Yoga Sutras. Yoga Sutras Meditation and Unlimited Consciousness
B.K.S. Iyengar
Yoga Sutras of Patanjali. Clarification
Invoking Prayers
yogena chittasya padena vacam
malam sarirasya ca vaidyakena
yopakarottam pravara muninam
Patanjalim Pranjaliranoto" media
abahu purushakaram
sankha chakrasi dharinam
sahasra sirasam shvetam
pranamami patanjalim
Let us bow to the noblest of sages, Patanjali, who gave yoga for peace and holiness of the mind, grammar for clarity and purity of speech, and medicine for improving health.
Let us bow our knees to Patanjali, the incarnation of Adisesha. Top part His body is human, in his hands he holds a shell and a disk, and he himself is crowned with a thousand-headed cobra.
Where there is yoga, there is prosperity, bliss and freedom.
yastyaktva rupamadyam prabhavati jagato"nekadhanugrahaya
prakshinaklesharasirvishamavishadharo"nekavaktrah subhogi
sapritaye yasya nityam devohisah sa
vovyatsitavimalatanuryogado yogayuktah
Let us bow our knees before God Adisesha, who came to earth in the guise of Patanjali, in order to bestow health and harmony on people with his mercy.
Let us salute the god Adisesha, who has rid himself of thousands of snake heads and mouths emitting poisons, and has appeared in the guise of Patanjali to destroy ignorance and drive away sadness.
Let us honor the One who, surrounded by his retinue, guards all knowledge.
Let us pray to the Lord, who in His originality is pure and radiant, let us pray to the master of yoga, who illuminated us with its radiance, in order to lead everyone to the abode of the immortal soul.
Foreword by Yehudi Menuhin
We must pay tribute to the incessancy of human efforts, thanks to which today, 2500 years after the famous Patanjali composed his treatise on yoga, his living legacy is presented to the modern reader by one of its best interpreters - my teacher B.K.S. Iyengar.
There are not many types of art or fields of science in the world that would improve the body, mind and soul of a person and would be in demand for such a long time in isolation from any religious doctrine. Can practice yoga every, and this book, having written which B.K.S. Iyengar made an invaluable contribution to the history of yoga and serves as further proof of the universality of this ancient art.
list of basic concepts found in the text
There are a number of basic concepts that Patanjali refers to more than once. For the reader who is not familiar with either yoga philosophy or Sanskrit, the definitions given below can be of great help in understanding the entire text. A complete list of Sanskrit terms found in the book, along with their translation into Russian, is given in the glossary.
yoga - Unity of body, mind and soul; union with the Lord
Ashtanga yoga - The eight aspects of yoga, which Patanjali refers to as follows:
Pit - Rules of Conduct
Niyama - Rules relating to the spiritual sphere
Asana - Sitting, posture, practice of poses
Pranayama - Diffusion of vital energy through breath control
Pratyahara - Distraction of the senses
Dharana - Concentration
Dhyana - Meditation
Samadhi - Total Absorption
Samyama - Integration (dharanas, dhyanas and samadhi)
Chitta - Consciousness appearing in the following three aspects:
Manas - Mind
Buddhi - Mind
Ahamkara - Ego
Asmita - Sense of self, sense of “I”
Vritti - Thought waves
Nirodha - Control, restraint, cessation
Abhyasa - Practice
Vairagya - Detachment, impartiality
Sadhana - Practice; discipline followed to achieve a goal
Sadhaka - Practitioner, student
Dharma - Science of duty, fulfillment of duties
Kosha - Shell, layer
Klesha - Suffering
Avidya - Ignorance, absence spiritual knowledge, the main cause of suffering
Duhkha - Sadness, feeling of grief
Karma - Action and its consequences; universal law of cause and effect
Jnana - Knowledge, wisdom
Bhakti - Devotion, dedication
Samskara - Subconscious impression
Prana - Life force, energy, breath
Pada - Part, quarter, chapter
Purusha - Soul, contemplator
Prakriti - Nature
Mahat - Great principle of nature, cosmic mind
Gunas - Qualities of nature:
Sattva - Light
Rajas - Vibration
Tamas - Inertia
Kaivalya - Deliverance, liberation
Ishvara - Lord
Atman - Individual spirit, contemplative, soul
Brahman - Universal Spirit, Soul
PREFACE
Yoga is an art, a science and a philosophy. Yoga affects all levels of the human being - physical, mental and spiritual. Yoga is a real, practical method that allows us to fill our lives with meaning and nobility.
Yoga is like honey, which is sweet in every honeycomb. It harmonizes every part of the human body, making it consonant with the very core of the human being - the conscious contemplator living inside us. Yoga allows us to see and feel not only the world around us, but also the kingdom that is hidden inside. Through yoga, we come into contact with the divine joy of creation and share this nectar of divine wealth and happiness with our loved ones.
Patanjali's yoga sutras are short and concise: not a single superfluous word. Considering all possible aspects of a person's life, they deeply explore each of them. Patanjali's treatise is universal: the methods and techniques of yoga he describes are suitable for anyone, both beginners and initiates. By discovering the deep meaning of the sutras, we comprehend their integrity, purity and divinity.
Yoga becomes a friend to those who sincerely and completely accept it. It lifts a person above pain and sadness, giving him the opportunity to live and enjoy life to the fullest. Through the practice of yoga, a lazy body becomes active and energetic. Yoga transforms the mind and brings it into harmony. Yoga helps the body and mind to sound in unison with the very core of the human being - the soul - and merges them all into one.
For many years, students and friends have asked me to express the depth of each Patanjali sutra in a simple and understandable translation and accompany it with an explanatory commentary, through which the seeker can identify and follow his own path of self-development. Therefore, in order to help my students and everyone interested in the art of yoga, after some hesitation, I finally took on this work.
In ancient times, knowledge was transmitted orally in the form of traditional beliefs such as the Vedas and Upanishads. Today, much of the teaching that describes the science of knowledge has been lost. To access this heritage, we are forced to depend on written sources.
It is very difficult to learn from books, but until we get a rare chance to meet a real teacher, this is the only way for us to develop. I undertook this difficult task mindful of my limitations and aware of my comparatively limited ability to explore the subtle nuances of each sutra.
Patanjali's yoga sutras have been studied more than once: separate monographs have been devoted to them, and commentaries have been written on them. However, few of the studies actually meet the practical needs of sincere seekers. Translations are sometimes difficult to understand, and comments are also difficult to understand; all interpretations are different from each other. Even such giants of thought as Vyasa, Vacaspati Mishra and Vijnana Bhikkhus, to whom all subsequent commentators refer, differ in opinion with each other. Existing translations - and there are many of them - only confuse the seeker. Will my comments suffer the same fate? I sincerely hope not, and in my heart of hearts I no longer doubt that my task of helping everyone who follows along with me through self-discovery is worth the effort.
I am neither a pundit nor an academician. To help practitioners who are not yet familiar with Sanskrit terms, I have provided several dictionary definitions for each word contained in the sutras. I have selected those definitions that, in the light of my own practice and experience, seem to me to be the most accurate.
Falkov Andrey
Andrey FALKOV
PREFACE TO THE SUTRAS
Probably in our time you will not find another book on which information would be relied upon so often and which itself would be so rare.
Patangel's Yoga Sutra is valuable not only because it covers knowledge from all schools, but also because it does not contain errors. The methodology outlined in it is absolutely accurate, presented in the form short statements(sutras), and therefore easily applicable. The definitions given in it are used in almost all works on Yoga, and in many works on the culture of the East there are references to it. Many experts believe that this book should be a reference textbook for anyone practicing Yoga or simply interested in Ancient India. Such authorities as Swami Vivekananda and Sri Aurobindo Ghose relied on it, more than one generation of scientists grew up on it, and it itself absorbed the experience of thousands of years.
It must be said that different scientists give different dates for its writing, starting from the 1st century AD. e. and ending with the 15th century AD. e. However, despite these discrepancies, the antiquity of the Yoga Sutras is beyond doubt.
And so, despite the enormous importance of this book, it turns out that there is only one translation into Russian, made by Y. Popov in 1911. And even then, this was not a translation of the aphorisms themselves, but of Swami Vivekananda’s lectures on the philosophy of Yoga, where, as Vivekananda himself admitted, the sutras were given in a very free interpretation. The combination of the liberties of the English text with the differences between the Russian and English languages led to significant distortions and the meaning of many sutras was lost.
Therefore, the question arose about a new translation. However, the translation turned out to be difficult.
