Explorations in Indic Traditions: Theological, Ethical, and Philosophical THINKING WITH THE YOGA SUTRA OF PATANJALI Translation and Interpretation Christopher Key Chapple and ‘Ana Laura Funes Maderey LEXINGTON BOOKS:47. 846 ave dynam anyon. Vyas oy om 15-46 core spondsto #54. nd shed ight on tesco inggnation nll yor 1SUL1-"Tae sma pdt ihr nome of nai eee ‘rious grounds The sid are oil de (pil Bich ama) by ts as: godine (mare) er et apa and motion (ayaa sana” YB: “agintn of ca mids isa et eo Are cms in, brbs, eatin, pas nda ecw idhan arma tam jana mania simi id ‘8. Van xpi hs nthe lowing ane “ng ue (ula ob the yogis sabi of mind rae oman pram stip abate "Vyasa eve theiainato of karma ui o slow cpr ingintes of magining Tie uh Sprain dey wrasse wet te slowly ant op inthe win ‘THE PERFECT BODY IN CLASSICAL YOGA PHILOSOPHY ‘Ana Laura Funes Maderey “Te yrs body ies, gnc sone and fan ke damon. (2STA6) The idea tat one ea *perfeet” nes own body through the pratice oF yous mit sound closer to the image of yous portayed in an average dpm dha othe way we would expest to fin itn a text inuenced by ‘Samkhyan dualistic motophysies, Indeed, when the notion ofthe body is the Yoga Sira (5) i allied the fst verse tt comes to ming i no the one quoted above, but this one's “Disgust (gupsa) towards one’s town bay and contact with other bods arises fom the practice of puri Cation (awct” (15 HAO), Tiss de othe fact hat the third Book of the Vega Sita (the Vibha! Pédo or the "Section on Yogic Ati ‘nents"}—here the notion of a “perfect body” appears—has not been {aken seriously int consideration given ts ruliple references to super trl yosie powers or sds Inded, the word "ugupss transltes as “fispust (Raveh 2012, Woods 1914, “lating” (Ballantyne & Sastry ‘Deva 2084), aversion” (Hariharoanda 1983), “isthe” (Chapple 2008), and it conveys a negative emotion or jetting atid, Tn this paper {wil show tat the objet of seh sgt sno the body ‘as body, ut the body that has become impure, vious, and affected by dscase.Patatjali makes dsintion between the impure body andthe cerfoet body. Such dlesintion reveals a more postive view an the body‘within Pata’ Philosophy of Voga: one tat percives its perfectibe and self-aware, 1 argue tha this interpretation ofthe body inthe Yous ‘Shira store coherent with the overall stem of classical Yoga Pilso ‘ply than the ie thatthe boy a sucks impure diy dll, and disgust ing. This will be supported fis, by ericlly reconsidering the tational translation of gupta “isgut in relation to Wyss analogy Between gs and medicine | propose “guarding” asa diferent translation of the term that proves o be more coherent with such analogy, Second i vl be shown that guarding the body from impurities arises from the ‘uitvaton af bodily awareness as a process of selEnowledge. Final Iy, by following VySsi"s metaphor of space (kd) 10 explain the sel Tominosity of consciousness in stra 1V.19, wil age that the “per fect body” (kayasampar) mentioned in YS 16 iste self-aware em- bodiment ofthe wil DUALISM AND DISGUST FOR THE BODY Vyas’ commentary on 181.40 sas [As soo a there dag with his [he yop} omm Roy, Be as team ln. Ssing the ffensiveness fhe body hen Teng atc th by and Recomm asec Moreove, thee 00 inreours wih thes Pereiving he ae ature ofthe body esi ‘sof eeaping even hs a even afer Hehaswasedit with eh nd water and wher (substances), not seeing any pry ia the Boy tow could he ave intercourse with he bake foes absolutely nll a hey ae? (FB AD 5 wasted by Woods (1914, los Accoringtothis passage (or he translation oF), the “ascetic” is tb one ‘wh has realized that he bay naturally dingusting because icant be Purified hy any means. Inded, the body will continue to produce “m= pute” substances sucha sea, urn, foe, ile, phlegm wind, mucus, even after beng the and thoroughly cleansed An ascetic reading oF the Yoga Stra emphasizes the purity aspects ofthe Soa practice as lecumscrbed within the dualistic rework of Sayan metaphysics, ‘Simian