Professional Documents
Culture Documents
By
Yogacharya Dr. Ananda Balayogi Bhavanani
MBBS, ADY, DSM, DPC, PGDFH, PGDY, FIAY
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
© 2011 By Yogacharya Dr. Ananda Balayogi Bhavanani
All rights reserved
First Edition : 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
• BLESSINGS
From Yogacharya Yogashri T.K.V. Desikachar,
Founder, Krishnamacharya Yoga Mandiram and
Krishnamacharya Healing and Yoga Foundation ............................................ vii
• PREFACE ....................................................................................................... xi
• SAM£DHIP£DA® ............................................................................... 29
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 today’s
contemporary times.
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
All aspects of yoga are sacred, not in a limited religious sense but in an
unlimited spiritual one. All aspects of yoga need to be respected. It is
only when we have such an attitude of respectful love, profound interest,
that we can become a yoga bhakta. Then, and then only, will we be fit
for these teachings of the highest nature.
Any attempt to explore the Yoga Sutra of Maharishi Patañjali must spring
from an attitude of respect, reverence and love for these teachings. If that
is absent, then one may as well as be reading any common magazine or
newspaper instead. The place, the time and the frame of mind will enable
us to develop the right attitude, the universal beatitude towards these
elevating teachings. This reverence would be completely lost if we choose
to treat them like other mundane information or data.
What attitude will you choose? The choice you make determines whether
or not the treasure house of the Yoga Sutra opens its doors to you or
not!
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 Patañjali 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 Patañjali 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 Understanding the Yoga Darshan
This book is the result of a great labour of love by my dear loving student
Yogacharini Sangeeta (Dr. Laura Biagi, Ph.D.) of Italy. She is virtually
the co-author of this work for she recorded all my sessions on the Yoga
Sutra, transcribed them, made corrections to my writings, inserted the
Sanskrit and English transliterations and, on top of all of this, kept proding
me every now and then to do my dharma in getting the book published
at the earliest. I have no hesitation in saying that this book would never
have seen the light of day if it had not been for her sincere and dedicated
efforts. It is my heartfelt prayer that Swamiji and Ammaji continue to
always bless her with the very best in her life.
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.
AUM
YOGA SUTRA OF MAHARISHI PATAÑJALI:
AN INTRODUCTION
YOGA SUTRA OF MAHARISHI PATAÑJALI:
AN INTRODUCTION
The Patañjala Yoga Sutra, as they are also named, consist of short
succinct sutra that run together as though a garland of pearls on a
string. This unique method, common to the oral tradition of yoga,
helps us to grasp the intricacies of this great science of inner
experience that has been defined by Yogamaharishi Dr. Swami
Gitananda Giri as the "mother of all sciences". The sutra were always
kept short as they were intended to be learnt, memorized and chanted
with reverence and understanding in order to facilitate the development
of a deep sense of quiet, inner contemplation. The Yoga Sutra are
an efficient tool to help the sincere sadhaka remember and understand
the subtleties of the great art and science of yoga and were never
meant to be a mere instruction manual.
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 Patañjali.
Introduction 5
SAMADHI PADA:
Sutra I.1 - I.4 deal with the definition of yoga as a process of mental
purification. The classical definition of yoga as a discipline to control
the whirlpools of the subconscious/unconscious mind (yogah chittavritti
nirodah – I.2) is given along with the understanding of the process
of oneness with the vritti that occurs in the absence of "control".
Sutra I.5 - I.11 deal with the five vritti that are, namely:
• Pramana – cognitive process;
• Viparyaya – process of misconception;
• Vikalpa – illusionary and fantasy-prone states;
• Nidra – the state of inert, sleepy dullness;
• Smriti – the inner process of memory.
Sutra I.19 - I.22 deal with the importance of qualities such as shraddha
(faithful devotion), veerya (strength of body and mind), smriti (ability
to remember and learn from previous experiences) and samadhi prajna
(mental competence for the higher states) that are essential for spiritual
success. He also classifies the seekers as mridu (dull and incompetent
ones), madhya (the average ones) and adimatra (the excellent ones)
but then tells us that for the extremely motivated and energetic one
who does not give up, the attainment is much easier (teevra
samveganam asannah – I.21).
