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Assignment 7.2

The Yoga Sutras of Patanjali

Barley Green

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Witnessing your thoughts is a most important aspect

of yoga practice. Witnessing the thought process
means to be able to observe the natural flow of the
mind, while not be ing disturbed or distracted. This
brings a peaceful state of mind, which allows the
deeper aspects of meditation and samadhi to unfold,
revealing that which is beyond, which is Yoga or
Unity. 1

1
“ Swami Jnaneshvara Bharati,” accessed September 5, 2014, www.swamiJ.com.
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Introduction

This essay below requires an analysis in 4 parts.

Part a) will discuss the purpose of Patanjali system of Yoga.

b) will discuss themes from the Sutras. My chosen elements are

Abhyasa/Vairagya & the importance of the Kleshas

c) I will be examining the Yamas and Niyamas and discuss their

relevance of teaching them today.

d) will explain the meanings of dharana, dhyana and samadhi and

explore how we could use these concepts in class teaching.

a) Discuss the purpose of Patanjali’s System of Yoga. Include

consideration of the nature of mind and perception according to the
Yoga Sutra

Patanjali’s Yoga Sutras are a guide to leading a life of greater

happiness and inner peace and ultimately, for many, a manual of
spiritual awakening. Yet on a personal level it is only in the
commentaries, where the primary texts are given new translations,
which I began to gain greater depth and understanding of this work.
Here, the four chapters (or pada) of the Sutras are dealt with in terms
that I could relate to, beginning with the first chapter dealing with
samadhi (bliss, the ultimate goal); the second dealing with the means
(sadhana) to achieve yoga; and the specifying the powers (vibhuti) the
seeker can witness on his or her quest. The concluding chapter turns to
absolution (kaivalya).

As with many Indian texts, there are many annotations (or

interpretations) of the ideas and importance of the Sutras. Sri Swami
Sacidananda’s commentary, Desikachar ’s in The Heart of Yoga and

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Iyengar ’s observations, for instance, all offer differing interpretations,

as does Swami Jnaneshvara Bharati in his insightful remarks online at
SwamiJ.com. Each Guru offers differing perspectives on the same idea
and apply their own expansion to each Sutra, and thus providing a
breadth of ideas and thoughts surrounding these important works.
Furthermore, this is perhaps proof of the importance of Pantanjali’s
ancient codified system, backed up by Desikachar who states that ‘the
Yoga Sutras are more universal than other ancient texts as it focuses
more on the mind.’ 2 He continues, ‘if I understand Yoga as a path that
is accessible to every human being…speaking of god or supreme beings
often disturbs people regardless of whether you except or reject this
notion (whereas) matters of the mind are universal ones.’ 3

The Sutras are, then, the very heart of yoga, reflected in Desikachar ’s
aptly named book to honour this concept. 4 He emphasizes the
importance of the teacher, stating that the relationship between the
teacher and the pupil is ‘the prana of life’ 5 with the teacher being at the
heart of that relationship with the Yoga Sutras, serving as a potent tool
for the teacher to explore, transmit and bring into context for the
student. As Mark Whitwell explains, ‘in the study of the Sutras with
ones teacher, meaningful and powerful insights seem to leap out.’ 6 As
the teacher/pupil relationship develops the sutras gain deeper resonance
and thus impacting on the evolution of practice as well as
understanding. One reason for this lies in the origin of the sutras in the
complex and deeply philosophical Upanishads, but with Patanjali using
a more concise systematic approach to deciphering and unlocking ideas
contained within these ancient texts. 7
2
T.K.V. Desikachar, The Heart of Yoga: Developing a Personal Practice (New
York: Inner Traditions, 1999), 9.
3
Ibid.
4
Ibid., 145.
5
Ibid., 9.
6
Ibid.
7
It may be worth mentioning the definition of sutra, which is often translated as a
‘thread’. As such, it is these golden threads of knowledge that are woven together
to create the fabric of yoga itself.

