Q. Why is there so much Sanskrit jargon used by English translators and commentators? Is this some secret society or “in-crowd” where a secret language is used? Why is Sanskrit necessary at all if Yoga is based on universal law?
A: Yes, yoga is a universal practice based on universal principles. It is not dependent upon any one religion, nationality, race, or language, but at the same time even an idiot would agree that language is of course necessary to communicate in words. The principles and practices in the Yoga Sutras are very deep and profound, yes beyond words and concepts to express. That is why yoga is based on practice (praxis), not theory. The Yoga Sutras as a guidebook to yogic practice, however lends itself very nicely to the Sanskrit language, as compared to Western languages. For many of the Sanskrit words, there exists no adequate word for word direct translation. Examples are samadhi, yoga, samyama, dhyana, yama, pratyhara, pranayama, purusa, cit, and many more. Any attempt to substitute these Sanskrit words which represent profound yogic meaning with one or two English words usually causes more confusion, dichotomy, and winds up short changing the student. Likewise if one wanted to learn digital imaging techniques, one would have to be willing to learn new words and ideas. The same goes for geography, anatomy, or automobile mechanics. So too with yoga. If one is not willing to learn some new words (mastery of Sanskrit is not required), then one will wind up with superficial knowledge. Although an all English language translation of the Yoga Sutras is possible, it would end up being very wordy, superficial, and/or ambiguous.
Q: Since Sanskrit is a magical and phonetic language is it not necessary to master the correct pronunciation of the sutras as well master Sanskrit in order to access its deepest practices and meanings.
A: No. Although Sanskrit is an especially beautiful phonetic language which lends itself toward expressing spiritual meaning excellently, the meaning of the Yoga Sutras is obtained through effective yogic practice, not through linguistic expertise nor is it dependent upon the phonetic arrangements. Only one small part of one sutra of the Yoga Sutras pertains to sound vibration techniques and that is in regard only the sacred syllable, AUM which is the sound vibration representative of isvara. Rather Patanjali, himself. did not recommend or teach chanting. Patanjali does recommend many numerous practices, none of them being grammar or chanting sacred texts (both of which belong to other schools of thought). If Patanjali had suggested that by chanting the sutras, one would be able to assimilate the teachings of yoga, he would have included that as a yoga practice somewhere in the Yoga Sutras.
Although it is useful to know Sanskrit in order to understand the practices described in the Yoga Sutras since they were originally composed in Sanskrit, it is far more valuable to practice what Patanjali actually teaches (which is neither chanting nor grammar). Without a deep sense of its profound meaning brought about by authentic yogic practice as described in the Yoga Sutras it would be foolish to speculate that anyone could teach the Yoga Sutras through extraneous methods not suggested by Patanjali. Patanjali rather advises that one practice yoga according to the way he suggests of course. The memorization of words and even concepts is not the way to study yoga according to Patanjali. However, it remains unproven that chanting the Yoga Sutras would help one understand the Yoga Sutras, and thence indirectly help them gain proficiency in yoga itself.
In the late Mauryan period of India, there were no printing presses, while most compositions were memorized and transmitted through chanting. That did not mean that the meaning of the compositions were transmitted, but only the words/sounds. Again it would be foolish to imagine that mere rote memorization will be able to transmit the intricacies and deep meaning of the Yoga Sutras, rather it may prove to be a waste of time or worse, a glorified distraction. See sutras I.9 and I.42 (on words). That is basically what Patanjali himself said about words. One who has studied the Yoga Sutras also knows what Patanjali says about concepts (vikalpa) which are built upon words.
However there does exist an Indian school of thought (sruti parampara) that does suggests that transmission can be achieved by chanting. That may or may not be true, but most definitely it is not what Patanjali taught in the Yoga Sutras. I have met many people who can chant the Yoga Sutras with accurate pronunciation, pitch, and metre, but can not explain its meaning, nor do they practice what Patanjali teaches.. In short they are not practitioners of Yoga as defined by Patanjali. The main thing is to know the meaning and intent of the sutras, rather than mechanically master the sound vibrations. Some "believe" that the meaning of the sutras can be transmitted via the sounding, but this is not true of the yoga sutras. The yoga sutras are not like mantras. There exist other schools who teach transmission by gazes, yantra, dreams, mantra, etc. That also may be true, or not true.