Firstly, until recently, according to Maharishi Mahesh Yogi, this book was simply interpreted incorrectly, and therefore a lot of mistakes were made during translations. Only after practical lessons, under the guidance of a teacher from India, can one understand what was meant and what subtext should be conveyed. This was especially true of the section on Samyama, which many interpreters did not know. There were also difficulties in using the word “meditation” in one case, and “reflection” in another, because these two states differ only in depth.
The second difficulty follows from the first. It was impossible to make a translation, even an accurate one, from the publication to English language. I had to make a line-by-line translation from several translations (by Y. Popov, Vivekananda and Prof. Dwivedi), based on the Sanskrit text with its polysemantic roots and then reveal the concepts based on comments.
Why were some deviations deliberately made? In order for the Russian reader to get the same impression from the translation as the ancient reader did after reading the original in Sanskrit. The fact is that the subconscious plays a huge role when reading such a book, and understanding not only at the top, active level, but also in depth is very important. He who has the key must enter and take it without racking his brains over every word, and therefore I had to bring the Yoga Sutra to the same classic look, which is the Gospel, and even break it into sub-chapters, like Vivekananda.
The Yoga Sutra can be studied and interpreted, or simply read. That is why, unlike other publications, in this edition the comments are collected at the end. The negative effect of interrupting Patangel's own thoughts is much greater than the negative effect of misunderstanding individual sutras.
So, I dare to offer our reader my translation of a genuine classical document of Indian culture - the Yoga Sutra by Maharishi Patangel. (Maharshi Patanjali - this is how we write this name.)
Maharishi PATANGELE
YOGA SUTRA
CHAPTER 1. FUNDAMENTALS OF THE WORK OF THE SPIRIT
1. The method of mastering nature through Yoga will now be explained.
2. The essence of Yoga is to keep the matter of thought from accepting various modifications.
3. At the same time, the contemplator remains within himself.
Forms of thought matter
4. Otherwise, the mind of the contemplator takes the form dictated by external modifications.
5. There are five types of self-modifications, some of which are unpleasant, others pleasant.
6. They are: correct knowledge, error, invention, dream and memory.
7. Correct knowledge arises as a result of either direct perception, or correct conclusions, or competent testimony.
8. Misconception arises as a result of false conclusions that do not correspond to reality.
9. Fiction is obtained by using concepts to which nothing corresponds in nature.
10. A dream is a case when the senses perceive modifications of emptiness.
11. Memory appears when the mind is prohibited from losing the perceived image.
Control over modifications
12. Power over them is achieved through exercise and emancipation (lack of attachment).
13. Exercise is an effort to keep them in a constant state.
14. It is strengthened by long practice, without interruption and with full dedication.
15. Complete emancipation comes to one who does not desire anything from an object perceived by sight or hearing.
16. Its highest form, pure consciousness (Purusha), rejects everything, even the very nature of desires (Guna).
17. He who understands that next comes reasoning, discernment and enjoyment will receive correct knowledge.
18. Another case is possible when a complete cessation of all mental activity is used.
19. One case of this in the real world is those who have mastered limitless consciousness or merged with nature.
20. This is possible through faith, energy, good memory and insight.
21. Than more effort, the faster the success.
22. This success can be felt as weak, average, or highest.
23. Or (all of the above can be obtained) through devotion to Ishvar.
24. Ishvar is a supreme being, alien to (vain) experiences, actions, their results and desires.
25. In him even the smallest reaches the highest boundaries.
26. He is not limited in time and is the teacher of the most ancient teachers.
27. His name is expressed as the sound "Om".
28. (Therefore) constant repetition of the sound “Om” and reflection on its meaning (is necessary for meditation).
29. In this way one can recognize what is hidden and remove obstacles.
30. Illness, laziness of mind, doubt, apathy, interruptions, distorted perception and enslavement, as well as the evasion of the desired state when achieving it - all these are difficulties.
31. Accompanying grief, overexertion, muscle tremors, and breathing problems are causes of distraction.
32. To weaken them (can be applied) concentration on one object or thought.
33. (It is useful) to concentrate consciousness on friendship, mercy, joy, indifference, on oneself, on happiness or unhappiness.
34. Or (you can apply) holding and resuming breathing.
35. Or the absorption of consciousness by the perception of extraordinary sensations, which makes them obsessive.
36. Or through inner light and pure consciousness, which lie on the other side of evil.
37. Or through the mind, freed from all attachments.
38. Or through thinking about what we see in a dream.
39. Or through reflection on goodness.
40. This will enable consciousness to expand from the smallest particle to infinity.
41. When any modification of consciousness is absorbed, it turns inward and the contemplator becomes pure, like crystal.
42. Reasoned conditions of contemplation arise from the mixing of words, their meaning and the resulting knowledge.
43. Unreasoned conditions arise when memory is free of words, conclusions and contains only meanings.
44. These conditions, thinking and not thinking, explain the way of addressing more subtle objects.
45. Subtle matters disappear into the essence.
46. This is how one obtains contemplation-meditation.
47. When purity of consciousness is established without thinking, inner content will follow.
48. Reason becomes the bearer of truth.
49. Its subjects differ in their internal essence and conclusions, depending on their characteristics.
50. These impressions close the way for other impressions.
51. And the suppression of even these while suppressing everything else leads to meditation without an object of contemplation (absolute Samadhi).
Difficulties
1. Preparation for Yoga (Kriya Yoga) consists of self-improvement, self-knowledge and dedicating the fruits to God.
2. Everything is done to obtain Samadhi and reduce difficulties.
3. The difficulties are: ignorance, false self-awareness, partiality, aversion and servitude.
4. Ignorance is the source of all subsequent (difficulties), in whatever state they may be: dormant, weakened, intensified or widespread.
5. Ignorance is the acceptance of the non-eternal, dirty, evil, undivine for the eternal, pure, good and divine.
6. False self-awareness is the identification of the knower (mind) with the instrument of knowledge (body, sense organs).
7. Addiction is a craving for pleasure.
8. Disgust is a response to unpleasantness.
9. Bondage is a love of life, which, even after being studied, still remains in force.
10. If they are weakened, they can be suppressed by opposite influences.
11. Their modifications are called meditation.
12. The root of all habits and skills lies in diverting attention to obstacles in both the visible (material) and invisible (spiritual) planes.
13. The presence of a root bears fruit (in the form of) images, life and sensations.
14. Their fruits are pleasures or pains carried out by virtues or vices.
15. For the seer, everything is painful - both understanding the consequences, fearing them, being impressed by them, and the contradiction of qualities.
16. A misfortune that has not yet occurred must be avoided.
17. The cause of everything that is eliminated is the identification of the contemplator with the contemplated.
18. The contemplated consists of elements and parts, it is by its nature illumined, active or inert, and its purpose is to gain experience and liberation.
19. All qualities of matter can be in a definite state, an indefinite state, barely outlined or devoid of any signs.
20. The contemplator exists in the form of the mind, which, although pure, sees everything through the coloring of the intellect.
21. And everything contemplated belongs to him.
22. And although all this is destroyed for the one who has achieved the goal, it is not destroyed for others.
23. Merger is a case of identification of both himself and his ruler.
24. This is a case of ignorance.
25. By breaking this fusion by avoiding ignorance, the contemplator gains independence from modification and unlimited consciousness.
26. The means of destroying ignorance is the continuous exercise of insight.
27. He who is in this state will rise sevenfold.
28. One who practices persistently will achieve clairvoyance through purification.
Yoga Sections
29. Yama, Niyama, Asanas, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi - these are the eight weapons of Yoga.
30. Yama consists of the negation of murder, lying, aversion to theft, greed and avarice.
31. These are the great universal laws, inviolable in time, place, intention and title.
32. Niyama consists of purity, abstinence, self-improvement, learning and dedication (of fruits) to God.
33. Bad thoughts are extinguished by opposite thoughts.
Consequences from laws
34. Any murder, whether committed personally or approved, is a terrible obstacle; produced out of intent, malice or ignorance, regardless of whether (feelings) were strong, moderate or weak, the result will always be misfortune. The way to overcome is to think about the opposite (repent).
35. One who has established himself in non-harm is able to suppress self-dislike (in any living creature).
36. One who is established in truthfulness gains the ability to use the result of any action without performing the action itself.