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In defining the purpose of yoga sutra, therefore, we also define the

purpose of yoga itself. In Sutra 1.2 the goal of yoga is defined as
‘Yogas citta vrtti nirodhah.’ The translations of this sutra offer
different perspectives, with Desikachar deciphering it as ‘yoga [being]
the ability to direct the mind exclusively towards an object and sustain
direction without distraction.’ 8 For Satchindananda, however, he
believes that ‘the restraint of the modifications of the mind-stuff is
yoga.’ Though subtle in difference, it is interesting to note that
Desikachar wants us as a reader to be further aware of where we focus
our attention, whereas Satchindananda is perhaps more interested here
on what the mind is doing. Comparing the two dialogues it therefore
allows us a readers to bear witness to how interpretive these aphorisms
can be and it is important we acknowledge the variety in which these
texts can be interpreted. Furthermore, at the same time as considering
the nature of the mind and how we perceive the world around us, BKS
Iyengar ’s translation of 1.2 is subtly different again. ‘Yoga is cessation
of movements in the consciousness,’ 9 he notes, implying that yoga is
found when the mind is still, and is thus more about perception and
awareness. The varieties in which sutras are interpreted, then, are vast
but (when taken from a philosophical standpoint) by no means divisive,
with each adding to a rich tapestry of interpretations and ideas.

To provide a good example of interpretation, we could turn to Sri

Satchindananda’s discussion of notion and the differences of
perception. He uses the idea of a prison to allow the reader greater
understanding, asking whether our perception would be different in
prison if one was an inmate or a prison guard. 1 0 This reminded me

8
Desikachar, The Heart of Yoga .
9
B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali (London: Thorsons, 2002),
48.
10
Sri Swami Satchidananda, The Yoga Sutra of Patangali (Buckingham, VA:
Integral ), 5.

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recently of a true story shared at Womad Festival July 2014 as part of

The Forgiveness Project. 1 1 Camila Carr had written some poetry based
on her own experience of being kidnapped in Burkina Faso in West
Africa for eighteen-months. During that time she had to come to terms
with her situation with no sanitary conditions, even when on her
period. She had nowhere to wash, suffered from constant hunger and
was ravaged by sleep deprivation. Indeed, all she had was a dirty
bucket and four walls.

Yet, she said that the only way in which she could get through this
ordeal was to learn to love the very four walls she was locked-up in.
This was the only way she could get through her ordeal. Once she had
altered her perception, she mentally released herself from entrapment,
and although she was still obviously held captive she learned to
embrace the place she was in. She physically hugged the walls, viewing
them as shields keeping her safe, and thus giving her strength to carry
on and endure the months ahead. This became her yoga and her survival
mechanism of coping in this an extreme situation. It seems no matter
what is happening around you, you can therefore make your own
heaven or your own hell through your perception of the situation.

Carr ’s reinterpretation of her environment echoes that of the Yoga

Sutras’ idea that the ‘mind’ is said to have a lot of fluctuations leading
to disturbances which can then cause us suffering and confused our
perception of a situation or ourselves. In Satchidananda’s commentary,
Sutra 1.3 compares the waves in the mind to those on the surface of a
lake. We are a reflection of our own true nature; if water in the lake
makes waves, the reflection becomes distorted. The seeker is distracted
and the mind becomes agitated. This will take them away from the true

11
“The Forgiveness Project,” accessed September 5, 2014,
http://theforgivenessproject.com/event-performance-participatory-workshop-
womad-festival-26-july-2014-11am/

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self and the path of Yoga, thoughts become too coloured. Patanjali
suggest that although everything is real, our thoughts and many other
things around us have an impact on us. In other words, the differences
in the outer world are a result of our perception, known as ‘mental
modifications’ and the entire world therefore is based upon your own
projection based on your thoughts and ‘mental’ attitude.

In more detail, Patanjali outlines five ways in which the mind can
process these aforementioned ‘mental modification.’ As outlined in
Sutra 1.6, Patanjali notes that ‘Pramana viparyaya vikkalpa nidra
smrtayah’, translated as ‘These are the right knowledge, misconception,
verbal delusion, sleep and memory”. 1 2 Therefore, by simply becoming
more aware of ourselves, we become more empowered by a deep
knowledge that will allow us to make a more informed choice on
whether we need to make this decision or that. Although the true
essence of yoga is a vast ocean of knowledge and wisdom, Patanjali
sets forth a system to enable us to explore the self. The Sutras are,
perhaps in more simple terms, one of the first self help books after the
Bhagavad Gita and the Upanishads.