However having said that, this is not to say that chanting the sutras in Sanskrit in a non-mechanical and meaningful way is devoid of any benefit. For example it maybe a method of memorizing the words of a sutra by heart, and if one understood Sanskrit and was practicing raj yoga, then one could use one's memory instead of a written book as a guide. To repeat, that is effective only if one already understands Sanskrit, has studied the Yoga Sutras meaning as an overall integrity, has actually engaged in yoga practices, and understands the definitive meaning/intent of what they are sounding. Conscious chanting is an excellent exercise for the tongue, mouth, jaw, lips, throat and head chakras as well as concentration. In chanting, one may even bring the heart into it. Even better, the belly, the breath, bandhas, pranayama, the entire nervous system, and energy body. Such may be an excellent practice, even though such is not a practice found anywhere in the Yoga Sutras. In short, one must be a yoga practitioner in order to understand Patanjali's Yoga Sutras, but the end is not in understanding a book, but rather the book serves as a guide to realizing the fruit of yoga which is ultimate unconditional liberation.
Q: Is technical mastery of Sanskrit sufficient to understand the Yoga Sutras and/or to become enlightened?
A: According to Sanskrit grammarians (shastries and pandits), yes, but not according to Patanjali’s Yoga Sutras itself, where the mastery of Sanskrit grammar was not anywhere assumed nor advocated. In terms of the Yoga Sutras one must take Patanjali as authority, as a representative of the yogic oral tradition, while denying the wild claims of grammarians. The goal of yoga certainly is reached via yogic practices as taught in the Yogic Sutras most certainly and without question.
To understand the depth of this type of linguistic superiority, insularity, and arrogance, included is a quote from Vyas Houston an American who makes his living teaching Sanskrit:
“The language that long ago established the certainty of freedom was Sanskrit. Like mathematics, Sanskrit is a language of infinite subtlety and functional precision. While the sciences of mathematics, physics, astronomy etc. continue to evolve, as scientists use them as tools to probe deeper into the nature of the universe, Sanskrit has not changed since 500 B.C., when it was meticulously codified by Panini. If the ultimate task of science, as well as the ultimate goal of life, had been to get a man on the moon, there would have been no need for science and mathematics to develop any further. It could have stopped right there. Sanskrit stopped being further refined precisely because it had become the sufficient instrument to facilitate human liberation, the ultimate purpose of human life. There simply was no need to go further. The enlightenment of the Buddha at exactly the same time in history could be viewed as an auspicious confirmation of the culmination of millennia of yogic research.”
from his article at http://www.americansanskrit.com/read/a_sutras.php
It is generally agreed that Sanskrit has progressively undergone changes from its own original oral beginnings up until the time of Panini (late fifth century BCE). Here it may be note worthy to mention the disappearance of the subjunctive case due to Panini’s (the final authority on Sanskrit grammar rules) influence.
Q: In the commentary to "the Yoga Sutras As-It-Is", why are there so many Buddhist references?
A: Patanjali lived in predominately Buddhist area of Northern India in an era that was predominately Buddhist. Buddha, in fact, was a practitioner of yoga and Buddhism was well known to Patanjali. In fact Buddhist thought greatly affected Patanjali's time and place and served as an evolution from samkhya. Although some Hindu orthodox commentators might ignore that fact, and hence have chosen to interpret Patanjali's Yoga Sutras within the context of Hindu parochialism via samkhya dialectics, that is their choice, but it is an arbitrary one.
Rather Patanjali does not teach religion, idol worship, prayer, the caste system, nor samkhya, but rather it is not difficult to glean a universal teaching in the Yoga Sutras. The closest thing that the Yoga Sutras may come to being identified as Hinduism is that it mentions the word isvara. Thus one must ask is isvara a Hindu god or is the word indicative of the inner master/inner teacher since "Ish" means inner or intimate and "svara" is master. Similarly one could take vara, as grace, hence a literal translation would be inner or innate grace. Patanjali answers this question himself by defining isvara in Sutra I.26 as the universal timeless teacher of all teachers.
Sutra 26 purvesham api guruhkalena anavacchedat
Unlimited by time (kalena) this great boundless integrity (anavacchedat) is the primal (purvesham) eternal teacher (guru) even (api) the teacher of the most ancient teachers. Being all inclusive, unlimited, eternal (kalena) -- not subject to time or place. Isvara is found within the unobscured instantaneous eternal moment -- here and now, as Now awareness -- ever accessible to the true devotee.
If an exclusive group, nation, race, religion, sect, or creed claims isvara as their own, they are not using the word, isvara, the way Patanjali defines it. Hence it would be incorrect to say that isvara was exclusively a Hindu god.
Further Sutra 24 and 25 says:
Sutra 24 Klesha-karma-vipakasayair apara-mrshta purusa-visesa isvarah
Isvara is the untouched and unblemished and most pure (apara-mrshta) aspect (visesa) of beginningless undifferentiated universal seed consciousness (purusa) which is unaffected by obscuration (klesha), karmic residues or and the seed germs (asayair) that result (vipaka) from ordinary actions based on the kleshas (lack of vision, the egoic mindset, craving, antipathy, and attachment to solidity).