dualism holds tha nly purus, the sl seta and com> grt rn#8CT RODTINCLASSIEAL YOGA PHILOROPNY a scious wile the body (the paypal eomplen), sing pa of pra outrages, devays, and has no consciousness of sO. “The distinction between consciousness and matters fly aehived in gut of hava or lation (2S 1V.38, where tere is po more assoc eet (anabscmona) of pera wit he rata principle and one's unt is established inthe power of conscousnes alone (iattinens onl. Vyas commentary on HTL seems io tke te disoeation enween both principles in the metaphysical sense. It ys “[TThe eon: (aon of Matter and Spirits the cuse of what i o be avoided (te ‘le ofbith and reins, sams the removal ofthe connestion cone ‘San absolute an al sparation: and the eause ofthis separation is Fish Discininaion” (as traslted by Jha 1907, 63) ‘Some scholars (Whicher {998; Chapple 2008) have argue that he Aininction between puso and prakyl should not be interpreted in @ ‘netaphysial duals way. Instead, they say, such distinetion 1s 10 be Afnlrsood a8 an epistemic preliminary sage forthe attainment of Herating awareness while enjoying embed ie. Discernment of purwsa aprat brings about a nation of a previous an eronco1s| Tnderaning of existence, ot the negation of existence isl tan |Whicher,! or example as argued tha the epistemic process of isolating oasiousness frm ality determinations is needed to exsetallyexpe- Fence freedom in our body and mynd. This “isolation” of consciousness (des not refer n any sense to separation from our materi ving bein orto anatitude of aversion tomar, Despite this non-balsicfterpretation ofthe Yoga Str, it i no posible to set aside the negative overtones thatthe sete ata olds {owards the boy, Consier Vass analogy between the system of me ‘ne and the sotrolgy of ua (YS 1L15) Jost the system of man ht four visions —dsese, te case tases, ath ond meine so this sytem [of Yoqs] Bs 0 fear ions the le orb te ous o te cic of bins Teton fm theese of reba he method er iberstion, OF these four th cso bith wit i punerous asi ts wich ‘sto benoided (esse ty Woods 191,135) In this passage, healing ftom disease is compared to liberation from the ‘yee of births andrei, One detects the sate of disease (serine es eaesite ¢heahpure consciousness) is possible: and engages in the proper method to atin it I the analogy i read earful, tht whic i 0 be voided—that is, the objet of disgusts the disease and its causes, not te boy. However the comparison prs the state of diese with the ‘yee of bits and rebirhs. There is no other way to experience sch ‘yee but with «Body. By implication, liberation fom that ele would nail deliverance fom the body, jstihing with this the dist reading ofthe ascetic that is isgusted by his own dy and the body of ters ‘Yet, deliverance from the body i ao the same as healing, since the former would oaly amount to death. The commentary ise recs 4 negative reading of Hibeaton when it says that “He who escapes [the ele of binhs and rebiths] can neither be rejested nor accepted. For i there bea ejection, that would involve the detine ofthe extermination ‘of him [who escapes]. And ifthe bean acceptance, that woud involve the doetin that he (the liberated set] has a cause By denying both, we have the doctrine of [his] etmaliy”(ansation by Woods 1914, 135), YVacspati Mia clarifies this passage by refering to the type of people ‘sho, waning to upoot ll pleasures and pains, ty o exterminate them selves hy peting id oftheir bois. Bt this, says Vacspt snot one ofthe sn of man" On the ther han, eceping tha here is sncone ‘who is berated would mean thatthe libersted state is 9 product of a ‘continuous series of “purified mental states” But this would enti that someone could fll avay from the sate of liheration at any mement However, liberation is deathess. Thus, Vyasa refuses both ways of tundersaning the one who is to be Hbeated: not as body, nok as a Psychologically “healed” indica, but asthe sel, hoi 0 be soy: ized as abiding within