8 Understanding the Yoga Darshan
The pranava consists of the three sacred sounds (nada) that may be
expressed as:
• The akara nada – the AAA sound representing creation;
• The ukara nada – the OOO/UUU sound representing
sustenance;
• The makara nada – the MMM sound representing
dissolution.
Once we stabilize our restless mind, it attains the highest clarity and
becomes crystal-like (abhijatasyeva maneh) in its ability to truthfully
transmit the highest experiences (I.41). This clarity is attained through
different stages that he describes in I.40 - I.51:
• Savitarka samadhi / samapattih – mixture of name, meaning and
knowledge associated with the
object exists (I.42);
• Nirvitarka samadhi / samapattih – only the object shines forth
(I.43);
• Savichara samadhi / samapattih – confusion of subtle aspects
(I.44);
• Nirvichara samadhi / samapattih – clarity of subtle aspects (I.44);
• Nirbija samadhi – objectless mergence of inner
contemplation (I.51).
SADHANA PADA:
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).
Maharishi Patañjali describes the three guna that are the constituents
of the manifest Universe in sutra II.18 where he mentions them by
their qualities of stithi or stable inertness (tamasica guna), kriya or
dynamic action (rajasica guna) and prakasha or illumination (sattwica
guna). The guna are the core of the entire manifest Universe and
play a pivotal role in understanding both the inner and outer nature.
Pancha yama are the five moral restraints that cultivate control over
the lower, animal-centric nature thus allowing us to become human.
They are:
1. Ahimsa – control of violent tendencies;
2. Satya – control of lying tendencies;
3. Asteya – control of thieving tendencies;
4. Brahmacharya – control of creative energies;
5. Aparigraha – control of 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. Shaucha – cleanliness at all levels;
2. Santosha – self-contented happiness;
3. Tapa – disciplined efforts;
4. Swadhyaya – introspectional self analysis;
5. Ishwara – the ability to surrender the personal will to
pranidhana the higher Divine Will after making the best
effort. "Do your best and leave the rest" is
another way to express this. Ishwara
pranidhana is basically bhakti yoga that is
extolled by Yogeshwar Krishna in the
Bhagavad Gita as well. Yogamaharishi
Dr. Swami Gitananda Giri often expressed this
beautifully as atman prasadanam, meaning
that one accepts with gratitude the results of
action coming back in the form of divine
expression.
16 Understanding the Yoga Darshan
I find this last statement in II.45 very interesting for it suggests that
Maharishi Patañjali 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 Patañjali 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.
At this stage of sadhana, the sincere sadhaka is finally ready for the
onward, inner journey and so Maharishi Patañjali ends the Sadhana
Pada keeping us "in suspense" about the forth-coming Vibhuti Pada
that will deal with attainment of powers through practice of the inner,
antaranga yoga.
VIBHUTI PADA:
People tend to say that Maharishi Patañjali 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 Patañjali 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.
that cause vision of objects to occur. In fact this also shows us that
Maharishi Patañjali 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.
KAIVALYA PADA:
In the final chapter, which is the shortest of the four (only 34 sutra),
Maharishi Patañjali gives us an insight into that highest state of
24 Understanding the Yoga Darshan
or black (impure) or of the third nature, but for the yogi it is neither
white nor black (ashukla akrishnam yoginah – IV.7).
message from the great sage that the Universe can do quite well
without us!
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.
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.
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).
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).
+lÉ ºÉ¨ÉÉÊvÉ{ÉÉnù:
Atha Sam¤dhip¤daÇ
We now start the exposition of the
dynamic state of absorption
I:1
+lÉ ªÉÉäMÉÉxÉÖ¶ÉɺÉxɨÉ *
atha yog¤nu½¤sanam
We now commence the discipline of re-integration.
I:2
ªÉÉäMÉ: ÎSÉkÉ´ÉÞÊkÉÊxÉ®úÉävÉ: *
yogaÇ cittavÁttinirodhaÇ
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 Patañjali. 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 Understanding the Yoga Darshan
I:3
iÉnùÉ pù¹]Öõ: º´É°ü{Éä%´ÉºlÉÉxɨÉ *
tad¤ dra¿·uÇ svar¶pe' vasth¤nam
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.