Sutra 25 Tatra-nir-atisayam sarva-jna a-bijam
Therein (tatra) [isvara] is the indwelling seed (bija) and beginningless origin (nir-atishayam) of ultimate and unsurpassed omniscience (sarvajna).
Q: Who was Patanjali?
A: Patanjali was a yogi who lived in Northern India approximately two thousand years ago as a practitioner of ancient mountain yoga Nothing definitive is known about his life, albeit some grammarians speculate that he was the same person as the grammarian, also named Patanjali who lived in in the mid second century BCE. and who wrote a celebrated commentary (Mahabhasya) on Panini’s classic on Sanskrit Grammar. Such unsupported speculation helps grammarians justify their mechanistic etymological and philological interpretations of the Yoga Sutras. Although there existed nothing known about the Yogi, Patanjali, for a thousand years after composing his yoga compendium, all of a sudden (miraculously) during the bhakti era in India a myth was composed lauding his magical virgin birth and many supernatural feats. Hence nearly 1000 years after Patanjali wrote the Yoga Sutras, Patanjali started being worshipped as a Hindu saint. Although Patanjali certainly deserves great praise, we feat him and honor his memory best by ignoring such fairy tales, while practicing what he actually taught. Such speculative fancy is a disservice to Patanjali as it is in direct contradiction to what he taught.
Q: When did Patanjali live?
Nothing is written about Patanjali’s actual life, although a myth was created 1000 years after he died that he was miraculously virgin born. If indeed there was a historical Patanjali, the best guess is that he lived in the very late Mauryan period (perhaps 100 BCE, or as late as 100 CE. Although raj yoga practices, such as described in the Yoga Sutras, are ancient (Gautama Buddha was such a yoga practitioner living approximately 500 BCE) Patanjali's Yoga Sutras acted as a compendium of what was a previously an unwritten oral tradition performed not in academia or monasteries but in the wilderness, caves, and forest retreats. Also in the late Mauryan period the Fourth Buddhist Council (held by the Theravadins) was the first to write down the Buddhist Sutras which had been previously relegated to mnemonic/phonetic memorization techniques. they rationale was to preserve the teachings as they feared that the teachings may otherwise have become lost or distorted. So one could speculate that such was Patanjali's rationale as well, for previous to this time anyone who wanted to learn yoga could simply go to the mountains or forests and study with a living master.
Also around the end of the Mauryan Empire Buddhism was still very strong in Northern India, the Mahayana was blooming (Nagarjuna circa 2nd century CE), and proto-tantra begun. Hence because of certain Mahayana and neo-tantric elements, some of the latter writings in the Yoga Sutras has to be dated after the beginning of the current era,– somewhere around or after 100 CE which is before the first extant commentary (written by Vyasa circa 4th century CE). Hence, due to the decidedly Buddhist Mahayana and proto-tantric elements (which mainly belong to 200 CE and later) and the lack of any extant commentaries or references to the Yoga Sutras prior to the fourth century CE., some scholars suggest a later date at approximately 200 CE or later. It is important to note that there is no extant evidence as to any specific dates.
Just as important, we must keep in mind that Patanjali was not the inventor of yoga, rather the contents of the Yoga Sutras predated him via the ancient oral mountain yogi tradition. Although Patanjali is often credited as a systematizer of Yoga practices, that claim can not be substantiated given the fact that a preexisting oral tradition existed in a systemized form, comprehensively systematized or not, we can not certainly ever know, before him.
Q: Are the Yoga Sutras all authentic and how many are there?
A: There does exist some controversy as to the original Yoga Sutras and what may have been added. Certainly the language of Chapter IV is most unique and hence perhaps the best candidate that suggests a possible post-humorous addendum had occurred. Just so much of Chapter III is proto-tantric indicating a later date. Lacking any exact evidence it is impossible to state with certainty. Likewise there exists a controversy regarding whether or not there were 196 sutras or 195 sutras (the sutra in question being omitted is the superfluous III.22 which is sometimes added after III.21). In this author’s translation, it has been omitted as it seems to be inconsequential and superfluous (the topic being covered by other existing sutras). However the entire Yoga Sutras are capable of being interpreted as an integrity without contradiction or disparity.