tse If the analogy between medicine and the yogt system were to be properly mad, then we would have to compare the ate af disease with the state of sllering without necesailySmplyng the esestion of the body. The removal of disease requis the ection ofthat which eusse ‘har tothe Body (sch s imparts, nelenlnes, nd ing close with ‘ter sick peopl) Similar, the removal of suffering requires the elimi ‘ation ofthat which "harms" the self (anoranee, i, the wrong under sanding ofthe ssocaon between matter and consciousness), The prop erway to remove disease isthe intake of medicine and proper cae—at the rejection of the body. Thus the proper way to remove silering discernment—not the rejection ofthe cycle of births and rebinihs, While it te te that “ti @ mater of question of exactly which analogy feween medicine and soreilogy Pati had in mind” (Mass 2007-2008, 128), we can dec rom the logic of Vyas analogy that ftertng one's ove self rm the exeience of fring ike ler ing the body fro dsese, Thus, just as one needs ciscemment to void ring afte hy the case of slfering, ne ees o take proper care of| the body tava bing affected by th caves fds. ‘ya's medial alg is tereing becuse ps unearth he os fhe aie of dst (ied) ward th by and reve is doper Inesning. The word "hyp derives fo the vet rst “ep” which teas primary, "0 pre, guar, defend, presen” ean ls mean “io Shan, voi, dete, spur, despise” bi most common epperane has always ben und in comeston to suey, othe type of knowledge ta hasta te ket cnc the grant eid nd par on nsse (Welbon 1957, 48). If we read verse PS IL aking int conse fin the above discussion on V's medial anslagy, then we could say ‘ta “Guardanshipof ns ony and pret eo he ont With cir bois arses fm he prasice of proton” This ay ein the vene reveals he Body a someting alae, somthing tbe ken ce andi would be eae with Pais once with sense (i os ‘ells with his squint with ety Ayuda ofthe bx. Indeed, Pal (130) mentions sone ae ist fre Hanes the contemplative se (amd) and Vyasa (Bb 129) ais sven bo lyons in the commer shows his airy with the media sence tine! “The word uw” understood as “guarding” would render @ more etn scene vew ofthe Boy in the Fo Sa AS somo one wars e's ay (nn gap, one hein (Grama te pace felines (ean, Osan bo Iy vies an inert (vids Avia, oe be oes eesti (haat). Why (ki 2) moon, eh oD ‘erie conto oie se on Boy ana, ani te wth ates (prassrg [en] one desis Be at ee home's aly ena jm ihe fon eno) wt se the boty clea (patina even er isons oma in eden) bee pu wih water andthe hers (gata oe aa) cou one cng (mea waater odie (ork) when they se no i proper conto (erat beng xen impure apenas? BL 40) Read inthis way, we see a concem with keeping the body away fom agen that could case harn to, Someane whois aware tha their on body hs some impurity ors undergoing a certain disease would wan to ‘keep away from oter bodies to prevent ffexting thm. How much more ‘would ane want to prevent eantat wth ther bodies when they may Poss 2 tveat 1 one's owe welh-being or health! Disgus, then 8 ot of the ‘body pr se but ofthe Factors that make he body impure. Thus, oe ust ‘var the body from impurities. 1 is natural forthe Boy to become Impure, jst as is natural fo the mind to fll no ignorance, However, ‘his dos nc imply thar the bods is detemied to remain impute jus 6 ‘he human ming is not deterined o retain gnora. Pata himself ‘smi inthe thie! book ofthe Fogo Sra tht the body can atin a tate fof perfection. Yet the commentaries and translations imply that he body for Paatal is disgusting as bod): This reading obscures the essential sole thatthe body hs for liberation within Classical Yoga pilosop. “More than being system that despises the bods, yon is foremost & philosophical procs that als for the cultivation of bly arenes for ‘he purpose of seknowledge and ree fom suring CULTIVATION OF BODILY AWARENESS AND KNOWLEDGE OF THE BODY Garding the boxy from both physical an mora impure spat of he coments that constate the fis