b) Discuss two themes from the prescribed list : Abhyasa / Vairagya

& the Kleshas

Practice and Non-attachment in Sutra 1.12-1.16

The two following ways are offered in the Sutras on how to settle the
waves of the mind and help to free the mind from distraction:

“Practice and Non attachment are 2 core principles on which the entire
system rests” explains Swami J from the Himalayan Institute “ through
the cultivation of these two practices other practices evolve by which
mastery of the mind field occurs and become more aware of the true
Self” 1 3

Abhyasa means practice, or having an attitude of persistent effort to

attain and maintain an internal peace, continually without break,
achieving a deeper more direct experience. By never giving up we learn

12
Satchidananda, The Yoga Sutras of Patanjali .
13
“Yoga Sutras,” accessed September 5, 2014, http://www.swamij.com/yoga-
sutras-11216.htm.

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to maintain a strong conviction. 1.1 suggests that without practice no

progress can be made.

Vairagya means non-attachment; this is an essential counterpart to

practice, through learning about this idea we learn to always let go of
what we no longer need, dispelling that wanting-creature within us, the
attachment to things and/or people, fears and false characteristics of
the self. To explore this notion further we look at:

Sutra 1.12 “Abhyasa vairagyabhyam tannirodhah

The mental modifications are restrained by practice and
nonattachment” 1 4
This idea provides us as practitioners a way forward to achieve an inner
peace. Abhyasa and Vairagya continually work together such that
practice keeps one in a clear direction and non-attachment allowing one
to not be so sidetracked with pleasure or pain.

Remembering that all things pass even dukkha (pain) as is clearly

stated in sutras 1.12-1.16 and if one focuses on devotion and respect of
the self and others, this will help transform the seeker to a higher
awareness.

The notion of non-attachment could be misunderstood as indifference,

indeed I felt this myself at first introduction of the concept. Being an
actress and dancer the idea of detachment slightly repelled me. A
performer draws on emotional extremes in order to communicate an
idea, for that to be taken away I felt, was stripping me of my identity.
Why would I want to come across as dispassionate and indifferent? I
was hugely resistant to this concept. However, over time I came to
realise that this was not the case. I was constantly looking outside of
my self for reassurance, distorting the reality of my own truth. It was a
harsh realisation and at first I felt unnerved by this and felt empty.
When my awareness deepened through reading and practice of yoga, I
began to unclench the fist of that desire and fear and became more
comfortable in my own skin. More importantly, I stopped trying so hard
to be something I was not and began to learn the art of letting go.

Vairagya literally means “colourless” a state only achieved by letting

go of what we think we need and learning to just be. Being in “the
now,” the present moment is a good way to achieve this, realising all
that exists is right now helps one strip away unnecessary attachments
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The Yoga Sutras of Patanjali / Sri Swami Satchidananda

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of the past. The practice and teaching of Yoga for me gained greater
depth in my understanding and my teaching felt more fluid. One thing
my yoga teacher recently said as advice for teaching. “Let your yoga
flow through you. No need to force it, let it be right there”. This is
Vairagya. In Sutra 1.16 a higher form of Vairagya is noted. And talks
about turning the attention inward when Samskaras(memories) cease to
have the same power and the seeker realises the peace and joy of their
own true nature. We then understand the true meaning of the Self.

The Kleshas are an important element associated with Abhyasa and

Vairagya. Kleshas help us identify the stumbling blocks within us that
could be destroying our inner happiness and according to Patanjali they
can be the primary cause of pain and suffering.
Kleshas translate as poison or affliction; are obstacles the practitioner
needs to overcome in order to move up the
yoga path to higher awareness. Kleshas are
seen in 2.3 and the 5 poisons are:
Avidya ~ ignorance
Asmita ~ egoism
Raga ~ attachment
Dvesa ~ aversion
Abhinivesah ~ fear of death/clinging on to
bodily life
15

The image of the Tree for me helps to

illustrate what is mentioned in sutra 2.4,
where the root of all the Kleshas is
ignorance and the base of the trunk, and
from ignorance all other kleshas extend.