Maharishi Patañjali thus gives in these first few sutra, a frame work
to be developed, as we progress on the path. What is yoga, what is
its process and what do we gain by it? In the first sutra, he has
introduced yoga as a disciplined and experiential pathway. In the
second he has explained the need to control the fluctuations of the
mind-stuff. In the third sutra he has explained that when the
whirlpools are controlled, one discovers the treasure of one's own
Essential Nature.
106 Understanding the Yoga Darshan
I:51
iɺªÉÉÊ{É ÊxÉ®úÉävÉä ºÉ´ÉÇÊxÉ®úÉävÉÉÊzɤÉÔVÉ: ºÉ¨ÉÉÊvÉ: *
tasy¤pi nirodhe sarvanirodh¤nnirb¯jaÇ sam¤dhiÇ
When even these cease to exist
the seedless state of absorption occurs.
+lÉ ºÉÉvÉxÉ{ÉÉnù:
Atha S¤dhanap¤daÇ
We now start the exposition on the
process of self-effort
II:1
iÉ{É:º´ÉÉvªÉɪÉä·É®ú|ÉÊhÉvÉÉxÉÉÊxÉ ÊGòªÉɪÉÉäMÉ: *
tapaÇsv¤dhy¤ye½varapraºidh¤n¤ni kriy¤yogaÇ
Kriya yoga consists of
intensive self-discipline, introspective self-analysis and
surrender to the Universal Will after doing one's best.
Maharishi Patañjali 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 Understanding the Yoga Darshan
II:2
ºÉ¨ÉÉÊvɦÉÉ´ÉxÉÉlÉÇ: C±Éä¶ÉiÉxÉÚEò®úhÉÉlÉǶSÉ *
sam¤dhibh¤van¤rthaÇ kle½atan¶karaº¤rtha½ca
[Kriya yoga enables one]
to attenuate the afflictions and
attain higher states of absorption.
II:3
+Ê´ÉtÉκ¨ÉiÉÉ®úÉMÉuäù¹ÉÉʦÉÊxÉ´Éä¶ÉÉ: C±Éä¶ÉÉ: *
avidy¤smit¤r¤gadve¿¤bhinive½¤Ç kle½¤Ç
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¤ dhanap¤daÇ 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 Understanding the Yoga Darshan
+lÉ Ê´É¦ÉÚÊiÉ{ÉÉnùù:
Atha Vibh¶tip¤daÇ
We now start the exposition of the
accomplished state
III:1
nùä¶É¤ÉxvÉζSÉkɺªÉ vÉÉ®úhÉÉ *
de½abandha½cittasya dh¤raº¤
Binding our mind to one place is concentration.
Maharishi Patañjali does not say much about the concentrative process.
Dharana is the initial phase of the triumvirate samyama. Patañjali
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 Understanding the Yoga Darshan
III:55
ºÉk´É{ÉÖ¯û¹ÉªÉÉä: ¶ÉÖÊrùºÉɨªÉä Eòè´É±ªÉ¨É *
sattvapuru¿ayoÇ ½uddhis¤mye kaivalyam
When the purest form of our mind is
as pure as pure consciousness,
liberation occurs.
The klesha and karma bandha prevent one from realizing that one is
the Divine Self beyond imperfections as extolled in sutra I:24. Yoga
offers a clear road map for the evolutionary journey towards
re-synthesizing oneself, to attain an un-limited, un-paralleled, unified
state of Oneness.
All aspects of the human personality are cultured through the process
of yoga. Yoga helps destroy the klesha and eradicates karma bandha.
Maharishi Patañjali has given the walking stick, the danda, the support
to aid the traveller for this evolutionary journey. Patañjali's aphorisms
are potent seeds to produce the mind-set while undertaking the internal
Vibh¶tip¤daÇ 303
May all become true yogi as exhorted by Yogeshwar Sri Krishna when
he says, "Become thou a yogi, oh Arjuna" (tasmad yogi bhavarjuna
– Bhagavad Gita, 6:46).