Q: Why are the Yoga Sutras so terse
A: They are not terse in the sense that they are blunt, obscure by themselves, or incapable of standing alone. "Terse" has been used as an excuse for many absurd and indistinct translations. The sutras should be presented so that they are independent of requiring lengthy expert commentary. Rather they are terse in the sense that the Yoga Sutras are crisp, neat, succinct, to the point, concisely elegant, and easily understood statements conveying the essential core meaning of yoga, then in that definition of "terse", I would be in complete agreement. When the sutras are taken as an integrative whole, where the preceding and succeeding sutras are presented as connected and are discerned as segues in a grand concert, then the word, "succinct" or "pithy" might be added as an adjective to "thread"as in pithy or succinct threads. The Yoga Sutras are rather a compact, concise, and well written outline of the practices of the ancient mountain yoga tradition which carries with it the singular theme of yoga as union/interconnectedness.
There exist many rather lengthy Sanskrit Sutras such as Narada’s Bhakti Sutras, the Vedanta (Brahma) Sutras, the Buddhist Sutras, etc.; while in one, does the word, sutra, mean “aphorism” or "terse", rather the entire work is a sutra, and rather large, while inside these sutras, one can ascertain complete thoughts as well as a coherent integrity throughout. Therefore, the word, sutra, does not justify the definition of “terse aphorism” in the sense of it being arcane, curt, abrupt, or clipped; hence justifying the need of long, elaborate, compounded, tedious, and often obtuse intellectual abstractions, which is the predilection of self styled academic experts. Sutra, rather means, thread. When understood as threads within a wholistic fabric/weave, then the yoga sutras are seen in light of an overall integrity. Then they are not seen as terse nor do they require any commentary or external means. However if the sutras are misunderstood as fragmented, then they may appear as terse and complicated, hence in need of an expert commentary. For a newcomer to yoga it is better to get some yoga practice under their belt first, and then they can understand the Yoga Sutras better as a guidebook or outline.
In English translation the sutras have not been easily made clear and concise at the same time. One reason is because the yogic meaning of the Sanskrit terms do not lend themselves to direct succinct word for word Sanskrit to English translation. Concisely, one should not justify a meaningless, fragmented, or confused ambiguous translation of any sutra by claiming on the grounds that it was designed to be terse in an arcane manner. This is a rather too common contrivance. Rather it is more often the case that the the translator has lost the genuine thread.
Q: Having stated that the Yoga Sutra commentaries are unnecessary, why is it that your commentaries are so long and often appear redundant?
A: That is an excellent question, thank you. After one has practiced yoga and studied the Yoga Sutras it may be helpful to read them through without commentary once in awhile as an aid, however, as our yoga practice unfolds, then various new ways of knowing and being will arise. A specific sutra or topic will catch one's interest. In order to go deeper, one can consult with a commentary written by a practicing yogi who may have gone through these same layers herself, hence the commentary may be very helpful in understanding a specific practice, an affect of the practice, its value, ways to finesse it, and its relationship with the overall practice of yoga. In the past, yogis had living teachers in the oral tradition, whom they could consult. Today things are different.
My commentaries seem redundant because they are designed to bring out nuances or because they are designed to repeat essential points. If the commentary appears too long, then one is always welcome to skip it. But if a commentary is lacking, then a valuable opportunity to make a connection may be lost.
Q: Does the Yoga Sutras preach the caste system?
A: No. There is no mention nor implication of caste, race, nationality, or sex.
Q: Does the Yoga Sutras teach prayer, religious devotion, idol worship, or devotion to gurus, or animal sacrifice?
A: No, not at all.
Q: Does yoga teach ceremonies, rituals, philosophy, dogma, or religion such as Hinduism or Buddhism?
No. Although there exist some common terms used by Hindu and Buddhist Indians in the Yoga Sutras, the Yoga Sutras are entirely practice based; i.e., empirical. The only requirement is to be open minded, alert, and suspend the prisons of our belief systems. Here the practices lead to and reveal via direct experience underlying universal principles, hence the Yoga Sutras serve as a field manual where one’s own body, mind, and breath is the laboratory, in the experiment of life. The experiment is over when the yogi succeeds in embodying the yoga.
Yoga is universal devoid of any limitations such as race, creed, nationality, sex, province, or even species. Yoga is all inclusive. (See A Short History of Yoga)
Q: Are asana and pranayama practices, like that taught in hatha yoga, found in Patanjali's Yoga Sutras?
A: Yes and no. The general outline for asana and pranayama practices are contained in Sutras II.46-52. Also I.31 and I.34 has breathing exercises s well. These general principles in the Yoga Sutras apply to hatha yoga, but hatha yoga proper, elaborates upon and refines these practices in far greater detail. It is fair to say that classical hatha yoga includes and embraces Patanjali's Yoga Sutras. but adds to the practices more specific practices of asana, pranayama, pratyhara, and dharana (visualization). some say that hatha yoga practices are merely augmentative to Raj Yoga or meditation. In essence these are all practices which are designed to effect union/yoga. Thus what is is most valuable is to not mistake the practice or technique with the goal -- not become obsessed with the individual techniques but rather to use effective methods to move in alignment and harmony with Sanatana Dharma -- as Natural Law.