Ignorance is regarded impermanent to Patanjali in Satchindandas

commentary he talks about how humans tend to confuse the
“impermanent as permanent ” (seen in Sutra 2.5) he elaborates on ” in
our ignorance we say… I am hungry, I am sick. Who is sick? These are
just qualities of the body …” 1 6

Satchindananda wants us to recognise we can forget the truth of the

situation and this is where the ignorance emerges; the body is actually
sick, not the self. We are actually talking of the “non-self” here which
is actually our vehicle; the physical/gross body.

So this brings us neatly on to the tools that Patanjali evolved to help

people become more aware of the conscious process. As we bear
15
http://yogawithmaheshwari.wordpress.com/2012/06/22/kleshas-the-cause-
of-suffering/

16
The Yoga Sutras of Patanjali / Sri Swami Satchidananda, pg82

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witness to our actions and gain a greater perception in recognising our

own kleshas we begin to resolve/dissolve our personal obstacles. We
can do this concisely by using the system set out by Patanjali that of
the Yamas and Niyamas.

c) Describe the Yamas and Niyamas and discuss their relevance to

you and your teaching.

Yoga Sutras 2.30-2.34 explore the notion of Yamas and Niyamas. The
five Yamas are deemed as moral codes or rules referring to our
relationship with the outside world. The first is Ahimsa, or non-
violence, non-harming and, non-injury; the second, Satya, deals with
truthfulness and honesty; Asteya, the third Yama, refers or non-stealing
and abstention from theft; the fourth, Brahmacharya, to moderation and
awareness of the bigger picture, continence, remembering the divine
and practicing the presence of God; while the fifth, Aparigraha, deals
with non-possessiveness, non-holding through senses, non-greed, non-
grasping and non-indulgence.

On the other hand, the five Niyamas are observances or practices for
training the Self to deal with our personal inner connection. The first
of these is Saucha, which deals with purity of body and mind; the
second, Santosha, means contentment; the next, Tapas deals with the
training of the senses, discipline and austerities; whilst the fourth,
Svadhyaya, deals with self-study and the reflection on ancient text; the
final Nivama, Ishvara pranidhana, refers to the surrender to a higher
source (‘ishvara’ meaning creative source, God, supreme Guru or
teacher; whilst ‘pranidhana’ refers to practicing the presence,
dedication or devotion).

I recently devised a 10 week course plan based on the Yamas and

Niyamas because I felt they were such useful tools to apply both off

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and on the mat (See Appendix). The most difficult part for me was in
writing this course was the honing of Patanjali’s concepts, making them
clear and accessible for my students, and allowing them to understand
the themes to their practice in a clear way within the space of yoga
class. This plan worked really well on students last term as a practice
and could easily be repeated again offering a different perspective with
the same theme due to the complexities and depth of the Yamas and
Niyamas. What I found to be particularly interesting was the shift in
the students understanding of yoga once we had worked through the 10
weeks.

In the course plan I used various quotes with each individual element.
When explaining Tapas I used the following quote from Satchindanda’s
commentary to help Students put into context with their own practice
and how the mind can distract us and how Tapas can help tame it. Tapas
refers to self-discipline, as well as building heat and perseverance in
the body; ‘the mind’, writes Satchindanda, ‘is like a wild chariot;
intelligence is the charioteer; the mind the reins; the horses are the
senses. The Self; true you is the passenger. If the horses are allowed to
gallop without the reins, the journey for the passenger is not safe” 1 7

Having taught the students for

nearly two-years they were
very ready to receive this type
of practice. For instance Satya
and Ahimsa work really well
together helping students
assess themselves and
hopefully prevent them from
over exerting themselves in a
class situation. These rules
became a powerful tool to

17
The Yoga Sutras of P Satchindananda pg75/ Referring to 2.1

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welcome the student into the theories of Patanjali in an accessible and

digestible way. I noticed how their movement become more mindful as
we progressed through the program, encouraging a practice without
judgement in an honest way. Where students could find that moment in
pose without grasping by keeping the breath moving with ease. All of
these elements initiated the Yogic process for the students to work in a
more intelligent and compassionate way to help cultivate a sustainable
yoga practice. 1 8

The Yamas and Niyamas are part of a greater whole in Patanjali Sutras
and is known as the 8 fold path, or The Eight Limbs of Yoga and the
image illustrates the path clearly. This forms the basis of all Yoga, but
maps out in particular the format of Astanga Yoga/Raga Yoga.
Concentration is only achieved through effort, so this is why asana
practice (limb 3 on image above) is truly essential before attempting
any sort of inward practices (limbs 6, 7 and 8).