37. He who is confirmed in the denial of appropriating someone else’s property in any way will receive any wealth.
38. Strength and vigor come to those who abstain.
39. To one who has given up curiosity comes knowledge of a past life.
40. Through purity comes aversion to one's own body and to communication with others.
41. And enlightenment comes, good mood, concentration, victory over feelings and the ability to self-knowledge.
42. From contentment comes the highest happiness.
43. Supernatural feelings awaken in the body of one who abstains and purifies.
44. Through repetition of the real name of the supreme being, the possibility of communication with him arises.
45. Through sacrificing everything to God one can achieve Samadhi.
46. Asanas are poses that combine stability and comfort.
47. With slight effort and reflection on the infinite.
48. (For one who has mastered the poses) the struggle of opposites does not interfere.
Pranayama
49. This should be combined with Pranayama - correct movements when inhaling and exhaling.
50. Breathing can be upper, lower and full; different in location, duration and volume; short and long.
51. This section consists of controlling prana both within oneself and without.
52. So as not to obscure the light in consciousness.
53. And the consciousness is ready for Samadhi.
Pratyahara
54. Organs can be relaxed by bringing their forms into consciousness.
55. From here will come the great art of controlling all the senses.
CHAPTER 3. FORCES
Mind control
1. Dharana consists of transferring consciousness to some object.
2. Dhyana consists of continuous knowledge of this object.
3. The state in which not the image of an object is perceived, but the sum of all its qualities is called Samadhi.
4. And all three form Samyama.
5. When it is created, enlightenment occurs.
6. They (Dharana, Dhyana, Samadhi) should be used sequentially (on one object).
7. And this trinity is the most internal in comparison with all others.
8. But even this is external to pure (transcendental) consciousness.
9. When disordered modification is suppressed through meditation and a controlling image is created, the deepened state goes away, but then returns.
10. Returned consciousness brings a strong and lasting impression.
11. The modifications themselves can also be subjected to Samadhi, and at the same time it is possible to maintain concentration even in the event of the occurrence and intensification of distraction.
12. Consciousness becomes simple, embracing both the past and the future.
13. This explains the trinity of modifications in form, time, activity and condition.
14. And this is based on the relationship of qualities, their calmness, activity or absence.
15. Consistent changes are the cause of evolution.
16. Samyama over the three kinds of changes gives knowledge of the past and future.
17. With Samyama about words, the sensations from them, their meanings and knowledge, which are usually confused, comes knowledge about the meaning of the sounds made by animals.
18. When mentally imagining various images, knowledge comes about (one's) past lives.
19. When creating Samyama about the special features of another person, knowledge of his condition comes.
20. But not thoughts, since this was not the subject of Samyama.
21. When creating Samyama about the form of one’s body, when the energy of perception is suppressed, the connection between light and vision will be interrupted and the Yogi’s body will disappear.
22. Karma exists in two forms: active form and latent karma. During this Samyama, a sign will be given about the time of their realization and the separation of bodies.
23. With Samyama of friendliness, kindness and happiness, these qualities are enhanced.
24. With Samyama of the inner light comes knowledge of everything subtle, hidden, distant.
25. With Samyama about the strength of an elephant, this strength is acquired.
26. With Samyama about the Sun - knowledge about the world.
27. Under Samyama about the Moon - knowledge of stars and galaxies.
28. On North Star- their movement.
29. On the navel circle - knowledge about the structure of your body.
30. In the pit of the throat - decreased hunger and thirst.
31. During Samyama of the nerve called Kurma Nadi, the body freezes.
32. On the bright stream from the top of the head, the Yogi sees the Siddhas.
33. Or all at once through divine illumination.
34. Knowledge about thoughts is available through the heart.
35. By reflecting on the difference between pure consciousness and intellect, which are completely different, an understanding of the state of boundlessness will come.
36. From here will come the subtlest hearing, touch, sight, taste and smell.
37. This is an obstacle to Samadhi, they are real forces, but their silence is best.
38. Consciousness can take over someone else’s body with complete relaxation, severing the connection with one’s body and knowledge of the entry points.
39. With the ability to control the vital force of Udan, you can walk on water, swamps, coals and thorns without touching them.
40. When controlling the life force of Samana, you can surround yourself with light.
41. When creating Samyama, a supernatural rumor comes about the connection between the ear and Akash (world ether).
42. With Samyama about the connection of the body and Akasha, and then imagining oneself as light as cotton fiber, one can move freely in space.
43. Performing Samyama over real modifications of the environment gives great disembodiment, destroying barriers to enlightenment.
44. When Samyama is performed over the elements, first over the main ones, then permanent, subtle, all-pervading and already realized, power over them is acquired.
45. This brings refinement, perfection of the body, the inviolability of its properties.
46. Beauty, strength, skin color and resilience determine the perfection of the body.
47. Mastery of controlling the senses comes with Samyama about the power of knowledge and insight, about self-awareness and gives them strengthening.
48. From here comes the clarification of consciousness, not deceived by the senses, the ability to control nature.
Absolute freedom
49. Omniscience and omniscience will come to the one who understands the relationship between intellect and pure consciousness.
50. With renunciation, even this will come highest achievement, destroying any lack of freedom.
51. But complete renunciation of all pleasures and temptations on the part of higher powers is required so that evil does not return.
52. Samyama over moments and their order gives insight.
53. From it it is possible to obtain knowledge about things that are unrecognizable by type, quality and place.
54. The knowledge obtained as a result of insight into the essence is called Taraka, saving, it embraces all objects, goals and means.
55. Complete freedom (Kayavali) is achieved by equal purity of intellect and pure consciousness.
Chapter 4. LIBERATION
1. The powers of Siddhi are either given from birth or acquired through medicine, abstinence and Samadhi.
2. Transitions from one species to another are accomplished through replenishment by nature.
3. No action is the cause of changes in nature, it only removes obstacles to natural development, like a gardener (who does not make the fruit himself, but waters the roots, leaving the rest to nature).
4. Intelligence arose from a sense of exclusivity.
5. And although different consciousnesses differ from each other, they are based on one and only one consciousness.
6. Which was born due to the acceptance of external impressions.
7. Things are not black and white for a Yogi; for others they are threefold (white, black and mixed).
8. From them are obtained those feelings and impressions for which the conditions were most suitable.
9. All desires, even those separated by type, place and time, are interconnected, because they are connected by a single memory and impressions.
10. They have no beginning, since the thirst for happiness is eternal.
11. Since desires are connected with cause, effect, foundation and objects, then in their absence there is no desire as such.
12. The past and the future exist in their own nature, but the qualities have different paths.
13. Belonging to the nature of the Guns, they can be expressed or barely outlined.
14. Unity of modifications leads to unity of thoughts.
15. If the conditions are identical, desires differ depending on the level of intelligence.
16. Things are recognized or not recognized depending on the coloring of the intellect.
17. Thoughts can be different, but the state of consciousness is predetermined.
18. The functions of consciousness are always known, for they are permeated by a single spirit.
19. Consciousness is not self-illuminating, for it is also an object.
20. But it is impossible to recognize two objects at once.
21. If another consciousness recognizes, then it will be an endless process due to confusion in memory.
22. Thought becomes conscious when the unchanging spirit takes form.
23. Consciousness, colored by both the contemplated and the contemplated, is capable of understanding everything.
24. Consciousness, being complex, acts not directly with its desire, but for a whole group of desires.
25. For one who has achieved mastery in insight, the contradictions of the nature of the soul are softened.
26. And then the consciousness striving for recognition returns to its former freedom.
27. Obstacles to this arise due to impressions.
28. And the method of destruction follows from their qualities.
29. Only one who has achieved correct knowledge through insight comes to such Samadhi, which is called the “cloud of virtues.”
30. And then comes the cessation of labor and suffering.
31. At the same time, knowledge, devoid of veils and dirt, becomes infinite, and the unknown becomes small.
32. And then the course of transformations of qualities (Gun) is completed, for the goal is achieved.
33. Changes experienced at different moments constitute a single goal.
34. The elimination in reverse order of qualities, devoid of motives for action for pure consciousness, is complete freedom, or the power of knowledge in one’s own nature.
COMMENTARY ON THE YOGA SUTRA
A modern parable about the apple tree
One day, an apple was brought to the king of a country where neither trees nor grass grew, but everything was done by machines.
Incredible! - the king was amazed. - The finest work! Who made this?
Here he is! - The courtiers brought in the gardener.
How? - the king told him. -Are you the only one who did this?
Yes, sir. I watered the apple tree, and it bore fruit. If you let me go, I'll bring you more.
You are lying! - the king cried. - Hundreds of scientists have been struggling for years, but cannot create anything like this. And you claim that you are smarter than them?
I'm not smarter, sir. I just watered the apple tree, and everything else happened on its own!