Q: Is the Yoga Sutras a system of morals?
A: No, the Yoga Sutras are based on self realization via practice. It is not based on conceptual theory such as deciding correct or incorrect actions via ethics. Unlike many moral religions, such as the popular Middle Eastern religions, Yoga is not as simple as simply following various rules. There, if you follow/conform to a rule you are rewarded with heaven when you die, but if you break a rule you will become punished. Many people who have become intimidated, inhibited, alienated, and disenfranchised from their innate wisdom through negative conditioning may simply want to know what to do. They may say: "Just tell me what to do, and I will follow". Tell me what to believe and I will believe it. That is not yoga. Real yoga is not blind belief, memorization, conformity, obedience, follow the leader, nor ideology, although charlatans try to play the role.
In authentic yoga, practice leads to wisdom, insight, and direct perception (the cessation of the citta-vrtti). Then one sees directly the universal principles of natural law (often referred to as Sanatana Dharma). Ignorance is defatted by practices that result in pure vision, delusion, and self deceit is defeated by truth. Truth tells us that we are all One big Family. Justice is realized through the union of truth and compassion, as ahimsa, and satyagraha. The wisdom eye is opened through practice which in turn results in wise and compassionate activity naturally. Hence the goal is to not use good actions to go to heaven, but rather to practice in order to discover the innate goodness inside (Buddhanature, Bodhicitta, Maheshvara, isvara, Siva, or inherent Christ-nature) and then express that naturally in spontaneous good actions. Authentic yoga practitioners find that efficient yogic practices bring such out in all one's relations. Such light and love are marks of an accomplished yogi.
In one part of the Yoga Sutras Patanjali describes ashtanga (eight limbed) yoga which starts with yama and niyama. There is nothing like that in the West, so most translators attempt to translate yama as prohibitions ("like thou shall nots"), and niyama as "thou shall do); i.e., as moral codes or commandments, but it is nothing like that. Rather, yama means the end of of something, as in death, referring to cessation of an activity. Patanjali says that if one stops doing some things and begin to do other things in body, speech, and mind, like harming others (ahimsa), refrain from deception (satya), be honest and act in integrity (asteya), act to promote peace (santosha), honor the creative/generative force (brahmacharya), surrender to the transpersonal transconceptual self (isvara pranidhana), and so forth then quick progress in yoga will be had. One will stop falling backward in one's practice. That is not because some one is keeping record of good and bad actions, rather that is because these activities reflect universal law which is clearly gleaned in samadhi. As a two way street as practice accelerates and is more continuous, then yama and niyama become more natural and spontaneous expressions. Thus such activities (yama and niyama) do not come from restraint nor mechanical force; they are not codes of conduct; their rewards are in the moment which also carry on to the future. That happens because the innate true unconditioned nature of self (swarupa) reveals itself as the obscurations are tamed and cease.
Having said that, the Yoga Sutras reflect that underlying inherent universal truth and acts as a mirror reflection disclosing which systems of principles and justice have been gleaned and which the yams/niyams reflect in deed.
Q: Your commentary regards nature as the path, while most other commentaries regard nature as dead phenomena from which to isolate/dissociate one's self. Are these not two opposing vectors?
A: Yes.
That is perhaps why the commentary for The Yoga Sutras As-It-Is, is so long and unique. Samkhya sticks to a very primitive, dualistic, and pre-tantric tool for analysis. What they describe as viveka-khyatir is only a first phase in a much larger process where differentiated consciousness and undifferentiated consciousness are experienced as inseparable, interconnected, interdependent, and non-dual. It is impossible to explain to philosophers who have lost their feeling sense and subjective ability to deeply know something which is truly incomprehensible -- which is beyond the ability of the human intellect to grasp. Simply said there is a very large difference between non-attachment and ungrasping on one hand, and on the other indifference, detachment, escapism, fear, and aversion. That is nirvikalpa, free from grasping onto thoughts. That is what Patanjali insists the essential practice of yoga. Patanjali says this many times, that such can only be approached via practice. Intellectuals can not accept that. That is why they are called intellectuals. The chapter "Making Patanjali Accessible" goes deeper on this very subject. It is a slippery slope to dwell on what Yoga is *not*, no matter how popular. I don't wish to take the sincere seeker down that route if I can help it. But, yes, by all means, be aware of the pitfalls. They are avoidable. Again the path is not negation or aversion.