wo limbs of yogs yuma behavioral restraints) and mamas (observances. The est of the Himbs also adress aspects of the body—understond ab a psyeho-pysical comples—that reed 0 be cutvated foe ito become a purer and beter isirment of ‘knowledge. Holding comtorable piel postion (sano) te practice of extending and reining the breath (prndydma), sensory witdraval (ranatara, coneeseation dharana), meditation (na), and cote lation (samedi) conform the rest of the eight yop Limbs (antiga {yoga} which are mean a dieiplne the body andthe mind by silencing ‘he disractions,intral and exe, hat prevent us fom knowing ot tric sol The last dee limbs in particular: dhdrand, diy, and sana ine psychophysical complex apcdh and aww te sina ay that nt bs by oem taking nd ative Ja the contemplative state of mind called samdidhi, contrary to ordi- ay rep, ay cet toward whic he mind feu ato (he piece plc ino’ hug nen, seston of theme es of being ens is suppsed io appear ‘ie! he “ing” motin of he copie felis OS 3.3) In {opr ess of tah te oj scone o appara th eta fel witht te metiaton of any veal or conceal cnstotion (wrtort an icrd S 14348). When te ihe conenpletive foto ate deste ay fm all extra objets to fed incr prose he ten achieved whee even he ses of Fam ness thi secomanin every af finan sncetton i se cred. Ase copie appara tempi of ay objet of neon (Giring he stale apr samadh, BLT) ato he a fc of date nd onpitdnsy, one coud nk hat al sete oF wens completely gone. Hoveve, coring to Pata th ste thtremsins none of arenes (nad) an experts caste iy surening te wl ow oat onan bet 9). With to more maton or chinging oj fr theming, even hoe Capone fares van ISL ing thee na ae of ne Sees where it els sein i own om. mein bythe ‘ce tah or words iingsiting ta ret fom the Inland he et ofthe cognitive anda capasien Once eas sed in thse, th le cognive an senso part be comes “amp efeing te ejects f knowledge oy epee siti he meta el (ot), with inrereace sane byes on teal considertons. Te with is ype of in ate yope roses of owing sme thing sno a pres of coming wish to Be know of vn ying thro" Dani Rave as (216, 9-12) The krone ofthe bay that aud though th prac of yoqs reir he mega tration (amma) volving oncenaion tneiaion, tnd contempaon—ot ty process tt happen hl we a exprining thm, In er wards, og knoe of he aly i rail nese ha esa eal knowns ow Bey le “aabiting” it thet i: wile being the body itself etng inal ts yamlayers Th “knowing by becoming” is ferent from a “knowing by rasping” thatthe st oe isa dirt and immediate experience, whig {he second one is mediated by the djetifying activity othe senses end oer eogrtive process that are mostly oriented towards something other than themselves. Inverted servation of the body is way oF ‘vowing the body by becoming tis experiencing, rar than cone ‘cepualiring—the very ground tha sustains us sero beings ‘Several sas inthe hid book of the Yo Sra call for th inept «observation (sompuma? on varius specs ofthe body: its shape (1S UWL2Hy sense attivty (11L28); the area othe navel (1L29y he hoon (41.30); the top oF the head (HHL32) he hea (IL 33), ee. The eonempe ‘ion ofa specific par, incon, area, or spect of the Bay resus in the mastery of bodily power, Some of thee powers inclde:acquting >more refined knowledge of haily mechanism and improving a Body ails 0 modifying a corporeal senstion by sopping it or prodcing i tc Sit in patclr, calls forthe integrated observation un the ‘elton between bay and spice (dks) which rode, sccoding tothe Yoga Stra, the power “to fy across the sky” (tl 42 Akaordzamanam).a yogic power pur excellence: yasa's commentary to this ra explains that: “Wherever ther sa body (ka), there is dai because space provides room for it" la ‘ter ward the ound” that ones iumedialy in ouch with asa dy ‘sak, space na futher commentary, Visa ses the clement of space 48 metaphor to exp the characteris of beng selE-aware, Ins 1V.19 e argues tha te boy—paricularly ts mental aspect isnt sel ‘illuminating