The Basic Yoga-Sutras of Patanjali E-Book

Avneet Kumar Singla

• Herausgeber: Avneet Kumar Singla
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 151

Beschreibung

This book is a collection of 195 Sanskrit sutras (aphorisms) on the theory and practice of yoga. The Yoga Sutra was compiled sometime between 500 BC and 400 AD by the sage Patanjali in India, who synthesized and organized knowledge of yoga from much older traditions. The yoga Stra of Patañjali was the most translated ancient Indian text in the Middle Ages, having been translated into about forty Indian languages and two non-Indian languages: old Javanese and Arabic. In the late 19th and early 20th centuries, it was in relative darkness and made a comeback in the late 19th century. It was founded in the 19th century due to the efforts of Swami Vivekananda, The Theosophical Society and others. It regained importance as a comeback Classic in the 20th century.In the 19th century, history shows that the medieval Indian yoga scene was dominated by the various other texts such as the Bhagavad Gita and the Yoga Vasistha, texts attributed to Yajnavalkya and Hiranyagarbha, as well as literature on hatha yoga, tantric yoga and Pashupata Shaivism yoga and not the Yoga Stra of Patañjali.The yoga tradition considers the Yoga Stra of Patañjali to be one of the fundamental texts of classical Yoga philosophy. The appropriation - and embezzlement-of the Yoga Sutras and their influence on later Systematizations of yoga were, however, questioned by scholars such as David Gordon White, but affirmed by others such as James Mallinson.Modern yoga scholars such as Philipp A. Maas and Mallinson regard the Bhasya commentary on the Sutras as Patanjali's own and the Sutras as his summary of older yoga accounts. The combined document is thus regarded as a single work, the Ptañjalayogastra.

Leseprobe

The Basic Yoga-Sutras of Patanjali

Avneet Kumar Singla

Copyright © 2021-2040 by Avneet Kumar Singla

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Contents

INTRODUCTION TO BOOK 1

Book 1

INTRODUCTION TO BOOK 2

Book 2

INTRODUCTION TO BOOK 3

Book 3

INTRODUCTION TO BOOK 4

Book 4

INTRODUCTION TO BOOK 1

The Yoga Sutras of Patanjali are in themselves extremely short, less than ten pages in size in the original. However, they contain the essence of practical wisdom, which is presented in admirable order and detail. The theme, if the present is right, is the Great Rebirth, The Birth of the spirit from the psychic man: the same theme that Paul so wisely and eloquently set forth to his disciples at Corinth, the theme of all mystics in all lands.

We see ourselves as a purely physical life, in these material bodies of ours. In reality, we are indeed far from the pure physical life; for ages our life has been psychic, we are cantered and immersed in the psychic nature. Some of the schools of India say that the psychic nature is, so to speak, a reflection in which the things seen by the physical eyes and heard by the physical ears are mirrored. But this is a magic mirror; the images remain and take on a certain life of their own. Thus, within the psychic realm of our lives, a pictured world grows up in which we dwell; a world of images of things seen and heard, and therefore a world of memories; a world also of hopes and desires, of fears and regrets. The spiritual life grows up among these images, which are based on a measurement and a comparison, on the mass of images combined into general ideas; on the abstraction of new concepts and images of these; until a new world is built from within, full of desires and hatred, ambition, envy, longing, speculation, curiosity, self-will, self-interest.

The teaching of the East is that all these are true forces superimposed by false desires; that, although in manifestation psychic, they are essentially spiritual; that the psychic man is the veil and prophecy of the spiritual man.

The purpose of life, therefore, is the realization of this prophecy; the revelation of the Immortal Man; the birth of the spiritual from the psychic, whereby we enter into our divine inheritance and inhabit eternity. This is indeed the Salvation, the purpose of all true religion at all times.

Patanjali has in mind the spiritual man who is to be born from the psychic. Its aim is to put in order the practical means of Revelation and regeneration and to indicate the fruit, glory and power of this new birth.

Through the Sutras of the first book, Patanjali is concerned with the first great problem, the emergence of the spiritual man from the veils and meshes of the psychic nature, the moods and attires of the mental and emotional people. Later, the contemplation of the nature and powers of the spiritual man will come as soon as he has freed himself from the psychic veils and trammels, and a look at the realms in which these new spiritual powers are to be revealed.

At this point a word of explanation may come. I was asked why I use the word Sutras, for these rules of Patanjali's system, when the word aphorism has been connected for a generation with them in our minds. The reason for this is as follows: the name aphorism, at least for me, indicates a splendid sentence of very general application; a piece of proverbial wisdom that can be quoted under many circumstances, and which will almost bear on its face the proof of its truth. But with a Sutra the case is different. It comes from the same root as the word "sewing" and in fact means a thread, which therefore indicates a close-meshed, successive chain of reasoning. Each Sutra not only has a certain place in the system, but will also be almost meaningless and by no means self-evident. So I thought best to stick to the original word. The Sutras of Patanjali are as closely connected, as interdependent, as the propositions of Euclid, and can no longer be taken out of their proper attitude.

