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In the Yoga Sutras, Patanjali describes the art and science of Yoga in 196 pithy phrases or sutras (literally, threads). The gist of Yoga is summarized in the first few sutras of the Yoga Sutras, which are summarized and described below. Summary of the first five of the Yoga Sutras: Sutra 1:
Sutra 2:
Sutra 3:
Sutra 4:
Sutra 5:
Descriptions of the first five of the Yoga Sutras: Sutra 1:
Atha = now, at this auspicious moment; implying the transition to this practice and pursuit, after prior preparation; implying a blessing at this moment of transition Yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same as the absorption in samadhi Anu = within, or following tradition; implies being subsequent to something else, in this case, the prior preparation Shasanam = instruction, discipline, teaching, exposition, explanation; Shas implies the imparting of teaching that happens along with discipline Discussion: This introductory sutra suggests that after our many actions in life, and whatever preparatory practices we might have performed, now, we are finally ready to pursue the depths of self-exploration, the journey directly to the center of consciousness, Atman, or Self, our eternal and True identity. Sutra 2:
Yoga = of yoga, union; literally, to yoke, from the root yuj, which means to join; same as the absorption in samadhi Chitta = of the consciousness of the mind-field Vritti = of the operations, activities, fluctuations, modifications, changes, or various forms (of the mind-field) Nirodhah = Mastery, coordination, control, regulation, setting aside of Discussion: This single sentence is a most succinct definition of the science of Self-realization, or Yoga. The key to understanding is the word nirodhah, which defies translation or description. When translated poorly or misunderstood, it can sound like the suppression or repression of thoughts and emotions, which is definitely not what Yoga is about. Rather, it has to do with a process more like coordinating and setting aside what is not significant. It means finding the jewel of Truth that is underneath or behind all of the other activities in the mind-field. Ultimately, the meaning of nirodhah, and thus, of Yoga itself begins to emerge experientially through doing the practices. Sutra 3:
Tada = then, at that time; at the time of concentration and meditation Drashtuh = the seer's, of the soul, witness, Atman, Self; from the root drsh, which means to see (It is significant to note that Patanjali is not trying to define who is the seer, or the nature of that seer. This is left to be answered or resolved in direct experience.) Svarupe = in its own nature, own form or essence; the root sva means own, and rupa means form Avasthanam = stability, settling, remaining, being in a state, resting, standing, lying, abiding; the root stha means to stand Discussion: This means that, as a result of having done the process of nirodhah, described in the last sutra, the true Self stands alone, unencumbered by our many false identities (described in the next sutra). This standing alone process is why the phrase Self-realization uses the word realization, rather than a word like attainment. The process is not one of attaining something we do not have, but rather is one of removing the clouds, so as to see the light that is already there. Sutra 4:
Vritti = of the operations, activities, fluctuations, modifications, changes, or various forms (of the mind-field) Sarupyam = similarity, assimilation, appearance of, identification of form or nature, conformity with the shape of; the root sa means with, and rupa means form Itaratra = elsewhere, at other times, when not in that state of realization above Discussion: When a metal sculptor wants to make a mold, he might first make a plaster statue, then form the clay mold around that statue. Later, that clay becomes the mold for pouring the liquid metal. The process of the clay taking the form of the of the original plaster model is the meaning of the seer or Self (which is not really subject to change) appearing to take on the form of the thought pattern stored in the mind-field. When pure consciousness wraps itself around the mental object it encounters, it appears to take on the identity of that object. It is a sort of mistaken identity that results.
Sutra 5:
Vrittayah = the vrittis are Pancatayah = five fold (and of two kinds); panch means five Klishta = colored, painful, afflicted, impure; the root klish means to cause trouble; (klesha is the noun form of the adjective klishta) Aklishta = uncolored, not painful, not afflicted, pure; not imbued with kleshas; the root a- means without or in the absence of; hence, without the coloring called klishta Discussion: Describing the nature of the five kinds of thoughts and the fact that they are either colored or not colored suggests the entire process of yoga. In that process you gradually, systematically set aside all of the false identities that cloud over the true Self. It does not mean that you stop animating through a personality when engaging the external world, but that are free from those conditionings, and rest in your true nature (sutra 1.3). The nature of this freedom may initially come in glimpses, and become more firm of ground over time, as the practice of meditation grows.
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