Blatant lie! Nothing is done on its own. Hey servants, cut off his head!
And the gardener's head was cut off. Neither the sovereign nor his wise men knew what an apple tree was, and did not understand how something could turn out on its own. But the king never tried the apples again.
CHAPTER 1. FUNDAMENTALS OF THE WORK OF THE SPIRIT
1. An explanation of the essence of Yoga will now follow. The fact is that the very concept of Yoga is much broader than the one that is currently used. Yoga is not only a set of exercises and more philosophical doctrine. Yoga is a powerful tool for mastering the hidden forces in a person. Yoga poses several sequential tasks. First, this is the purification of the soul and body, then the mastery of superpowers and then the liberation of the soul. Freedom is here the main objective any Yoga. It is believed that it is impossible to live in the world and be free from it. Yoga gives such freedom through existence in the world.
2-3. The essence of Yoga is to make a person feel the presence of a soul within himself. The human body is not the human self, and the trouble is that it is very difficult to understand this. We all cut our nails and hair, essentially throwing away a part of our body. And what? The soul is not getting smaller.
Cut off a man's legs, he will become helpless, but his self will not suffer at all. Cut off his hands - the “I” will remain the same. This means that arms, legs, hair are not “me”. Cut out one lung and a kidney, replace the heart with a machine - “I” is still alive and well. This means that the heart, lungs, kidneys are not “me” either.
“I” is matter, it is the matter of thought. She is invisible, but she is there. Even when the body dies, the matter of thought will remain. And the essence of Yoga is to see the world through the eyes not of the body, but of this “I”, being inside oneself, and not inside the body.
But thought is constantly moving. The eyes see the table - and the thought takes its shape, the ear catches a rustle - the thought has changed. And only by giving thought the opportunity to take on one and only one, its own form, the form of its “I”, will a person comprehend himself, and since all the basic laws of existence are already embedded in him, a person will know the whole world - one has only to let the thought go free.
This is one side of the issue. It describes Yoga from the point of view of the subjective feeling of the Yogi himself. This point of view is most convenient when training, since it allows you to immediately check sensations. But there is another, for example, a physical point of view. She can describe what action caused the sensation.
From this point, Yoga includes the human subconscious in its work and teaches it to control the energy of the body. Even doctors believe that the brain has two levels - consciousness and subconsciousness. Consciousness is a thin crust, under which lies a monstrous block of the subconscious, almost unused. The brain resource is millions of times greater than what is used. Therefore, if we are able to turn off the film of consciousness and dive deeper, then mental possibilities will become limitless. Hence the analogy - consciousness is identified with the intellect, and the subconscious is identified with pure consciousness.
Having taken possession of the subconscious, a person will take possession of the body, which he actually does not know how to use. It is common knowledge that nerves are used to connect the brain and body, like wires in a telephone. But there is a radiotelephone without wires! Likewise, a person does not really need nerves, muscles, bones. With the help of the subconscious, you can emit nerve impulses directly into space and perform any action without doing anything. You just need to project your “I” onto an object or action.
This is analogous to a hologram. Having managed to make his own hologram, his own “double,” a person will become omnipotent and immortal. But this is only possible under certain parameters of biocurrents. Achieving them with the help of the subconscious is the essence of Yoga, the essence of mastering powers.
In the future, in the comments, as in Patangele, not the physical model will be considered, but the subjective sensations of the Yogi himself at the same time.
Forms of thought matter
4. Giving the mind free rein is a difficult task, “...we find ourselves flooded with a stream of thoughts. They appear from everywhere, like frightened or aggressive rats,” wrote Sri Aurobindo. And in fact - no matter what happens around, the mind immediately reacts to events, making a thought or impression. Any impression, any information passing through the brain changes it.
5-6. Therefore, thoughts correspond to external modifications. All thoughts processed and sorted by consciousness are divided into five classes. This is correct, true knowledge, a delusion that was obtained unintentionally, an invention - in the case when consciousness deliberately misleads itself, sleep and memory.
7. If a person perceived the event in such a way that his senses did not deceive him, then the knowledge will be correct. So, for example, the thought “I exist” is true.
Indirect perception with correct conclusions can also be true - these are the laws of logic. It is possible, with the help of conclusions, to obtain correct knowledge when the sense organs are deceived - you just need to know which organ is deceived and by how much.
The testimony of an eyewitness who gained knowledge through the first two premises is also correct. In general, any of the three premises above is evidence.
8. However, if the conclusions do not correspond to reality, then we will get a delusion. The mind acted from the correct initial data, but solved the problem incorrectly, so it received the wrong answer.
9. If the conditions were not true, then we will get a fiction. Let us, for example, think about “the horns of a goose.” There is no equivalent to this concept in nature, but we know that if real horns, for example, a cow, are sawed off, then sawed off horns will appear. Arguing in the same way and using the correct logic, we will get “sawed off goose horns.” This is fiction.
10. The mind can process non-existent modifications. Feelings are turned off, but thoughts are there. The eye sees nothing, but the optic nerve itself begins to produce signals as if it feels something. Or these signals are transmitted from the upper layers, from the point of entry of the nerve, into the subconscious. At the same time, thoughts arise and the person dreams.
11. And finally, the mind can make a cast of a thought, because a thought is a form. If consciousness then does not destroy the thought, it will be remembered. The object is gone, but the memory remains. The memory of a modification is the impression of it, a very strong memory is stress. Of all the memories, it is stress that takes up the most space in the memory.
Control over modifications
Here we mean modifications of two types. The first is modifications of the external environment and the second is modifications of consciousness in accordance with the surrounding world. You can control both consciousness and the world itself, but still in this case we are talking more about consciousness.
12-13. So, it is possible to control modifications, but only through constant exercise and emancipation. Liberation is a lack of connection with an object, most often with your body. We must learn to look at things from the outside, like a small child. You see an object, but it is not from your world, you look at it from the outside, as if for the first time, without knowing either its name or its properties. And you should try to look at yourself from the outside, as if consciousness is you, and the body is another person. They stepped on your foot, but they only stepped on your body.
14. This view requires enormous effort, but then things will get easier. You just need to not interrupt the exercises and make an effort. Here the question immediately arises about the exercises themselves. Teachers know them, and “when the student is ready, there will be no delay for the teacher,” as Swami Vivekananda said.
15. Complete emancipation can be achieved when nothing is needed from the subject. If you do not want not only to possess the object, but do not even want to know its qualities, touch it, examine it, then you will gain power over it. Otherwise, the thought will immediately take the form necessary to study the subject, and the thing will take possession of you.
16. The highest form of emancipation is pure consciousness. It rejects even the gunas.
There are only three gunas: Sattva - the guna of goodness, Rajas - the guna of passion and Tamas - the guna of ignorance. It is they who form the basis of all existence, for any object enters consciousness by being refracted into them. If we reject them too, then consciousness will not be subject to any outside influence and will take its own form. For consciousness itself, it will be a complete absence of thoughts and images and a feeling of endless expansion. Therefore, it is also called infinite (transcendental) consciousness.
Options for obtaining correct knowledge
17. As stated above, knowledge can be obtained by applying the correct premises and conclusions, and then tasting the fruits of knowledge itself. This is one way.
18. The second way to obtain knowledge, not distorted by feelings, is the silence of the mind, the complete absence of thoughts. In this case, information about the world, without being refracted in the thin crust of consciousness, immediately falls into the subconscious, which is thousands of times more powerful. Information not spoiled by thoughts is much more valuable; it is as different from thoughtful information as the original is from a commentary.
19-20. This is exactly what Rishis do, people who receive information about the world not from experience, but from consciousness itself. The fact is that one atom contains all the laws of physics of the Universe, its movement contains all its past and future. By examining themselves with pure consciousness, Rishis gain knowledge on any issue.
21-22. The more effort it takes to achieve the possibility of obtaining such results, the faster the success. But these efforts are not physical, but others - efforts in relaxation. And there are only three levels of success: weak is training in achieving pure consciousness, medium is the level of rishi, the highest is complete freedom.
23. And finally, there is a third way. One must devote oneself entirely to serving Ishvar, or, in European terms, God, and then God himself will take care of Yoga. This is Bhakti Yoga, the Yoga of love for God and love for neighbor. “And I will tell you: forgive and it will be given to you; seek and you will find; knock and it will be opened to you” (Luke 11:9).
Here it is necessary to clarify what is meant by the word God (Ishvar).