In the second part of the first book, the problem of the origin of the spiritual man is further discussed. We are led to consider the obstacles to its emergence, to overcome the barriers and certain steps and stages of ascent from the ordinary consciousness of practical life to the finer, deeper, radiant consciousness of the spiritual man.

Book 1

1. OM: here follows instruction in Union.

Union, here as always in the scriptures of India, means Union of the individual soul with the Oversoul; of the personal consciousness with the Divine Consciousness, whereby the mortal becomes immortal and enters into the eternal. Therefore, salvation is first freedom from sin and the sorrow that comes from sin, and then a divine and eternal well-being, whereby the soul participates in being, the wisdom and glory of God.

2. Union, spiritual consciousness, is gained through the control of the versatile psychic nature.

The goal is the full consciousness of the spiritual man, enlightened by the divine light. Nothing but the obdurate resistance of psychic nature holds us back from the goal. The psychic powers are spiritual forces that are wild, perverse and drawn from their proper channel. Therefore, our first task is to regain control of this perverse nature, to chastise, purify and restore the misplaced forces.

3. Then the seer comes in his real nature of consciousness.

Egotism is only the perversion of spiritual being. Ambition is the reversal of spiritual power. Passion is the distortion of love. The mortal is the limit of the immortal. When these false images make way for the true, then the spiritual man stands there shining, like the sun when the clouds disperse.

4. So far, the seer, was involved in the activities of the psychic nature.

The power and life that are the heritage of the spiritual man have been caught and entangled in psychic activities. Instead of being pure in the divine, there were dubious, combative ones. Selfishness, his hand against every man. Instead of the light of pure vision, there were restless senses that were new and imaginative. Instead of spiritual joy, the undivided joy of Being Pure, there was indulgence of body and mind. They are all real forces, but distorted by their true nature and goal. They must be eradicated like gems from The matrix, like the core from the reeds, steadily and without destructive force. Spiritual forces should be pulled out of the psychic meshes.

5. The psychic activities are five; they are either subject or not subject to the five hindrances (book II, 3).

Psychic nature is built up by the power of image-making, the power that lies behind it and dwells in thought Images. These images do not remain silent in the mind; they are kinetic, restless, stimulating to new acts. Thus the thought image of pleasure suggests and invites a new enjoyment; the image of past joy is framed in regrets or hopes. And there is the incessant play of the desire to know, to penetrate into the essence of things, to classify. This also deals incessantly with the thought Images. So that we can classify the activities of psychic nature in this way:

6. These activities are: Healthy intellect, unhealthy intellect, predication, sleep, memory.

We have here a list of mental and emotional powers; of powers that picture and observe, and of powers that picture and feel. But the power to know and feel is spiritual and immortal. What is needed is not to destroy it, but to elevate it from the psychic to the spiritual realm.

7. The elements of a healthy intellect are: direct observation, inductive reason, and trustworthy testimony.

Each of them is a spiritual force, thinly veiled. Direct observation is the ultimate form of the pure vision of the soul. Inductive reason is based on the great principles of continuity and correspondence; and this, on the Supreme Truth that all life is of the one. Trustworthy testimony, the sharing of one soul in the wisdom of another, is based on the ultimate unity of All Souls.

8. Unhealthy intellect is a false understanding not based on a perception of the true nature of things.

If the object is not really perceived, if the observation is inaccurate and erroneous. Thoughts or considerations based on this false perception are necessarily false and unfounded.

9. Predication is not carried by words or thoughts, the rest on a perceived object.

The purpose of this Sutra is, to distinguish between the mental process of predication, and observation, induction or testimony. Predication is the assignment of a quality or action to a subject by adding a predicate. In the sentence "the man is wise", "the man" is the subject; "is wise" is the predicate. This can be simply an interplay of thoughts, without the presence of the object, is thought of; or the things thought of may be imaginary or unreal; while observation, induction and testimony always return an object.

10. Sleep is the psychic condition that is based States of mind, where all things material are missing.

In waking life, we have two streams of perception; an outer current of physical things seen and heard and perceived; an inner current of mind-images and thoughts. The outer current ceases in sleep; the inner current continues, and when we see the mental images floating in front of the field of consciousness, we dream.'

Even if there are no dreams, there is still a certain consciousness in sleep, so when you wake up you say, "I slept well "or" I slept badly.'

11. The memory holds on to the thought-images of things perceived, without modifying them.

Here the mental force is still explained in relation to mental images, which are the material from which the psychic world is constructed, therefore the wise teach that the world of our perception, which is indeed a world of thought images, is only the spirit or shadow of the real and eternal world. In this sense, memory is only the psychic inversion of the spiritual, omnipresent vision. That which is ever before the spiritual eye of the seer need not be remembered.

12. The control of these mental activities is done by the right exercise of the will, and by the cessation of Forbearance.

If these psychic forces and energies, even such evil things as passion and hate and fear, are only spiritual forces that have fallen and perverted, how are we to bring about their liberation and restoration? Two means are presented to us: the awakening of the spiritual will, and the purification of mind and thinking.