+lÉ Eòè´É±ªÉ{ÉÉnù:
Atha Kaivalyap¤daÇ
We now begin the exploration of the
highest state of liberation
IV:1
VÉx¨ÉÉèä¹ÉÊvɨÉxjÉiÉ{É:ºÉ¨ÉÉÊvÉVÉÉ: ʺÉrùªÉ: *
janmau¿adhimantratapaÇsam¤dhij¤Ç siddhayaÇ
Siddhi may be attained by birth or
through herbs, incantations, austere penance and
the process of deep absorption.
Some people are born with siddhi. They are the born geniuses who
astound the world with their natural talents. This is usually attributed
to karma carrying over from previous incarnations. A cursory glance
indicates that these gifted persons seem to have done nothing to
deserve their powers of music, dance, literature, science, or spirituality.
Yet, they deserve them fully for the efforts made in the past
incarnations have started to flower now. The danger is, of course,
that it is easy to forget that these are not only divine gifts but rewards
for work well done. The ego puffs up and believes itself a chosen
one, specially favoured, specially honoured. Once the ego raises its
obnoxious head, the powers usually disappear or are wasted entirely.
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.
IV:34
{ÉÖ¯û¹ÉÉlÉǶÉÚxªÉÉxÉÉÆ MÉÖhÉÉxÉÉÆ |ÉÊiÉ|ɺɴÉ:Eòè´É±ªÉÆ
º´É°ü{É|ÉÊiɹ`öÉ ´ÉÉ ÊSÉÊiɶÉÊHòÊ®úÊiÉ *
puru¿¤rtha½¶ny¤n¤Æ guº¤n¤Æ pratiprasavaÇkaivalyaÆ
svar¶paprati¿·h¤ v¤ citi½aktiriti
Having completed the purpose of existence,
involution of the guna occurs into nothingness and
pure consciousness becomes established in its own true nature.
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 Patañjali 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.
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 Patañjali’s 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 Institute’s trained teachers and participation
in the 52 Lesson Correspondence Course, Yoga: Step-by-Step, which is the
cccxcii Understanding the Yoga Darshan
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.
Ananda Ashram at the ICYER cccxciii
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.
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 Understanding the Yoga Darshan
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.
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.
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”.
The chanting of the full contents of the Yoga Sutra of Maharishi Patañjali
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 life’s process of
conscious evolution. I was impressed by the competence that Dr. Ananda
manifested in his exposition of philosophical, cultural and yogic concepts
Compiling the Teachings 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 Understanding the Yoga Darshan
especially during the hot Tamil summer months but also extremely
rewarding.
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.
INDEX
A Ammaji (Yogacharini Arjuna 61, 77, 80, 125,
Smt. Meenakshi Devi 128, 133, 161, 166,