24. Ishvar is the supreme being who rules the entire world. He is alien to any experiences, and all his actions are natural processes. Ishvar and Nature are one.
There are many gods near Ishvar. Gods are people who are given power. There is one God, there are many gods. Any person can ultimately become a god with a small G, but not the great one God. However, the little god is also a god, for he has such power that is incredible for an ordinary person. These minor gods sometimes incarnate into people to work off karma.
25. But in the Great God, even the smallest things are also significant, for in him everything is interconnected.
26. It is He who guides people, and He made the gods gods and raised people to gods.
27. His name expresses the sound “Om”. It is pronounced "Oum" or "Aum". The name of God is extremely important. Only by calling him by name can you enter into two-way communication with him, into a conversation (see 2; 44). The Supreme God responds precisely to this name.
28. Therefore, by repeating this sound, the Yogi calls upon God himself and all the forces of Nature to help him, which will help in cases where other means are powerless. For example, with the help of this sound you can stop thoughts, get a state of meditation and pure consciousness.
29. With its help, you can recognize something that cannot be recognized in any other way, and do something that cannot be done otherwise. “...The Holy Spirit will teach you in that hour what you should say” (Luke 12:12).
Meditation and limitless consciousness
30. So, we are convinced that a Yogi needs pure consciousness, which is achieved through meditation, but you can meditate for a very long time, and you will never get pure consciousness if you do not eliminate the difficulties that arise. They are illness, laziness of mind, doubt, apathy, that is, lack of will, distortion of actual sensations and enslavement. Bondage is especially bad - this is a state when the thought has taken shape, and the Yogi cannot relax. It is also possible to achieve an unstable result when the desired state is obtained, but the Yogi pays attention to it and thereby destroys it.
31. Attention from meditation can be distracted by grief, overexertion, as well as involuntary trembling of the body muscles or failure of breathing. The latter, physical factors are very unpleasant.
32. But all this can be overcome if you concentrate your attention on one special subject that will destroy the difficulties. Such items could be:
33. Reflections on friendship, mercy, joy, indifference, happiness or unhappiness, that is, about your feelings. You can think about yourself, and sometimes it is useful to call yourself the same way as the spirit is called, which makes it possible to obtain a more profound state.
34. You can also pause your breathing, not much, but just a little, and listen to yourself in this pause.
35. Or you can consider the images that memory draws. This is very pleasant and easy, so the consciousness will persistently seek new images, disinhibiting itself, which is, in fact, what is needed.
36. Or you can try to see the pure inner light. This is truly light, it does not belong to either good or evil, it simply illuminates the entire consciousness.
37. Or you can achieve complete emancipation, not paying attention to objects or thoughts.
38. Or you can reflect on your dreams.
39. Or think about things and actions that are good.
40. You can apply several methods at once in combinations. When used successfully, there will be a feeling of consciousness expanding and moving beyond the body.
41-42. If a person contemplates any object, action, concept, then his soul, his “I” sees everything through the intellect, through the thin upper crust, like through glass or crystal. This crystal of consciousness is usually colored by thoughts, which means everything around it is colored. Having received pure consciousness, the contemplator himself becomes pure, and the world for him becomes what it is, without errors introduced by the intellect.
43-45. If there is no reflection on what has manifested itself, then very subtle matters can be seen.
46-47. When pure consciousness is obtained, without foundations or conclusions, it is no longer the form of an object, not its designation, that is perceived, but its essence. The yogi penetrates inside the contemplated object, into its present, past and future.
48. This, in general, is the threshold to the state of Samadhi, when the Yogi immediately receives all the knowledge about the subject. Its essence can be explained as follows:
Let's say you see a wall. This wall blocks your house and you cannot penetrate into the essence of the house. But then you ordered with your eyes, and they stopped seeing her. What will you see then? Yes, the inside of the house. So, by sacrificing the external form, we get the essence.
49. The subjects of such contemplation with pure consciousness can be very different. They will lead to different understandings of the essence and different conclusions.
50. An avalanche of very pleasant impressions will fall on someone who has penetrated into the essence of things, so as soon as consciousness penetrates into one object, it wants not to leave, and another impression cannot break through, because consciousness savors the old.
51. If you manage to suppress this thirst for impressions, then a new horizon will open. Without jostling, all impressions will enter consciousness at once, and there will be enough space for all of them. The yogi will, as it were, connect to cosmic sources and will be able to learn everything he wants. This will be the state of absolute Samadhi.
CHAPTER 2. PRACTICAL IMPLEMENTATION
Difficulties
1-2. Kriya Yoga is a preparatory Yoga. It is clear that without preparation it is impossible to obtain pure consciousness with all its wonders; the mind must be ready for it, as well as the body. An unready mind will not receive Samadhi, an unready body will not withstand Samadhi.
Therefore on initial stage it is necessary to study oneself, correct shortcomings, but not be proud of the results, but dedicate them to God. “First cleanse the inside of the cup and the dish, so that the outside of them may also be clean” (Matthew 23:25).
3. On the path of pure consciousness there are five difficulties, namely: ignorance, false self-consciousness, partiality, aversion and servitude.
4-5. The root of all evil is ignorance. The fact is that Nature itself pushes a person on the right path. In this world, evil will always be punished, good will be encouraged, but due to ignorance, a person does not see the connection between crime and punishment. He does not see the right path and breaks into open door without feeling the gentle guiding impulses of God and Nature. Ignorance mistakes the impermanent for the eternal, the good for the evil, the worldly for the divine.
A simple example: a person, despite difficulties, bought a car. He considers this a good thing, he is glad and does not know that in five minutes he will burn out in it, having an accident.
6. A consequence of ignorance is the identification of the soul with the body. A person believes that he sees with his eyes. No no and one more time no! It is not the eyes that see, but the mind, since it is the mind that forms the image from the sensation from darkness to light.
7. From ignorance comes partiality. Having received any pleasure, a person becomes attached to it and cannot understand that even greater pleasure awaits ahead.
8. From ignorance, from an incorrect reaction to trouble, disgust results.
9. It’s more difficult with enslavement. It is human nature to love life and fear death, and therefore he cannot get rid of attachment to the body. Even if he is the wisest of the wise, he is still forced to wear a body, tying his soul to it.
10. But if all the above factors are weakened by self-inquiry, then they can be suppressed. Just as a forest fire is suppressed by fire thrown towards it, so an adverse effect is extinguished by thoughts of the opposite.
Since the root of evil lies in ignorance, the development of insight can bring a colossal effect.
11. To prevent consciousness from taking the form of modifications of ignorance, addiction, etc., even if suppressed, meditation is used.
12. Even if emancipation has been achieved, then this is not Samadhi. There are also forms familiar to consciousness; these are skills and habits that arose due to the desire of the mind to remove obstacles. A prime example of a skill is writing letters with the right hand. No matter how hard you try, it will be more difficult to write with your left hand.
13-14. It is these forms of intelligence that give rise to everything that we call life. A frozen consciousness sees only one path and does not see another, simpler one. And all feelings, all pleasures and pains are the sole result of changes in forms under the influence of the environment.
15. If the Yogi has achieved insight at the level of clairvoyance, then suffering comes to him everything, since he sees that behind the overcome obstacle lies more, more and more... He realizes the danger of the action and at the same time cannot help but do it for fear of even more evil. And since everything in the world is a combination of many qualities, their struggle, visible to the discerning, very painfully wounds his mind.
16. And yet this is necessary to avoid a misfortune that has not yet occurred. It is difficult to build a bridge, but it is even worse to drown due to its absence.
Independence of the spirit during contemplation
17. It has already been said above about the obstacles and difficulties awaiting the Yogi in his hard way. Now it is necessary to explain what the root of evil is, namely the identification of the contemplator and the contemplated.
A clear expression of this identification is the feeling of a person as a small grain of sand in this world. A person identifies himself with his surroundings, compares sizes and draws a conclusion about his smallness, which paralyzes the will. Man undertakes to transform the world like an ant on a sand heap, and not like the owner of his own house. If a person is able to separate his “I” and the environment around him, then he will understand that the soul and Nature are equal participants in existence, playing equal roles in the single plan of the universe.
18-19. Any contemplation of an event, the action of an object, consists of natural elements. All qualities of matter can be clearly or vaguely expressed, or vague, or completely absent from the element.
For example, a quality such as heat is clearly expressed in a star, very weakly in liquid helium and absent in a vacuum.
Everything contemplated is matter, and matter in itself cannot be good or bad. It is enlightened and pure, and it is colored by the intellect. Therefore, any matter, as a standard of purity, can serve to obtain experience, and any action of matter aims to obtain sensation.