because is only peveeivale by something els." He then "explains the nature of selllaminaton in analogy withthe characters oF spe (ki), and considers this auch better metaphor of conscious estan that provided by the images of Fight ofr, as deployed usally inthe philosophical schoo! of Advaita Vedio. Wyss argument ean be summarize ike this We say that space i supported by itself (sndemaprtisrhom) because nothing else sypprsit. But in the case ofthe mind and intelet (), ‘he eogrition becomes manifest through experiences sich as "I am at 29." "am afraid” “tis pleasing to mete. That is, knowledge of he ming is “supported” by another instance hat “laminates those mental states oF makes them “isle to oar awareness through thei eestion in the intellect (svabudih-pracdra-praruamvedana). The awareness i 1 ust pertain o ser hat pereives bath the mental sone andthe Fett itsbeing"” who hes in ter words, he manifestation of ut foavrmind processes is supported by something oe thn themselves" Ta elsl Yoqs pinot the only ay to ain avaeeess ofthe Ps pare sein” htt bsome aware of oneself spur ae {ob ilncing he comer of th percept! sem and ailing te TEivig ofthe boty and mental fietos, But this selfembodiment at crcl what fo ie to undertow pose fe come Iving i teem paycho-pysle! complex Is rough fo 8 fic oars? Thos who have ied wo solve tian oer se ang fom he dali eo of Sagan pilosopy have opted fra now treaphyel ring of he system Aslan Whiher and Christopher ‘Chaplet exhusively argued, se dirininaton between the af fd the psychophysical complex in Yous sore an eistenoogia — tar than» meupsial-ategy hin the system This eas tha the role ofthe by and he mind doesnot rally sop, eather is pissy or existe tansfrd. The stv of the nnd the ernibecomes entemplatv, fly atemv, clear fal itera Chater and rate process tat obs and van the prem of thew: What happens however tothe exprence ofthe Day Ce? IE that which rains when the ta gts ently enced is sarees sell which heron forte apenas of al bets of perepion—thn that which ranane when the atviy of our Body is amply sles, I arg, is pce (ako). As seen above, V3 ‘eines space that which gies room to the bay ad explains dt reasons ia ers of pervasiveness (samba prep) coal be Sie then ts, nthe proces of ling the mental ate cin ‘rodha), he body ft nt nero el spre space, aa space ates where the taliy of "oer dete prveaes ar pat on ol. Ding complete cessation of avi (ula) we would be ble 1 experience or beter si, obecme he ground (which phenemen- Toil appear oth, pal al cnsios tat supp he ol system ofpaceptn Sileneing he body-ind incton does note th he ody at ‘shes. Rae, te reletve arton of dala ith he et fhe cogntivefincton ofthe mind become “easparen” making te phenomenology a re were an emp) feld—an em) space — eager ot td by enone ae cbs: Ntin the state of pure awareness, embodiment i experienced a pure sce. we apply Vy’ line oF thought reganling da othe experience of one's own body during the mos still and deep sate of awareness posible through yoga discipline, then it eould be seen tht the boy in ts phenomenal aspect a pure space—scems to share the quality of being self-suported Indeed the Bay doesnot reauire another body to support itself Nothing else “erses" the body lke, for example, «box caries @ stone, Moreover, perceptually speaking, and under normal ieunstnces, we do not need o constantly "See" the space of ou body t know tht we have one oro feel that it moves according to anes will Is nt nig an tat Vyasa had mentioned air as an example of sesuppo. IF consciousness sellaminting cae ii ike space (2k) in tha it docs not rege another consciousness 1 make is awareness evident 19 isle, in a sense, the body, which i experienced as pure sel sstaning space intestate of anestednes nro), might be able to be understood ss SelEawar,” despite is methyl sus a5 eet fom fm op posed t, consciousness. The las section of this paper explains in what sense the body can Be undestod as selfaware within the