By observing the body through practice of the moral codes, then we

progress to being active in Asana (limb 3) after here practice the
mind is able to settle more quickly moving through pranayama. This
work takes the student towards into pratyahara, (withdrawing the
senses)
the inward focus initiates the process to towards the higher practices.

The senses are the gate way to the mind. So before one attempts
Dharana and Dhyana first one must master the senses in order to climb
the eightfold path: “ Our senses seem to drag us around in the external
world, whether pursuing material objects, food, or circumstances …
Through the routine practice of pratyahara at daily meditation time, we
gradually gain positive control over the mind being obsessively drawn
towards all of those objects.” states Swami J
Our senses are a gauge on how we are, most of the time our senses are
over stimulated. So if students feel unsteady by this withdrawing they
are not ready to progress this far up the path yet.

d)Explain the meanings of dharana, dhyana and samadhi and

explore how you could use these concepts in class teaching.

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http://beingyoga.com/eight-limbs-of-yoga-philosophy-ashtanga-yoga/

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After working through limbs 1-5 on the 8 limb tree (see image),
Patanjali suggests we can begin to explore antaratma sadhana ,
described as the innermost quest. We move to limb 6 which is
Dharana,7 is Dhyana & finally Samadhi.

Sachcindanada comments that to achieve Samadhi (contemplation or

enlightenment) is all about the preparation of all the previous practices
that guide the seeker in like a beacon towards enlightenment.
One must first practice the art of Dharana (Concentration), the process
of holding, or fixing the attention of mind onto one object or place
repeatedly. The awareness of this dristi (focus) continues to be
undisturbed by the activities of the outside world and any internal
sensations of the body. For example Satchidananda talks on p.161 in
Sutra 3.1 about tradak, a practice of not blinking and is an example of
a practical method available in the book, the sutra describes the dos
and don’ts of this method and ways to develop ones technique.

Once the Dharana methods are achieved one is ready to move into
Dhyana, which means Meditation; a practice that involves sustained
concentration, and where the attention continues to hold or repeat the
same object or place for a prolonged period of time without any other
predominant thoughts capturing attention. Furthermore, to achieve
Meditation requires a systematic approach and is perhaps best summed
up by Sutra 3.2: ‘Tatra pratyayaikatanata dhyanam’, or ‘Dhyana is a
continuous flow of cognition toward that object’. 1 9

It was seven-years ago, whilst visiting India, when I first witnessed the
true meaning of Meditation. The discipline of this practice was
sustained for an hour at 4.30-5.30am every morning. One was meant to
approach the Meditation ‘without seed’. I found this near impossible,
but this was because I had never attempted it in this way before. I had
greater success of dhyana ‘with seed’ which kept me much more one-
pointed-of-mind. ‘Without seed’ (where one thinks of nothing) I found
my mind was constantly distracting me away from the practice due to
pain in my spine. There were moments I was immersed but it was very
hard to truly sustain. Looking back I needed to set up my body better

19
see Sutra 3.2

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so it wasn’t straining to sit, using more props and take more time to
invite the body to be comfortable.

However, we were told by all the teachers in India, there is no such

thing as a bad meditation, because meditation is not ‘a thing’ as such,
but is instead a state of consciousness. This is where my preparation
needed to be more thorough. I am now able to sustain my practice in a
more disciplined way and I try to share this experience of these
techniques to the best of my ability with my students. I would say as a
new teacher I am least confident about guiding people into meditation.
It is only through my own practice that I can actually inform my
students. Meditation is such a subtle practice; the art of becoming the
witness is not easy and finding a ‘true’ moment of one-pointedness
takes many moons of practice. So becoming the witness is key to all of
these higher practices. And this can be applied in lessons and instilled
in students initially in asana work and relaxation. This idea will start to
feel more familiar so when the student is ready to try meditation the
notion of the witness will be already consolidated within their practice.