20-21. The contemplator is also pure by nature, and therefore can serve as a standard for himself, but he sees only everything, including himself, through the coloring of the intellect, and therefore immediately appropriates to himself everything that the intellect has produced.
22. Only when the Yogi reaches his goal and frees himself, will he no longer become dependent on his surroundings. But coloring by intellect is an objective reality, and one who breaks free cannot take others with him.
Those who have already walked this path have overcome ignorance, but others remain on the other side of knowledge.
23-24. The extreme case of ignorance is the complete merging of soul and body.
25. When this merger is broken, through insight one can gain independence of the soul from external events. Events will happen to the body, and the soul will be calm and receive boundless consciousness.
26. The only remedy for ignorance is a continuous effort to penetrate into the essence of things and events, not to accept them, but to analyze them. But this will not be a mental process, but the work of pure consciousness, not logical analysis, but analysis by the subconscious.
27. The one who has received such a state will go through the seven stages of Yoga and rise.
28. And having purified himself and become insightful, he will receive clairvoyance, or the ability to predict the future.
This is understandable. Being pure, without coloring anything with intellect, the Yogi will receive the correct premises, from which, through insight, he will draw the correct conclusions and receive the correct knowledge.
Yoga Sections
29. Eight branches of Yoga: Pranayama, Yama, Niyama, Asanas, Pratyahara, Dharana, Dhyana and Samadhi. These are not successive steps, but parts of a single whole. Just as a person’s body is divided into arms, legs, head, and torso, so a Yogi’s body is divided into parts tightly connected to each other. One person's arms are stronger, another's stronger legs, but in general these are all people. Likewise, different types of Yoga focus on different sections, but include everything and are a single direction.
30. Yama is “ external rules", rules of behavior and relationships with people, the implementation of which allows you to use Yogic powers, the so-called Siddhi powers, at the right moment. Yama consists of the negation of killing, lying, theft, greed and greed. By greed we mean the love of money, of material objects, and by greed we mean the passion for pleasure, for physical pleasures, and intemperance. It would be very good to give up not just greed, but even gifts. However, Yama is best commented on in the Gospel of Mark, ch. 7:
21. For from within, from the heart of man, come evil thoughts, adultery, fornication, murder;
22. Theft, extortion, malice, deceit, lewdness, blasphemy, an envious eye, pride, madness;
23. All this evil comes from within and defiles a person.”
As stated above, the Yogi must be as pure as crystal in order to control modifications.
31. These laws must not be violated at any time or place, regardless of purpose or provisions. This is a very necessary remark, because it is believed that in some cases they can be crossed. No. A judge who takes money according to the law and imposes a fine is a thief. The soldier participating in the battle, the executioner executing the sentence, is a murderer.
32. Niyama is “inner strength”. We must love our neighbor, preserve mental and physical beauty, abstain from pleasures, study ourselves, improve, but not enjoy the fruits of purity and abstinence, but dedicate them to God.
The question of Karma is already touched upon here. Karma is a set of laws that, based on previous actions, will determine the future. Karma accumulates over many reincarnations.
The fact is that the soul, the “I,” is immortal. It has two states - bound by karma and free. According to the laws, a person must work off all his sins and fulfill all his desires, and if he could not do this at once, then he must be born again. When karma is destroyed, the soul can do whatever it wants.
The main postulate of Karma is that all a person’s desires must be fulfilled. And therefore, the more greed and intemperance, the longer the soul will have to reincarnate.
“For truly I say to you, until heaven and earth pass away; not one jot or one tittle will pass from the law until everything is fulfilled” (Matt. 5:18).
If you dedicate the fruits of your labors to God and other people, then such labors have no karmic meaning, since this is not the desire of a specific person, but like “nobody’s”.
“But I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you” (Matthew 5:44).
33. It is clear that all these commandments are impossible to fulfill, that it is human nature to make mistakes. Therefore, bad thoughts can be neutralized by opposite thoughts, and actions - by sincere repentance. Such pious reflections and repentance - essential element Yogi.
Consequences from laws
34. The main obstacle to Yoga is any killing of a person or animal, either personally committed or simply approved, regardless of the state of mind. You cannot kill animals to satisfy hunger and you should not eat meat, as this will be an approval of murder. Murder does not justify strong excitement, or even insanity. The karma of the murderer attracts misfortunes and failures.
For someone who has killed and realized that he did something wrong, there is only one way out - he must think about the inadmissibility of murder and harmony in the world, or sincerely repent.
35. When the Yogi has removed the previous sin of murder, both in this and past lives, and has established himself in not causing harm to living things, he will gain access to supernatural powers. In his presence, the mutual enmity of people and animals is softened, and he himself can no longer be killed, since his influence destroys any insidious plan, “even animals do not attack him.”
36. If a Yogi has established himself in truthfulness, has never lied in word, deed, or thought since birth and has practiced lying in his previous life, then he receives Prakamaya - the sixth Siddhi, which allows him to enjoy the fruits of any work without performing it.
Let's assume that the Yogi is absolutely honest. Then Nature seems to get used to the fact that he speaks only the truth and everything should be exactly as he said, so if he sees a mountain and orders it to move, then the mountain obeys. In the same way he can say: “This stone is hanging in the air,” and the stone will actually fly up and hang. He is given the power to use mantras - spells; in his mouth they produce the same actions as tools.
37. A Yogi who has established himself in not appropriating what belongs to others and has managed to refuse gifts will receive wealth and everything needed to satisfy his needs.
"29. Don't worry about what to eat or what to drink.
30. Because the people of this world are always looking for this (that is, subject to modifications, see above), but your Father knows that you need this;
31. Seek above all else the kingdom of God, and all these things will be added to you” (Luke 12; 29-12; 31).
This principle, as the simplest of those listed, has been tried by many Indian sages.
38. Strength and vigor come to those who abstain. This is probably known to everyone, for a person who indulges in all sorts of excesses grows old early, and exceptions occur only in the case of a righteous past life. A yogi, who does not indulge the whims of the body, lives much longer than an ordinary person. It is in abstinence and hard work that the secret of longevity lies.
39. If the Yogi has abandoned greed and avarice, if he does not want not only to possess, but even to know the object, he will lose some moments of this life, but in their place will come the memory of the past incarnation. Here is the key to immortality.
The human soul is immortal, but it is forced to replace the worn-out body. Since the gross new consciousness squeezes the old down, when born in a new body a person forgets the past. New stresses received in childhood clutter the consciousness, giving it the form of a crust that does not allow one to remember past impressions.
The consciousness of a child is pure, this is the same transcendental consciousness that Yogis strive for. But due to habits, which will be discussed below, greed appears - greed for impressions and consciousness is formed. A person remembers himself from the year when consciousness was formed. Having thrown away the greed for the new, he will open the crust of the upper consciousness and find the previous consciousness under it. Thus, by remembering the past, the Yogi will receive immortality.
The method of destroying childhood memories is simple, but very long, because there are a lot of them. At the same time, the Yogi does not forget, but only arranges his memories more compactly, and the speed of his thinking increases. When everything has been processed, it is the turn of the next life, and the next, until finally the Yogi remembers his origin from God.
However, ignorance - the root of evil - does not make it possible to master all the wealth given by nature. Only by overcoming ignorance can you gain strength, power, wealth, immortality.
40-41. To one who, through abstinence, has managed to cleanse his body, an aversion to satisfying his lusts comes, that is, purity begins to support itself. Therefore, the mind receives clarity, concentration, the will controls the feelings and the ability for self-improvement comes.
42. When the demands of the body become minimal, the carnal feelings will be completely satisfied, and happiness will come from satisfaction. The happiness of this world does not consist in indulging the feelings, for this makes them stronger, but in curbing them.
43. The sense organs, such as vision, hearing, touch, and smell, are greatly enhanced by the cleanliness of the body. This fact is known to everyone, and everyone knows that a person who quits smoking has a sharper sense of smell and taste. With absolute purity, feelings become super strong.
44. He who observes the laws receives another amazing ability, namely communication with the gods and souls of the dead. To do this, you need to know the name of the highest god, the real name, repeat it, and the highest being will respond. Then you can, having a keen ear, talk to him and ask questions. 1:24 already talked about the name of God. You can also call him for help in case of difficulties.
Students of some schools summon the souls of their teachers to help them in their studies.
You can call yourself - this gives a very good effect. But the name must be true, the one that is preserved during reincarnations, and not made up by people.