Yoga Sine ‘THE PERFECT BODY IS A SELF-AWARE BODY We do not normally experience our body as pure indeterminate space ‘or aka but as a combination of sensations, perceptions, cognitions, snd processes of various forms. Indeed, one ofthe literal meanigs of kaya is “assemblage, collection, multitude.” The phenomenological experince of the body as space is made posible through the eight {olded process of stlless and observation briefly described above, hich is many times refered as 8 path of puriiation in the yoga literature. Such puritcatory’ path allows the tind to experience ise ina state of awareness without depending on a specific objet. This Ste is known as asompraiiata sami ora meditative state without object (25 L18) whichis considered inthe Yoga Stra asthe ultimate liberating sae of sel awareness (svapurasadarsana), In this contemplative level of sama the mind is supposed to be so calm and “wansparent,”putfed from alls ideas, felings, emo- tions, dreams, memories, preconceptions, and further tendencies, that the ony thing experienced is consciousness alone. The metaphysical hrerpetaton ofthis “aloneness” has wally been understood es the thmering back” ofthe physical elements into thir source; 4 move rent without rtun. Classical auhoes considered thts thie sage, the Poly activities funtion jus ike the residual movernent of a pot nel it 13s around du to the inertia caused by the iil move tren, but thee is no further momentum to continue. Once the inertia fos exhausted all is impeas, it will stop forever, The natural and sale clements of the body would dissolve, de, and never be born spin. For pallosopher Daya Krishna (2006) however, this reading ofthe Yoga Str if ight, isnot tall satisfactory. Why wool the ultimate state of samadhi and its immediate consequence, liberation of mos, have to be identified with faa! moment of “no-retum”? think Daya Krishna is right. Phenomenological, even the most profound sate of arrest achieved withthe practice of Yoga could not be understood without the process of transformation thatthe psysho-sensory unit foes through, And only within the lived, inhabited ty could the experience of selFawarenss be liberating, fr itis within this embod- spent thatthe self experienes the spontaneous exercise ofits ow will and, atthe same time, the supreme power to withdraw it, For Daya Krishna, ifthe final stage in Yogs is freedom, then this one should include the capacity of consciousness to detach from the word ae ‘much asthe capacity to get involved and enjoy itt wil This double possibilty of the power of consciousness (ciiakti) can be found in the notion of the perfect body (kdvasampa, YS 345-46), The beauty, grace, strength, nd adsmantne harness ofthis body results from the cultivation ofan embodied freedom that mani= fessin multiple ways: a the ability to be non-affected bythe qualities ‘of the objects (rtd): the power of using the qualities of those ‘objets in unexpected ways (vaste knowledge of how ta modify the constitution of those objects us imagined (rea; the power @ ‘reate and modity abjeets according to desire (hatrakomavaudyitva); among other powers that relate to modi¥Vng the shape an form ofthe ‘ody tse (becoming small, are, ight, and invisible. The tied book (pada) of the Yoga Sir enlists mare than twenty perceptive powers (vb) atained by integrated observation. It is a al ics aca ak adi laomdachas teks vs calla tes| - ‘mind understanding foreign languages, becoming invisible, levitating, tering into cher bodies, canbe atained BY applying these yon ic techniques on the eoresponding object of mediation, Moreover, the ‘yogic powers are considered tobe natural consequence of becoming ware of one's te identity and being able to distinguish between the SciF (paras) and the intellectual Faculties (dah, The powers ave sign ofthe yogic process of transformation ofthe mind yowards liber tion (751.35 and FS 1.36). AC the same time, in a commentary that immediately precedes the stir describing