Indeed, this is something that is outlined by Swami J. exclaims,

‘Witnessing your thoughts is a most important aspect of Yoga practice,’
he notes, ‘witnessing the thought process means to be able to observe
the natural flow of the mind, while not being disturbed or distracted.
This brings a peaceful state of mind, which allows the deeper aspects
of meditation and samadhi to unfold, revealing that which is beyond,
which is Yoga or Unity.’ 2 0 The final aspect is considered the ultimate
goal for all yogis and is called Samadhi: Samadhi is the deep
absorption, only the essence of that object, place, or point of focus
illuminates in the mind, the querant is devoid even of his/her own
form. 2 1 There are 3 elements to help fuse this Samadhi experience 1)
observer, 2) process of observing, and 3) object that is being observed.
With deep absorption, or samadhi, it is as if these three collapse into
only one, the object. Swami J explains further, “It is as if there is no
longer an observer and a process of observing; there is only the object
of observation. The three have merged into one, unbroken experience.”
22

20
www.swamiJ.com Samadhi accessed September 5th
21
see Sutra 3.3

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This absorption is meant to lead to enlightenment. In Iyengars

commentary of the Yoga Sutras there is great precision in the
explanation of Samadhi. There are four types of Samadhi 1.17 on PG68
Iyengar helps explain: self-analysis, synthesis, bliss and the experience
of pure being. Through this contemplation of the self know as Purusa or
the Atman. “Here,” Iyengar points out, “the self is devoid of ego” 2 3 In
the quest for understanding the relevance for Samadhi an article “guide
to Samadhi” by Swami Sivananda describe how each type of Yogi
would approach it. For example a hatha Yogi would visualise the
Swadistana Chakra with a thousand lotus petals, essentially leading to
the union.

“In Samadhi, there is neither seeing nor hearing. There is neither

physical nor mental consciousness. There is only spiritual
consciousness. There is only Existence (Sat). That is your real
Svarupa(your true form). When the water dries up in a pool, the
reflection of the sun in the water also vanishes. When the mind
melts in Brahman, when the mind-lake dries up, the reflected
Chaitanya (Chidabhasa) also vanishes. The Jivatman
(personality) goes away. There remains Existence alone.” 2 4

So how does this relate to a little Yoga Class in Newark

Nottinghamshire England? In a class situation with willing students I
would highlight a theme of the eightfold path, systematically
acknowledging the words and defining them as we move up each rung,
applying some relevant practices to suit. In much the same way as my
course plan for the Yamas and Niyamas in appendix 1.That way
students would get to know what the sanscrit words mean, inviting
them to gain a small insight into each step on the path, and what this
could offer. I would want to share this knowledge in my own way even
though I know myself I have not yet achieved Samadhi, and perhaps
never will. It is said there are only a handful of great Yogis that have
reached Samadhi such as Buddha and Gandhi.

So I would want my students to have at least an awareness of the eight-

fold path, this will give them the opportunity to know whether or not
this would suit them. But to be frank, most of us are still working on
the Yamas and Niyamas and may never reach beyond Pranayama. Most
people in a class situation are more interested in having a good old
stretch and clear their head, recovering some inner peace after a
stressful day. Though some gurus say this is merely a side effect of the
practice, this is enough for most people in the western world, and
offers many health benefits. Though I would never propose to dilute
these ancient ideas we also have to be realistic, and not lose sight of

22
Steps in Yoga Meditationby Swami Jnaneshvara Bharati
http://www.swamij.com/stepsmeditation.htm

23
Light on Yoga Sutras of Patangali PG68 BKS Iyengar
24
http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=927

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our students needs as well as keeping it real for ourselves as western

teachers.

When the student is ready they will enquire about the eight-fold path,
this information becomes relevant for the more advanced pupils,
particularly those that have an interest in meditation and are ready to
evolve their practice. It is essential to impart knowledge to students
when they are ready for it. Sharing knowledge we know is certain and
real to us as teachers. We are only to teach what we know, are we not?
So, here lies the dilemma. How do we know? We need to be careful
how we explore and share this knowledge of Samadhi, if we ourselves
have never experienced it. Remaining true and honest to the practice.
After fourteen-years of practice I feel I still have much to learn, so in
2015 so I will return India to advance my knowledge on meditation
with the Himalayan Masters. I hope will boost my confidence as a new
teacher to share this with my students.