45. And finally, everything can be achieved at once by giving yourself to God, and the higher powers will take care of Yoga.
46. The next section of Yoga - Asanas - gives strength and stamina to the body, helps to cleanse it and improve its health.
Asanas are poses that, although unusual in appearance, combine stability and a pleasant sensation in the organs. All organs relax or tense, bend, compress or stretch in such a way that these deformations activate them and correct congenital or acquired defects.
47. Taking a pose, asana, requires slight effort. Then, having relaxed, the Yogi can meditate in the adopted pose for as long as desired. (In general, asanas are designed to be held for several hours, but they can be used from 30 seconds in gymnastics to weeks in self-improvement.)
48. Usually life is a struggle of opposites. But for those who have mastered the pose, change external factors does not interfere, because he is relaxed.
Pranayama
49. To cleanse the body and mind, asanas should be combined with Pranayama. Pranayama deals with the correct movements during breathing, but not with breathing, as is commonly believed, since breathing is only a consequence of the movements of the respiratory muscles. In addition, Pranayama regulates the movement of Prana in the body, equalizing energy metabolism.
50. Respiratory movements (breathing) are of three types: upper, when only the muscles that lift chest; lower, when the diaphragm and abdominal muscles work, and full, when breathing passes through all the muscles in a wave. Breathing differs in location - which nostril and which lung are working, duration and volume. A short breath is inhale-exhale, a long breath is inhale-pause-exhale-pause. Exercises in Pranayama consist precisely in alternation different types breathing.
51. But Pranayama is not limited to breathing. She also controls prana, a special substance of life that carries vital energy. Since prana is dissolved everywhere (but there is much more of it in living beings), then, being able to control prana within himself, a Yogi can use it to restore his energy and respiratory balance, and by controlling prana outside, he controls the world.
52. Using prana, you can slow down chemical reactions in the body and stop breathing. This is important, for example, during suspended animation, but what is much more important is that physiology will no longer interfere with the work of the mind. The noise of physiological processes will not disturb the silence of consciousness, will not obscure the inner light.
53. This means that the consciousness is ready for Samadhi.
Pratyahara
54-55. To master pure consciousness, in addition to the ability to control the body and mind, you need the ability to control your senses. Control over the organs consists of separating them from perceived objects in order to prevent the mind and soul from identifying itself with them. One must be able to separate the contemplator, the contemplated and the organ of contemplation, which is possible only by turning all the senses inward, into oneself.
This turning inward makes sense from the point of view of the structure of the body, or more precisely, the subtle bodies that make up a person. The coarsest body is physical, the more subtle ones are astral, mental, goat. Each has its own sense organs. If you turn to yourself, you can work with higher-order organs and get a correct picture of the world. Having realized all the distortions introduced by the senses, it is easy to achieve insight.
CHAPTER 3. FORCES
Having learned to control consciousness and purified himself, the Yogi can begin to master the Power of Siddhi. Having gotten rid of the modifications within himself, the Yogi is able to dictate his will to these modifications. Having reflected outward from consciousness, they will produce the desired effect in nature.
Of course, in this case it is not the energy of the Yogi himself that is working, but of Nature. Yogi only touches the subtlest threads, triggers that open the way to external forces. This is not surprising - after all, you can destroy a mountain with one match if you light the cord leading to a box of dynamite with it.
Work with the Forces occurs at a level even below the physical field - at the level of a unified field. Having felt pure consciousness as a result of the methods described above, the Yogi feels this unified field and can use it, for which he needs to tune the impulses to the desired action and shake with this impulse the huge ocean of energy lying around us. For this purpose, the three remaining sections of Yoga are used - Dharana, Dhyana and Samadhi.
Mind control
1. Dharana is the transference of consciousness to an object. The object can be an object, an action, or a desire to get an answer to a question. Being in a state of pure consciousness, the Yogi then transforms his consciousness into this object.
The fewer extraneous thoughts there are, the more accurate the copy will be. The less effort, the better the effect.
When consciousness takes the form of an object, then it itself will turn into this object, and the Yogi will merge with the object being studied.
2. Dhyana is obtained by acquiring knowledge about an object. Having revealed the consciousness of an object as his own, the Yogi recognizes its true content, past, present and future.
3. The third option for the movement of consciousness is the state of Samadhi. There are only four states of consciousness: the normal state, dreaming sleep, dreamless sleep and Samadhi. They differ in the process of information.
In the normal state, the process of cognition has three phases - the contemplated, the contemplative and the process of contemplation, that is, the source, receiver and channel for transmitting information. Therefore, having two intermediate links, the contemplator can obtain four states:
a) there is both the contemplated and the process of contemplation. This state of wakefulness, in which consciousness is, as it were, separated from the surrounding world by the process of cognition itself, sees the world not directly, but through a certain “line of communication.” It is believed that in this state a person is under hypnosis by the energy of ignorance, maya, which, like a distorting mirror, distorts reality and, most importantly, does not allow consciousness to interfere with the course of events, being an obstacle in its path. If a person cannot lift a stone while awake, it means that he does not see a way to do it.
b) there is a process of contemplation, but there is no thing contemplated. This is a dream-like dream. Active senses study the void, feel it, see it, hear it. Having felt the “nothing,” consciousness takes its form and receives sleep (see 1: 10).
c) there is neither the contemplated nor the process of contemplation. This is a dreamless sleep. The mind is at rest and resting, taking its own form. Nothing remains in memory, because there were no modifications.
d) there is what is contemplated, but there is no process of contemplation. This is the state of Samadhi. In this case, the source of information is combined with the receiver, and all the contents of the source are transferred to the receiver without intermediaries.
How can this be? The example of a water diver is very instructive here. Here he is standing on the tower and looking down. There is it, there is water and there is a distance to it. He sees water, but cannot say anything about its qualities, because it is far from the water. Of course, if they bring it to him from below in a mug, he will be able to learn something, but he will not be able to influence the water below in any way - unless he spits.
But then he jumped. The distance is getting shorter. Here he is in the water. What is the distance from it to the water? Zero. No distance. And he immediately felt all the qualities of the water. It is wet, and dense, and viscous, and much more. And the most important thing is that he can influence it, for example, by splashing it, or sending out a wave. He and water are a single whole and at the same time different, because there is no extra intermediary - distance.
Likewise, consciousness can merge with an object into one whole, receiving Samadhi.
4-6. All three processes, that is, Dharana, Dhyana and Samadhi, applied to the same object form Samyama. The process of Samyama is as follows: first, with the help of Dharana, the Yogi transforms his consciousness into an object under study. Then comes Dhyana - the Yogi actually identifies himself with the object. At the same time, he is not yet able to receive information in consciousness, because the object either cannot think or thinks independently. Then, inside the object, the Yogi performs a “split personality” and receives Samadhi, in which, being in his own state, he can feel the object as his organ.
At first, the Yogi must consciously control Samyama, and then, after some skill, he will learn to immediately “imprint” himself into the object. This will be a state of enlightenment, that is, a state of union with any object of contemplation.
7. These three phases are no longer focused on the knowledge of the form, but on the knowledge of the totality of all qualities at once; they reflect the internal content.
8. But still this is no longer pure consciousness, when the Yogi floats in a single world field, but a vibration of the ether. During Samyama, the Yogi comes out of a deep internal state and does not contemplate his “I”, but projects it onto the external environment.
9. But Samyama must begin from the lowest level, from the level of pure consciousness, where the Yogi “dives” through meditation. Then with Dharana and Dhyana it is deep state leaves, because Yoga needs to form a control image so that the vibrations of the ether go where they need to go. Then pure consciousness returns.
10. But it returns to several others. The fact is that the Yogi begins to perceive a unified field, which he himself aroused before this. Therefore, the returning consciousness drags away part of the “I” of the object itself and the Yogi receives a new impression, and the object will produce an action in accordance with the impression, since the Yogi has merged with the object, and his sensations are the sensations of the object.
11. If the process of Samyama is hampered by certain external modifications, then they can be analyzed in the state of Samadhi, which will allow the course of Samyama to be restored.
12. At the same time, consciousness becomes simple and innocent; it does not analyze, but only listens. But thanks to the properties of the unified field, its disturbance does not depend on time, so the Yogi can cognize both the past and the future.
13. Therefore, during Samyama, consciousness embraces modifications in the form of an object, but also its internal state, as well as their flows in time.