the perfect body, Vyasa explains thatthe powers attained by yogis with «perfected body in ‘ude, paraoxically the stonger poser of not using them (YB LAS). A yogi or sogin? would not distur the cost onder of the Universe even if were within his or her power todo it The further warning inthe text (15 IIS!) to not indulge in celestial powers and the ello detach even from the subtle knowledge that consciousness and the world self nd body, ae distinet (FSI S0) canbe read not as ‘ell tovards an ulimate point with no etm, but as an awareness of the dual power of conssiousness, In Daniel Raveh's words: “tht ivi (otal incoversion of consciousness and stoppage of ll vision] in Pranjala-yoga is “the sel-consciousness of willing from within willing isel” and “willing observed through the eye of willing™ 012.) The perfect yoie ody is thus, a body that knows itself as powerful hile atthe same time knows i fimits, As a slfaware body, ft r= pets “otherness,” thai, llows other bis tobe and appear as they a. Its fed les, thus, ints being not bounded by the automatic necessities o wil, t know and toast upon an objet nother words it isa body that has become autonomous, sellsconscious even of its own limi (spatial as wel as mental) and foe frm geting caught in nar issn projections. The yogic vision isan embodied selt-awareness that ean see what is distant, concealed, invisible, and sable by "pac ing light on that whichis the source ofits own emerging ativity (rane (18 1.25), And, asording to Pati, it can also modify its own spataty by becoming small, big. light invisible, ete 1S 5145) In this sense perfect bodies ae not merely pure spaiaity. They ‘are forms within a space tht sustain ise a well a the things that ‘eceupy it that is, the external worl, Perfect bodies are the expression put HRPECT BODY INCLASSICAL YOUAPHILOSOPHY ” rite double power of consciousness o "daw" within and out of this space CONCLUSION ‘The analysis ofthe nation of body (Kay) nthe Yoga Sra in ight of \Vyise's analogy between the system of youa and medicine demon- strates that it's not disgust wards the body tat which rises fom the practice of purification—as commonly understood by previous tan Inti of stra UL0—but the awareness af the ned to guard i from impute. The fctrs that cause the body to become unclean, impr, ‘or weak (bth physically and morally) ate the ral objects of disgust ‘ecause the impurities themselves-and aot the body obstruct the path tomar el knowledge “The rol ofthe body inthe yogic path towards Selknowiede is, thus, no ha of an obstacle, but a necessary too that perfects set in the process. Knowledge of oneself as pure awareness isnot opposed to the cultivation ofa bodily awareness, onthe eonery, tents In the world of experience, consciousness and mature are never realy separated from each other; the distinetion made between con sciousness and body in the yogic process of purification is purely epistemological. perfect body, that is, a body that i aware of isl? 1s pure space, transcends the distinction body = natueislf = con- Seiousnesshecause space (alaia) shares the same phenomenological stricture as seléawarenes: it finds itself a the ground of ll experi nce Its tre that there fan iil ambivalence towards the body in the Yoga Satra As indiated by Raveh (2016, 110), onthe one hind, ‘and due to its proneness tobe affected by impurities, it is seen a8 an ‘obstacle to be overcome or eliminated; onthe other hand it is seen a5 3 Souree of omnipotence Hovseve, the body grounded inthe experince ‘of pure space presupposes the posiility of a perfetble body, a body that can he pritied from that which eretes a barter to freedom. In ‘his way, “body” in the Hoga Sra isthe field that encompasses both the physical and mental processes that create the line between the internal and the extemal, the pure and the impute. Both processes ned to be within in order to bevome aware of thir source, their "seep epppey erga eepriseperegeeeigttnr bey gs 2round