Samkhya is brilliant. It was a valuable tool for self awareness during the Mauryan Age (also the dawn of the Golden Age in Greece). Indeed the conscious principle requires to be recognized, witnessed, and isolated from phenomena at first. That is asamyoge, but not samadhi. At best that is the nirvana that Gautama Buddha won or else we can limit limit it as Arhantship. One step in the development of awareness is to understand that we are not alone. Another step is to know that the human being is the creation of billions of years of very intelligent evolution. Then as we start to learn about who we are, we have a chance to create a healthy environment, community, culture, society, nation, and planet. Most humans are living in a very primitive stage of conscious evolution and are hence in need of being push started (gently of course).
"Poetry may make us from time to time a little more aware of the deeper, unnamed feelings which form the substratum of our being, to which we rarely penetrate; for our lives are mostly a constant evasion of ourselves . . . I am myself and what is all around me, and if I do not save it, it shall not save me."
José Ortega y Gasset
Stage two of viveka-khyatir is to be able to consciously recognize the all pervading Cit in Sat (in Sat Cit Ananda) in all of creation. That is the basic inseparable conscious recognition of the unity of form (ever changing creation) and the formless (non-changing eternal) as inseparable. That is not to say that form is void, or void is form, but rather together they form an inseparable interactive whole. This is the state mentioned above where differentiated consciousness and undifferentiated consciousness (relative and absolute truths are experienced as inseparable. Here one witnesses shiva and Shakti as the players in all one's relations.
Stage three is the tantric realization that father/mother (shiva and shakti), primordial awareness and intelligent evolutionary power form an interactive partnership. That is not to say that shiva is the same as shakti, rather they are inseparable in reality. Here the yogi consciously interacts as an active expression of the unification of evolutionary force and primordial wisdom as a healing agent of liberation.
It is in this way we can understand the Yoga Sutras as an invaluable evolutionary link between primitive samkhya philosophy, Buddhist Madhyamika and non-dual Vedantic philosophy, and later Hindu and Buddhist tantric practices which lead to the crown of Medieval Indian greatness which peaked at the time of the Moghul invasions.
It is no coincidence that these graduated steps in awareness and clarity occur in stages within the evolutionary cycle of human evolutionary history from its beginningless source, as well as within one human lifetime as long as the human being does not become stuck or imprisoned at any stage. In short the human being in one lifetime has an innate capacity to evolve throughout the entire evolutionary history of creation as well as being capable of evolving to full evolutionary realization, except in the very last phase where all beings together form a living enlightened interactive community.
The Archetypal Template
1. The first stage is subjective interactivity devoid of self awareness or conscious will. The subjective sensibility here can be very deep and magical. This is the frequent realm of the infant child as well as most animals and living things where there is constant exploration of differentiated reality and learning. Here there still exists a sense of self awareness (Buddhanature), but it is mostly dormant. In fact most of the universe is asleep until the trumpeter awakens it. This mystical statement has been made for reasons of brevity as well as to encourage the reader to embark upon the spiritual path where all awakens.
2. As the child continues to explore innocently and becomes more aware of the universe (external world), they eventually also become aware of the explorer to an extent. That extent of both is an ongoing deepening process profound process of mutuality That is, as the explorer increases their awareness of the bodymind, then they are able to deepen their experience of the universe. Life becomes rich in its diversity. the wisdom that embraces happiness over powers completely grasping and fearful minds.
Spiritual growth in this sense can be a delight, however the more common error is to label and box in the world in conceptual categories, hence limiting it while deadening ones own magical interactive relationship with it. This second stage of evolutionary development thus often involves the awakening of self awareness as being separate from the material universe. To an extent this is true, but such an awareness must be as a phase in an overall process of evolution, unless the child becomes imprisoned in conceptually based stasis. The positive activity is that this stage of evolution is the beginning of conscious action allowing for the human being to take responsibility for one's actions. It is mirror like consciousness in that it not only entails the awareness of the physical body, but also the workings of one's own mind and mental processes. The latter awareness of the mind, emotions, and karmic propensities is a deeper recognition than mere awareness of physical action and hence moral behavior. Such awareness is recognized in gradients (viveka khyatir).
