
350, 353, 354, 355,
362, 368, 369, 370,
372
Vastu 43, 53, 334, 336,
339, 341
Vasudaiva kudumbhakam
234
Y
Yama 14, 15, 16, 17, 119,
152, 153, 154, 155,
157, 158, 159, 163,
165, 168, 176, 226
Yantra 74, 84, 125, 186,
234, 241, 319, 329
Yoga marga 267, 365
Yoga sadhana 5, 14, 15, 17,
23, 73, 187, 200, 275,
295, 339, 343
Yoga yukta 320
Yogabhyasa 365
Yoganga 14, 20, 149, 152,
213, 218
Yoganushasanam 31
Yogarudda 342
Yogi(-c) 8, 9, 25, 54, 60,
61, 81, 88, 106, 114,
122, 130, 133, 135,
136, 143, 152, 158,
181, 186, 187, 193,
194, 201, 203, 213,
234, 240, 246, 248,
262, 264, 265, 274,
277, 280, 287, 288,
289, 292, 294, 303,
312, 318, 319, 320,
327, 356, 358, 365,
374
Yogini 61
Yogyata 19, 87, 181
Yudhisthira 358