13. The right use of the will is the steady effort to stand in spiritual being.

We may have considered ourselves creatures that move on this earth, rather helpless, at the mercy of storm and hunger and our enemies. We are to consider ourselves immortals who dwell in the light, surrounded and sustained by spiritual forces. The constant effort to hold this thought will awaken dormant and unrealized forces that will reveal to us the nearness of the eternal.

14.this will become a permanent resting place if it is long, persistent, and earnestly pursued.

We must seek the spiritual life in accordance with the laws of the spiritual life, with seriousness, humility, gentle charity, which is a recognition of the one soul in us all. Only through obedience to this common life, through eternal remembrance of our oneness with all divine beings, our Nothingness except the divine being, can we enter into our inheritance.

15. cessation of self-enjoyment is conscious mastery over the thirst for sensual pleasure here or hereafter.

Rightly understood, the desire for sensation is the desire for being, the distortion of the soul's eternal life. The desire for sensual stimuli and excitement is based on the longing to feel one's own life sharply, to gain the feeling of being really alive. This sense of true life comes only with the coming of the soul, and the soul comes only in silence, after the indulgence has been courageously and loyally stilled, through reverence before the coming soul.

16. The completion of this is freedom from thirst for any kind of mental activity through the establishment of a spiritual people.

In order to gain a true understanding of this teaching, the study must be supplemented by devotional practice, faith by works. Reading the words will not take up. There must be a real effort to stand as a soul, a real cessation of self-enjoyment. With this awakening of the spiritual will and purification, there will immediately come the growth of the spiritual man and our awakening consciousness as the spiritual man; and this, even to a small extent achieved, will help us especially in our competition. To him who has will be given.

17. Meditation with an object follows these stages: first external investigation, then internal judicial action, then joy, then realization of the individual being.

In the practice of meditation, a beginning can be made by focusing attention on an external object such as a sacred image or image or part of a book of devotion. In the second stage, one passes from the outer object to an inner one, who thinks about his lessons. The third stage is the inspiration, the exaltation of the spiritual will that results from this reflection. The fourth stage is the realization of one's spiritual being as sparked by this meditation.

18. After the want of exercise has stilled the psychic activities, resting, meditation only on the fruit of former meditations.

Due to continued practice and effort, the need for an external object on which meditation can rest has outgrown. An inner state of spiritual consciousness called the "cloud of discernible things" is reached (Book IV, 29).

19. subjective consciousness arising from a natural cause is possessed by those who have set aside their body and absorbed it into the subjective nature.

Those who have died, who have entered paradise between births, are in a state that resembles meditation without an external object. But in the fullness of time the seeds of desire will appear in them and they will be born again into this world.

20. For the others, there is spiritual consciousness, led by faith, courage, mindfulness, insight, perception.

It is good to keep in mind these steps on the path to enlightenment: faith, velour, proper mindfulness, insight, perception. None can be dispensed with; all must be won. First faith; and then from faith, velour; from valor, right mindfulness; from right mindfulness, a single pursuit of the soul; from this, perception; and finally, full vision as the soul.

21. The spiritual consciousness is that of a sharp, intense will the next.

The image used is the rapid impulse of the current; the kingdom must be taken by force. Firm will come only through effort; effort is inspired by faith. The great secret is this: it is not enough to have intuitions; we must act upon them; we must live them.

22. The will can be weak, or of middle strength, or intense.

Therefore, there is a spiritual consciousness higher than this. For those with weak will there is this advice: to be faithful in obedience, to live life and thus strengthen the will to perfect obedience. The Will is not ours, but God's, and we come in only through obedience. When we enter into the spirit of God, we may share the power of God.

Higher than the three stages of the path is the goal, the end of the path.

23. Or spiritual consciousness may be gained by ardent service of the master.

If we regard our life as tasks that the master of life has set us, if we regard all duties as parts of the work of this master entrusted to us and forming our life's work; if we then obey immediately, loyally and sincerely, we will gradually enter into the life of the master and share the power of the master.

Thus we are initiated into the spiritual will.

24. The Master is the spiritual man who is free from obstacles, bondage to works, and the fruit and seed of works.

The soul of the master, the Lord, is of the same nature as the soul within us; but we still bear the burden of many evils, we are in bondage through our former works, we are under the dominion of sorrow. The soul of the master is free from sin and bondage and sorrow.

25. The master is the perfect seed of omniscience is.

The soul of the master is essentially one with the Oversoul and therefore partaker of the omniscience and omnipotence of the Oversoul. All spiritual attainments rest upon it and are possible because the soul and the Oversoul are one.

26. He is the teacher of all who have gone before, because he is limited by time.

From the beginning, the Oversoul has been the teacher of all souls who have inherited the kingdom of light through their entry into the Oversoul, recognizing their oneness with the Oversoul. For the Oversoul is before the time, and the time, the father of all others, is one of his children.

27. His word is OM.