as pure space, «non-dual relation between body and sel, ase lure and consciousness appears as phenomenological possible inthe Yoga Sra, since space holds isl in pure awarenes and pure svare- ness recognizes itself only when the body is felt as 4 pure field oF “empiy” space. Given the above analysis of Vydst's commentary to 1.15, 1.40, and 1V.19, it could be said thatthe Yoga Sitra holds a theory ofthe Body where the statement “lam this bod)" doesnot mean that the body is reduced to the material conglomeration of organ, humors, and flesh, Nor would it mean thatthe psycho-physea! boy is ontological the same asthe sel. Instead, the experience of civ ing awareness of ones own body renders the conscious experience of ‘oneself as a pure selFilluniaaing embodied spilt, always recep> tive to the otherness of the world, that i, of prot the ferinine principle, nature self That the experience of slf.ilimination i ec- sarily an experience of the body and wir the body opens up areal possibility in Clasieal Yoga philosophy to experiencing freedom dur ‘ng one’s lie, a freedom that requites taking eareof one's own body a5 fone lems to find te perfection in one's awn beauty, grace, sens, and damantne rane, REFERENCES Date, Sate Dee 6 204 fo Saf Pai wih Bent Cala ‘mason a Pura Pb sei Gest. ls il Sat Dien gia is 2055 oe Laman, A EY Fe, Yea isn Pa air Pree 2 Be ans ya tm 19. yo Pal Ay: SUNY Gi oe wher cB anc Pili 28 “The Cccp ft Bd Die nl! Youn ‘ane ty si eek Soe oe a 8 Sg Dy: Enno Ps iret hn Cop bE Oe ententaitnin” tae kena hemtteanieee re De Shc Seva ee Plot oman i hes eis gy Re a Ka Wee Pie & Ps felt Crone 9 Cs KBs 2 Gok om hen ri ee ow wii ene Yo sin sn woo) HE Ta ap Sn of Pip, Masaccts TeHaran ores 2, Seen Wale (2012,8}: "Though the atonal utr pescribd ty Pata] eourape dps forthe dy mot antenna Wester Disa oier astern gs, Ths shuld nt man atest 819 ‘hang histext © mean what we woul ee Rater, pois oad ‘cpr ivesigation, ang requis hat we ask ourselves ite really Wat ‘hs you” 2, Se chapter? ofthis bok for 8 diction on thinteretatin of he Visa Pade 5. Philipp Maus (2010) as convincingly argued Ut bo he sas and the ommentary were writen bythe some son and ees tothe makes the Yogatae, Whe dp et seen ued to tk the Mar to ea comintin of te Csi Yous pileup radon nate bythe sivas. nth sense, case the commentary deg fo same rt ‘giant way some ave argued Trea hen 5 unt of aon, aber than rani ofaabontin “See chap ft book 5. See Bolling and Rots xeon. “au and Moni Wilians 189, 5 1a otter fre he rasaton ofthe verse mean somthing hat Inds not st. The easing othe werd"japupe” ie undoubedly "se, Shore igus.” My pot her such tite of iat shal not be {akon efert the by yt ony oh bya aed dice, “Transat the ves inant 0 eal wy makes his imp ease mae side te eae nthe text moe peng cbr 1. S140 Sancta poriransors8, See Mae (2008 The sven corporal elements metond inthe YB ae shi, lod es, sinew, bone, mano and semen. The tre humors (doa) ‘wind (0 ble eta and phlegm seme). '8- Orby he cuttin imagination (bhvand in te sense sugested by ‘Grisgon in is cotton os ole Se chapter 2 "Dh 342 yr kayantara diam tanravardint yao 1. YBh4.19 yahaarantnrya! abdadyasca deyasanna sabi ‘ath moe‘ prayetyom, 12. na edpniras dons na yaprrmararipanaprati pala prabaicjam prakyopralalasamyoge dtah aca aripandie'at sanyogah 13. kincaswbhtsan citamiyogralyamerskapacailabihatdjth samaprahandkstonnsparapratiaartha| ‘Sbuddhiprecrepraisanvedanteat nd pra kradah’ ham Bho ‘ham amram Sg mura me roa it asvabudaheagrahae a stant Now tpt eding Sty nd Yop piosophis the per spesve of is andemboied experiene ae emer See Geol Ash's ‘tbaming paper “Wht the Ground f Mais Ral inthe Sasbhya Kirk? An Extent Pheroenoloia Theory of Waktprak asthe el Manifesting of Sanyogs” an Ana Laura Funes's "The Unbeabilyof be Male Gaze Phenomenological Exposton af inky Philosophy ofthe ‘dy Though Feminine Eyes" Focomin in Te Bloomabary Renearch Handbook of non Piotopy and Gener, 209. Part it Realism vs, Idealism