Meditation is possible in class, and is regularly taught by many worthy

teachers. True meditation is remaining in this state for a longer time
which a class situation unfortunately does not always allow time for. As
teachers we can gesture to these ideas and attempt short practices to
improve our concentration, leading to meditation at the end of class. I
know some yoga teachers who offer a full hour of meditation class to
allow students the complete practice as I was encouraged to do in
India. We all know there is scientific evidence to show the health
benefits of Meditation (please refer to earlier work completed on the
course), and of course this would be beneficial to all students.

SO the key to exploring Drhrana and Dhann in class is short practices

“with seed” Like using mantra, visualization or the use of an object.
Perhaps with a view to leading a meditation without seed eventually.
BKS Iyengar states “Samadhi means Yoga and Yoga means Samadhi.
Profound meditation and supreme devotion” 2 5
Does this mean Yoga is out of reach for us all if we have not reached
the 8 t h limb?
If most of us aren’t not able to reach Samadhi, have we not ever
experienced yoga?

Though Samadhi, would be an incredible experience, we Westerners

have busy lives and we have to earn money and pay bills, we need to
function in a different way to the Yogis of the Himalayas, so is being in
Samadhi going to be very useful to us? My point is in a Yoga class, no
matter what level, (providing it is taught safely and with integrity) it is
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helpful to all individuals on some level. Our practice needs to progress

organically, remaining true to ourselves as we progress on this journey
as students and teachers. Sw.Sivandana gives us an example of
guidance towards in meditation:

“Be silent. Know thyself. Know That. Melt the mind in That. Truth is
quite pure and simple” 2 6

The final key towards Samadhi is simplicity in itself; to be more in the

present moment; to just be. This may not quite be the samadhi the
Buddha experienced, but it is certainly a helpful gesture towards
understanding an important accessible tool and its relation to
meditation. Furthermore, it is a practice that can be applied both on and
off the mat, helping to invite stillness to the body and mind. If this
leads to that eternal bliss, so be it. We may not reach samadhi but all
experiences are valid and subtle and relative to the individual.

Patanjali sets out clear guidelines for the Yoga teachers to follow,
whether or not we find spiritual awakening many people turn to Yoga
for some sort of practice towards well being, each individual has their
own reasons. We can aim towards enlightenment should we wish to
choose it. But it is life long path of learning about the Sutras and the
practice of Yoga. For me this knowledge feels like a gift. I apply this
ancient knowledge to my every day practice. On reading the Sutras, as
a new teacher I feel embraced by the Gurus of the past. I try to read a
Sutra day to help keep me present. At the end of the day, Patanjali
invites us in the right direction towards a life of greater happiness and
inner peace. It is up to us to keep up our commitment towards that goal.
We only need to look at the life of the recently deceased Guru for
inspiration. “I always tell people, live happily and die majestically.” –
B. K. S. Iyengar, 14 Dec. 1918 – 20 Aug. 2014 2 7

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Bibliography
Sri Swami Satchidananda,The Yoga Sutras of Patanjali Published
Integral Yoga Publications USA 2012
TKV Desikachar,The Heart of Yoga, Published Inner Traditions
international USA 1999
BKS IyengarLight on the Yoga Sutras of Patanjali Published
byThorsons, London 2002
Erich Shiffmann, Yoga the spirit and Practice of moving into stillness
Published Pocket Books USA
BKS Iyengar, The Illustrated Light on Yoga, Harpers and Collins, India
2006

Sw Niranjanananda Saraswati Prana and Pranayama Yoga Publications

Ltd 2012

Websites
http://www.swamij.com/yoga-sutras-11216.htm accessed 27.8.14
http://www.yogajournal.com/wisdom/2565 accessed 27.8.14

http://en.wikipedia.org/wiki/Kleshas_(Hinduism ) 27.8.14
http://www.sivanandaonline.org/public_html/?
cmd=displaysection&section_id=927 accessed 1.9.2014

http://theforgivenessproject.com/event-performance-participatory-
workshop-womad-festival-26-july-2014-11am/ accessed 1.9.2014

http://www.yogajournal.com/article/beginners/the-eight-limbs/

notes:
Front cover, Original Artwork by Nikki Mckay www.nikkimckay.com

word count: 4945

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