Such a process begins past infancy, but on an advanced level it is the recognition of Cit (the pure conscious principle) as witness consciousness which appears to lie independent from the rest of phenomena. As mentioned above that is the realm of pure witness consciousness, the Conscious eternal formless's I-AM of pure awareness, the Arhant, or old school nirvana. Many do not reach this advanced level of subtle awareness and those who do often think it is the end or absolute culmination of consciousness being turned back upon its source, knowing itself. Rather that awareness still has contained in it impurities with subtle connotations of limitations and should not be grasped upon or clung to. On the human evolutionary time table, this corresponds to the Greek Golden Age of awakening as well as samkhya philosophy and early Buddhism, Pure witness consciousness is not an independent entity, thing, or ego in distinction from the entirety of the universe. Likewise the entirety of the universe is not an independent entity, thing, nor ego regardless if it is being observed or not. So it would be a self defeating and self limiting identification to identify self with awareness as an independent ego.
3. The next stage is the awareness that this conscious principle rests as the all pervasive foundation of all beings and things. It is not only within the observer, but also within the observed. Simultaneously, it is not only within the Universe, but also within oneself. Here non-dual and transpersonal realization is experienced, which occurred after dawn of Jesus, Patanjali, the Madhyamika, and non-dual Vedanta (as the Mauryan era sunset). Here Sat (as pure subjective experience) and Cit (As pure conscious awareness) are re-integrated in Sat-Cit-Ananda. The paradise lost of childhood has become refound in transconceptual non-dual realization. Such a realization forms the basis of true civilization, community, culture, peace, healing, consciousness, truth, justice, virtue, and abundance. Mankind has not yet widely recognized and embraced this beacon en masse.
4. Evolutionary activity or heralding in Shambhala is the next step. It is the phase of the trumpeter simultaneously blowing down the prison of the mind while revealing the hidden community of New Jerusalem. The trumpeter here does not have to use a trumpet, sounds, or words but magically transforms the coarse into beyond even the most subtle unending awareness. There are no separate independent selves. Within the boundless enlightened mind all things are bound together. It is is essentially the non-dual tantric culmination. It has already happened fully and completely in the realms of timeless space, but it remains yet to be embraced by human beings. It will be trumpeted in by the hands and legs of the agents of evolutionary power and primordial wisdom. It is the template that human beings have naturally been evolving toward, albeit having experienced much stasis and embarked upon many dysfunctional distractions along the way.
New Jerusalem
"And did those feet in ancient time,
Walk upon England's mountains green:
And was the holy Lamb of God,
On England's pleasant pastures seen !And did the Countenance Divine,
Shine forth upon our clouded hills ?
And was Jerusalem builded here,
Among these dark Satanic Mills ?Bring me my Bow of burning gold;
Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold:
Bring me my Chariot of fire !I will not cease from Mental Fight,
Nor shall my Sword sleep in my hand:
Till we have built Jerusalem,
In England's green & pleasant Land."
William Blake, "New Jerusalem", 1804, London.
Notes:
Human beings have yet to become "those feet of ancient time" lighting up the "Clouded Hills" with "Countenance Divine"; i.e., pure channels, Christ-like heralders of the dawn, empowered Bodhisattvas, and so forth.
New Jerusalem: Heaven on earth; Shambhala. Similarly, "In England's green & pleasant Land" refers to the marriage of heaven and earth; i.e., the crown and root chakras.
Chariot of Fire: the evolutionary force as the fire of kundalini
"Mental Fight" as well as all conflict ceases when confusion (Mara) is defeated through final liberation. Hence this is a reference to aligning primordial wisdom with human purpose and intent, as one with our will and actions in the great integrity of body, speech, and thought. That is what the spiritual struggle is all about, according to Blake.
New Jerusalem is the primary DNA-like template forged by the pristine mind, and requires recognition and natural expression.
Table of Contents: Link to the index page to all four chapters, this introduction, a forward, a FAQ page, and other adjunctive material
I. Samadhi Pada - Absorption, Mergence, Linking, Getting in Touch, Union through realizing Harmony, Interconnectedness, Integrity, and Indigenous Belongingness -- the Reality of ALL OUR RELATIONS
II. Sadhana Pada - Practice, Methods, and Technique
III Vibhuti Pada - Proficiency, Progress, Fruition, Success, and Ability
IV. Kaivalya Pada - Complete, Unconditional, and Absolute Liberation
Books:
All books by Swami Sivananda, Swami Venkatesananda and Swami Rama.
"The Yoga Sutras of Patanjali with Commentary by Swami Venkatesananda", 389 pp. This book with commentary can be obtained at http://www.swamivenkatesananda.org or at the Divine Life Bookstore of Maryland. In India it can be obtained at Divine Life Society, India, 1998, 389 pp. This is a most excellent insightful book by a great being who was educated in the oral tradition, practiced yoga diligently, mastered Sanskrit, and lived and taught in both the East and the West having penetrated the Western psyche. The translation is also found (without commentaries) on the web at http://dailyreadings.com/sutras_1.htm for download and also is available in a pocket edition (translation without commentary) as "Enlightened Living" by Swami Venkatesananda published by Anahata Press (Richard Miller) .