Abhinivesha(-h) 13, 112, Bhavanani) 48, 51, 186, 196, 274, 284,
114, 117, 121, 122, 109, 119, 120, 156, 297, 303, 320, 325,
131, 167, 206, 273, 173, 194, 207, 313, 327, 367
322, 326 318, 320, 332, 338 Artha 97, 137, 239, 353,
Abhyasa 6, 9, 11, 28, 31, Ananda tandavam 113 373
32, 48, 50, 82, 135, Anandam 13, 28, 139, 364, Arthavattva 283, 290
187, 205, 317, 333, 374 Arunagiri 61, 277
356, 357, 365 Anandamaya kosha 56, Arupa 188
Acharam 156, 174 185, 263 Asamprayoge 245
Acharya 157, 291 Ananta 18, 151, 195, 259 Asana 14, 18, 50, 75, 81,
Adhibauthika 72, 128, 319 Anantasamapattibhyam 152, 153, 158, 192,
Adhidaivika 72, 128, 319 358 193, 194, 195, 196,
Adhikarin 181, 182, 208, Anatmasu 117 197, 198, 201, 212,
349 Anavasthitatwani 78 226, 258, 312, 358
Adhimatra 65 Anda chakra 285 Asanga 278
Adhishthatritvam 294 Andaja 311 Asat 53, 332
Adhyatma 102 Angamejayatwa 9, 81 Ashrama 276, 354
Adi 50, 276, 350, 370 Anima 22, 286 Ashraya 328
Adi Shankara 276, 350, Anitya 117 Ashta siddhi 286, 287
370 Annamaya kosha 262, 263 Ashtanga yoga 5, 11, 12,
Adimatra 7 Antah karana 138, 139 14, 17, 18, 20, 66, 211,
Adrishta 126 Antara 18, 202, 266 328
Adyatmika 72, 319 Antara hrudaya 266 Ashuddhikshaye 152
Agama 41 Antaranga(-m) 5, 19, 20, Asmita 7, 13, 24, 56, 112,
Agasthya, sage 33, 284 21, 226 118, 228, 290, 313,
Ahamkara 38, 79, 88, 350 Antaraya 5, 9, 73, 74, 75, 314
Ahara 210 78, 80, 82 Asteya 15, 16, 154, 156,
Ahimsa 15, 16, 154, 155, Anumana 41 173
168, 193 Anumodita 16, 165 Ashuchi 117
Ajapa gayatri 199 Anushasanam 31, 32, 173 Asura 33, 43, 168, 261, 311
Ajapa japa 88, 199 Anushthana 32, 152 Asvada 273
Ajna bindu 266, 267 Anvaya 283, 290 Atha 29, 31, 32, 107, 215,
Ajna chakra 91, 266, 267 Apa 283 305
Ajnana 146, 367 Apana 202 Atharva Shirsha, Ganesha
Akasha 280, 281, 283, 284 Apara 52, 354, 356 204
Akashagamanam 281 Apara vairagya 52, 354 Atharva Veda 204
Aklishta 38 Aparigraha 15, 17, 154, Atma 13, 75, 102, 117, 141,
Alabdhabhumikatwa 78 157, 176 181, 324, 356
Alambana 328 Apavarga 27, 137, 290, Atma bhava 356
Alasya 9, 76 353, 371 Atma jnana 13, 75, 324,
Alinga(-ni) 100, 138, 188 Apunya 85, 129, 250 325
ccclxxxiv Understanding the Yoga Darshan
Dwandwateetha 197, 198, 156, 178, 199, 213, Japa 8, 27, 73, 88, 124,
350 221, 268, 274, 308, 199, 362
Dwesha 13, 112, 113, 120 324, 325, 338, 342, Jarayuja 311
351, 367 Jati 25, 127, 300, 328
E Guru Stotra 150, 324, 325, Jnana(-m) 13, 14, 21, 42,
Ekagrah 181 367 75, 81, 91, 97, 119,
Ekagrata 44, 218, 230, 231 146, 239, 260, 271,
H 299, 300, 301, 322,
Ekagrata parinama 231
Ekasamaye 346 Hamsa-soham 88, 199, 200 324, 327, 351, 367
Ekendriya 19, 210, 293 Hanuman, Lord 253, 254, Jnana vasana 322
284, 286, 287 Jnanabhumi 355
G Hatha yoga 18, 50, 75, 81, Jnanendriya 89, 136, 210,
175, 192, 196, 200, 212, 232, 284, 292
Gana 43 Jyothi 91, 266, 267
Ganesha, Lord 43, 76, 204, 264, 288
232, 235 Hatha Yoga Pradipika 288 K
Garima 286 Hetu 328
Garuda Purana 311 Heyah 123 Kaivalya 3, 5, 6, 9, 12, 13,
Gati 200 Himsa 155, 165 19, 23, 24, 25, 26, 27,
Gita 15, 18, 61, 80, 90, 125, 28, 52, 61, 62, 64, 122,
I 126, 147, 191, 211,
128, 134, 135, 143,
161, 166, 185, 186, Ida 260, 263, 264 222, 234, 251, 294,
194, 196, 202, 265, Indriya 138, 291, 292, 293 295, 301, 302, 308,
275, 303, 320, 321, Indriya jaya 181, 290, 292, 321, 330, 333, 340,
327, 331, 333, 342, 293 342, 357, 358, 360,
349, 356, 358, 367, Ishitwa 286 365, 373, 374
369 Ishtadevata 188, 189 Kaivalya Pada 5, 6, 23, 25,
Gitananda Giri Guru Maharaj, Ishwara 8, 12, 15, 17, 66, 27, 294, 373
Dr. Swami 4, 15, 31, 68, 69, 70, 71, 109, Kala 18, 25, 100, 203
33, 89, 178, 213, 349 110, 115, 160, 161, Kama 19, 137, 166, 353,
Grahana 96, 290 162, 190, 191, 205, 373
Grahasta 276, 354 220, 227, 287, 294, Kambaliswamigal, Sri 308
Grahyeshu 96 366 Kambaliswami Madam 12,
Guna 5, 14, 25, 27, 54, 55, Ishwara pranidhana 12, 15, 178, 332
136, 138, 331, 332, 17, 66, 109, 110, 115, Karana 71, 138, 139, 276,
333, 334, 335, 350, 160, 161, 162, 190, 341
369, 370, 371, 373, 191, 205, 220, 287 Karita 16, 165
374 Karma 5, 8, 13, 24, 27, 52,
Gunateetha 54, 204, 333, J 65, 68, 72, 84, 125,
350, 369 126, 127, 128, 129,
Jagrat(-i) 204, 274, 370 165, 227, 235, 241,
Guna vritti 131, 136 Janaka 137
Guru 6, 12, 31, 33, 41, 61, 247, 248, 251, 284,
Janma 24, 125, 176, 307, 302, 307, 316, 318,
64, 70, 75, 89, 137, 324
143, 144, 146, 150, 319, 320, 321, 322,
ccclxxxvi Understanding the Yoga Darshan
Karma (contd.) 324, 327, Krita 16, 165 Mahabhuta 89, 136, 232,
338, 364, 366, 369, Kriya yoga 11, 12, 17, 66, 281, 283, 284, 286
373 109, 111, 115, 149, Mahatma Gandhi 79, 157
Karma bandha 13, 302, 161, 186, 191, 328, Mahavratam 14, 158
324, 366 362 Mahima 286
Karma bhumi 126 Kriyamana 72, 319 Maitri 10, 84, 85, 250
Karmashaya 125 Kriyamana karma 72, 319 Mala 368
Karmavipaka 68 Krodha(-h) 16, 165, 166, Mana 44, 56, 121, 292,
Karmendriya 89, 136, 210, 167, 350 293, 309
212, 232, 284, 292 Krtartham 142 Manana 63
Karuna 10, 84, 85, 250, 350 Kshana 299 Mandala 284
Kathopanishad 119 Kshetra 115, 134 Manipura chakra 259, 260,
Kaya 186, 281, 286, 288 Kshetrajna 134 279
Kaya sampat 286, 288 Kshipta 44, 218, 230 Manolaya 293
Kayarupa 245 Kuladevata 188 Mantra 8, 24, 72, 122, 124,
Kayavyuha jnanam 260 Kumbhaka 18, 88, 200, 157, 199, 200, 239,
Kevala kumbhaka 18, 200, 202, 205 252, 301, 307, 309
205 Kundalini 77 Matsarya 166
Khyati 149, 150, 152, 365, Kurma nadi 263, 264 Maya 100, 314, 330, 332,
370 335, 370
Klesha 5, 8, 12, 13, 27, 47, L Mithyajnanam 42
68, 87, 111, 112, 115, Laghima 286 Moha 16, 166, 167, 370
116, 120, 121, 123, Lakshana(-m) 232, 288, Mohamaya 316
124, 125, 126, 130, 300 Moksha 137, 144, 252,
131, 147, 148, 186, Lavanya 288 290, 295, 325, 353,
206, 227, 302, 314, Laya kriya 259 358, 362, 373
320, 328, 362, 364, Leela 100, 311 Mridu 7, 65
366, 373 Linga 100, 138 Mridungam 180