"Yoga Sutras of Patanjali (Samadhi-Pada): Volume I", Pandit Usharbudh Arya (Swami Veda Bharati), Himalayan Institute Press; ISBN: 0893890928; (June 1986) Honesdale, PA. 510 pp. (Pandit Usharbudh Arya was later renamed, Swami Veda Bharati, by Swami Rama.) This is a translation and commentary of Pada One only and again it addresses in great detail Vyasa's commentary of Pada One.)
"Yoga Sutras of Patanjali with the exposition of Vyasa: Translation and Commentary, Volume II: Sadhana Pada, Swami Veda Bharati, Motilal Benarsidass, Delhi, 2001. 861 pp. (This is an in-depth translation and commentary of Pada Two spending more time on Vyasa's commentary then on Patanjali. Swami Veda Bharati exercises impeccable scholarship and intellectual ability without losing yogic insight -- a very rare and welcome combination also by an author who was educated in the oral tradition, practiced diligently, mastered Sanskrit, and taught and lived in both the West as well in India, and has penetrated to a certain degree the complexity of Western conditioning upon the psyche. The book can be obtained via the bookstore at www.bindu.org or swamiveda.org
"The Yoga Sutras of Patanjali", Christopher Chapple and Yogi Ananda Viraj, Sri Satguru Publications, Delhi, 1990, 133 pp. (An excellent literal translation).
"Kriya Yoga Sutras of Patanjali and the Siddhas", Marshall Govindan, Kriya Yoga Publications, 196 Mountain Rd., PO Box 90, Eastman, Quebec, Canada, J0E1P0, 2000. 283 pp. (A refreshing, creative, and insightful translation within the kriya yoga perspective.)
"The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga", Ian Whicher, Suny Series in Religious Studies, State Univ of New York Press; ISBN: 0791438163; 1998. 426 pp. This is a very excellent and insightful study exercising much integrity of Patanjali's Yoga Sutras (but not a translation) by a Western academician based on a non-dual (advaita) stance.
"Yoga: The Indian Tradition", by Ian Whicher, RoutledgeCurzon; March 2003, ISBN-10: 0700712887 ISBn-13: 978-0700712885
A re-appraisal of Patanjali's Yoga-sutras in the light of the Buddha's teaching, by S. N. Tandon, Vipassana Research Institute, 1995, iSBN-10: 8174140247; ISBN-13: 978-8174140241
"Light on the Yoga Sutras of Patanjali", BKS Iyengar, Aquarian Press, 1993. Although respectfully traditional to a great extent, this translation offers considerable integrity, personal insight, and boldness due to authentic experience.
Tim Miller Introduces Chapter One of the Yoga Sutras (Samadhi Pada). This is an excellent and very insightful MP3 audio production produced by iHanuman.com
Table of Contents: The Yoga Sutras As-It-Is
Patanjali's Yoga Sutras Made Accessible: An Essay Designed to rescue the Yoga Sutras from excess intellectualization/elaboration
An Ashtanga (Eight Limbed) Yoga Meditation Practice
An Essay on Tapas and Addiction
Beloved Yoga Teacher, Sri Dr. G. K. Pungaliya Essay on Patanjali and Jnaneshwar Sri Pungaliya was an ardent student of yoga, and subsequently became a modern master. Here Sri Pungaliya shares his insight on Samkhya, Patanjali, and Sri Jnaneshwar.
Yogiraj Shyamacharan Lahiri's Translation of the Yoga Sutras A more classic but inspired translation by the Grandson of Lahiri Mahasaya. This is very long download in PDF format.
Yoga Sutra Translation by Chester Messenger A refreshing, little known, and sincere work of a life-long meditator.
Links to 25 Different Web Based English Translations of the Yoga Sutras. at HRIH.NET. Most of these translations are unoriginal and offer little insight. They are mostly an exercise in grammar, semantics, and epistemology.
Is Yoga a Religion: an astute and concise article by Georg Feuerstein
An article entitled "Is Yoga a Religion", by Swami Jnaneshvara Bharati
Yoga is not a Religion, by Shakti Das
A Sanskrit to English Annotated Glossary
Professor Whicher's commentary on Prakrti and Purusa
Alien Gods: Samkhya Interpretation of Nature (using Brahmacarya as the example)
A Review of Ian Whicher's. The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga by Georg Feuerstein
Yoga as seen in the Light of Vipassana by S. N. Goenka
A Short History of the Yoga Sutras
Proceed to Chapter One of the Yoga Sutras: Samadhi Pada