Kleshamulah 125 Lingamatra 138, 188 Mudha 44, 75, 218, 350
Klishta 38 Lobha 16, 165, 166, 167 Mudita 10, 84, 85, 250
Koham 37, 358 Loka 255, 256, 284, 285, Mudra 212, 225, 359
Kosha 56, 185, 262, 263, 322 Mukti 310
279, 284, 361 Loka vasana 322 Muladhara (chakra) 291
Krama(-m) 247, 299, 301, Lokeshana 323 Mumukshu 365
369, 371 Mumukshutva 64, 295, 323
Krishna 15, 25, 61, 77, 125, M Muni 143, 311
128, 133, 134, 135, Murdha jyothi 266
143, 161, 166, 172, Mada 166 Murdini jyothi 91
185, 186, 194, 196, Madathipathi 178 Muyalagan 113, 228
265, 274, 303, 319, Madhya 7, 65, 266
320, 321, 325, 327, Maha jagrat 370 N
329, 331, 333, 356, Mahabharata 77, 286, 297,
320, 358 Nachiketha 119
357, 358, 359, 367, Nada 8, 71, 100, 238, 240,
369 284
Index ccclxxxvii
Trikala jnani 25, 177, 299, Vayu 259, 264, 278, 279, Vritti 6, 38, 40, 43, 44, 46,
330 281, 283, 284 47, 48, 54, 96, 106,
Trishanku 61 Veda 3, 204, 268, 345 136
Trivasana 322 Vedana 273, 349 Vyadhi 9, 50, 75
Turyaga 355 Veerya 7, 62, 175
Vibhuti 5, 19, 20, 23, 178, Y
U 302, 303 Yama 14, 15, 16, 17, 119,
Udana 278 Vibhuti Pada 5, 19, 20, 23, 152, 153, 154, 155,
Udaranam 13, 115 302 157, 158, 159, 163,
Udbija 311 Vicchinna 13, 115 165, 168, 176, 226
Uktam 362 Vichara 7, 56, 99, 362 Yantra 74, 84, 125, 186,
Upaprana 264 Vicharana 355 234, 241, 319, 329
Upekshanam 10, 84, 85, Videha 60, 61, 62, 282, 295 Yoga marga 267, 365
250 Vikalpa 6, 39, 43, 54, 97 Yoga sadhana 5, 14, 15, 17,
Vikshepa sahabhuvah 80 23, 73, 187, 200, 275,
V Vikshipta 44, 218, 230 295, 339, 343
Viniyoga 225 Yoga yukta 320
Vachaka(-h) 8, 71, 238 Viparyaya 6, 39, 42
Vairagya 6, 7, 23, 28, 48, Yogabhyasa 365
Vishaya(-m) 47, 92, 100, Yoganga 14, 20, 149, 152,
52, 53, 54, 92, 109, 301, 352
113, 135, 205, 276, 213, 218
Vishayati 89 Yoganushasanam 31
295, 296, 322, 332, Vishesha 8, 138, 188, 355
333, 354, 356, 357, Yogarudda 342
Vishnu, Lord 151, 259, 273 Yogi(-c) 8, 9, 25, 54, 60,
358, 364, 365 Vishoka 91
Vaishnavite 273 61, 81, 88, 106, 114,
Vishuddha (chakra) 291 122, 130, 133, 135,
Vajra 288 Vishwamitra 61, 284, 297
Vanaprasta 354 136, 143, 152, 158,
Vitaraga 92 181, 186, 187, 193,
Varta 273 Vitarka(-h) 7, 56, 99, 163,
Vasana 24, 79, 145, 166, 194, 201, 203, 213,
165 234, 240, 246, 248,
322, 323, 326, 328, Viteshana 323
341, 353 262, 264, 265, 274,
Viveka 13, 14, 119, 149, 277, 280, 287, 288,
Vashishta (sage) 13, 52, 61, 150, 152, 276, 295,
161, 284, 363 289, 292, 294, 303,
332, 349, 364, 365, 312, 318, 319, 320,
Vashitwa 286 370
Vasishtha (Yoga) 13, 52, 327, 356, 358, 365,
Viveka khyati 14, 149, 150, 374
75, 80, 161, 337, 341, 152, 364, 365, 370
350, 353, 354, 355, Yogini 61
Vivekajam 299, 300, 301, Yogyata 19, 87, 181
362, 368, 369, 370, 351
372 Yudhisthira 358
Vivekajam jnanam 299,
Vastu 43, 53, 334, 336, 300, 301, 351
339, 341 Vivekanimnam 26, 357,
Vasudaiva kudumbhakam 359
234 Viyoga(-m) 135, 272, 355
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