14. Transitions of states into each other depend on the relationship of qualities, Guns, on how active they are.
15. Which causes evolution in a certain direction - towards goodness, towards passion or towards ignorance.
Controlling images of ordinary forces
It should be noted that during Samyama the reaction of the external world does not correspond to the externally controlling image, for the reaction goes through Nature. The yogi, as already mentioned, only presses the buttons, and Nature produces the action. Therefore, the sutras given in this chapter explain the connection between the image evoked and what will actually happen.
16. Samyama over the three kinds of changes gives knowledge of the past and future. By three kinds are meant changes in form, condition and time. Having made this Samyama, the Yogi gains knowledge about evolution, the development of an object both in the past and in the future.
17. Usually a word is perceived as a single whole, a person even thinks in words, he mixes the sound, meaning and feeling of the word. However, they can be completely separated - after all, a word consists of vibrations caught by the ear, is divided into sounds, consists of syllables and carries meaning. The sound is converted by the ear into a nerve impulse, the impulse carries syllables to consciousness, and consciousness restores meaning from the syllables, and through exercise this process can be tracked. When the process of perception is dissected, it is enough to make Samyama over the sounds, and you will get its meaning, or the meaning that a person or animal wanted to put into the sound. This is how you can understand unfamiliar speech, the language of animals and birds.
18. The next sutra gives a memory of a past life. Here we are talking about the immortal soul, about where it will go after death.
The human soul has two paths: either, having completely worked out karma, receive liberation, unite with God, that is, go to heaven according to Christian beliefs, or, under the influence of karma, be born in a new body (see 2: 39).
Through all reincarnations, the soul carries only instincts unchanged. Innate instincts are personal experience past reincarnations. At an unconscious level, the soul also carries memories.
All human memories are divided into two types - these are memories from the present life and memories from a past life, but in the normal state they are inseparable. During any process of reflection, images appear in the mind that are echoes of certain stresses, and if you perform Samyama on them, you can remember the conditions for the occurrence of stress.
For example, when studying your body (3:29), images of it are obtained. With Samyama above them, you can reconstruct your body in a past life.
19-20. If you perform Samyama over characteristic features someone else's body, voice, movements, then you can find out his physical and mental state. The features may be wrinkles, eyes, ear shape, etc., and the condition is transferred to the Yogi himself. But at the same time, thoughts cannot be read, since the object was the body, not consciousness. However, there is also an entry point into thoughts - this is the heart (3: 34), or rather the Anahata Chakra, and by doing Samyama over it after entering the body, you can read the consciousness of another person.
21. If, through insight, the Yogi understands that an object and its form, its image in the eye are different things, then when performing Samyama on the form, he will break the connection between the eye and the light, and the object will disappear. In fact, the object will not go anywhere - it will only be invisible to others, but not to the Yogi. By doing Samyama over the form of his body, the Yogi will become invisible.
22. As stated earlier (2: 32), human destiny and the transmigration of the soul are controlled by karma, the trace of past desires and actions. The karma that is acting at a given moment is active, and the karma that has not yet manifested itself is called hidden. Hidden karma is like a bullet that has not yet reached, it is there, but no one feels it yet. By doing Samyama in these two forms, the Yogi will receive a sign, some kind of sign about the exact, sometimes down to minutes, time of his own death. Hindus are very interested in this because they believe that thoughts at the moment of departure have great importance in determining the next life.
23. If a Yogi performs Samyama of friendliness and kindness, then he strengthens these qualities both in himself and in those around him. With Samyama about happiness, the Yogi receives supernatural success in business.
24. When a Yogi has achieved the ability to perform Samyama on himself and wants to become strong, he turns to the power of an elephant or other animal, appropriating it for himself. Each person has enormous energy at his disposal, which must be used and which this Samyama activates.
25. The inner light has already been mentioned in 1:26, this is the light of another dimension, which does not need any means of transmission such as the eye or ear and for which there are no obstacles. It allows you to see very distant or hidden things, as well as very small objects.
26. During Samyama about the Sun, the Yogi receives knowledge about the world, about our planet.
27. During Samyama about the Moon, the Yogi gains knowledge about the stars, planets, their structure, and location. This is necessary for orientation when throwing over cosmic distances using the Siddhi method.
28. During Samyama about the North Star, the Yogi gains knowledge about the mutual movement of stars and planets, thanks to which he can make allowances for this movement. Usually sutras 26, 27 and 28 are used together.
These sutras influence the chakras, human energy centers. This sutra reveals the Sahasrara chakra.
29. The navel is the entry point into the body. Having performed Samyama on him, consciousness can look at the work of his body and, in case of problems, intervene in it, eliminating the emerging disease. With this Samyama, the Yogi seems to see his body from the inside. Some schools also practice contemplation of one's navel, which allows one to actively intervene in the functioning of one's body.
The entry of consciousness into the body generally occurs through the Manipura chakra, the top of which is located two fingers higher. This chakra is responsible for the movement and functioning of the body, and therefore through it you can get to any place in it. This Samyama opens Manipura and clears the channels of energy flow to the organs.
30. The pit at the throat is the top of the Vishuddha chakra. This chakra converts prana in the air into forms of energy available to the body. In case of lack of energy, the Vishuddha and Manipura chakras become excited, causing a feeling of hunger. However, if, through Samyama, an additional flow of prana is directed to Vishuddha, then hunger will weaken. This phenomenon is not psychological, but physical, since the Yogi not only did not want to eat, but actually ate, having received the necessary energy. This Samyama can replace the energy component of food, but not vitamins and tissues.
During this same Samyama, the Vishuddha chakra opens, which leads to a noticeable decrease in the breathing rate, due to a slowdown in the processes of normal digestion.
31. In the human body there is a Kurma-Nadi nerve, with the help of which breathing functions, or more precisely, the Kurma prana exchange system. Samyama above it causes cessation of breathing, the body becomes rigid and insensitive to pain, and cannot be bent.
32. The light from the crown felt by the Yogi is side effect from the flow of cosmic energy in the area of the carotid artery. With well-opened chakras, even a visible halo may appear around the head. Just as the light of a lamp is reflected from the walls, so the inner light of consciousness is reflected from the darkness. Samyama on this calls forth beings - Siddhas - known in theosophical circles as Mahatmas, who are usually invisible, and makes it possible to see them.
33. You can get everything you want at once through insight. Then, having received the power of Pratibha, the Yogi can do without Samyama.
34-35. In the heart there is the fourth chakra from the bottom, Anahata, which connects the lower level - physiology and the upper - mental and astral planes, and serves as a conductor of thought energy into the body. In the same way, it serves as a conductor from the body to consciousness, and therefore Samyama above it allows one to penetrate into the thoughts of another person. If he thinks in another language or in images, then Sutra 3:17 applies.
Samyama about one's own heart reveals to Anahata, which gives speed of reaction and strengthening of the senses. The next two sutras also give the same effect of revealing Anahata.
It is very difficult to master the state of Samadhi without understanding what pure consciousness is. Therefore, Samyama on the difference between pure consciousness (transcendence) and intellect is used as preparation. By pure consciousness here we mean Sattva, and by intellect the substance of the thought of Purusha bound by modifications. This Samyama has the property of self-strengthening, it improves as new knowledge is gained, and with its help Pratibha is enlightened.
36. By connecting pure boundless consciousness (transcendence) and feelings, the Yogi ensures that the senses stop distorting information and become very subtle. At the same time, the Anahata chakra and Ajana chakra open, and the Yogi also receives astral senses, which makes him clairvoyant and clairaudient.
37. The subtlest feelings are an obstacle to Samadhi, because very powerful sensations are not easy to suppress at the right moment.
Controlling images of supernatural forces
The division of powers into ordinary and supernatural, accepted here, is very arbitrary, because any person can master powers of any kind. But if ordinary forces cause changes mainly in Yoga itself, then superpowers are capable of producing powerful visible effects in the material world surrounding it, and are clearly perceptible to others.
38. A yogi can enter a dead body and make it move even while he himself is in another body, that is, turning someone else’s body into his organ. Or a Yogi can enter a living body, displacing its consciousness and keeping other organs in subjection, and temporarily act in it.
The interfering connection in this case is the limitation of self-awareness by the body, the feeling of one’s “I” only inside the body. A case of limiting the limitless all-pervading consciousness into separate zones is karma, or dharma and adharma, that is, good and bad deeds. When Samyama is done on this, the effect of restriction is neutralized and consciousness can freely penetrate someone else's body. But to enter, you also need knowledge about effective transfer paths. During Samyama, about the nerves that are constantly directed to the brain, and therefore are paths in consciousness, knowledge about Chittavahanadi, a special nerve that serves as the entry point to the control centers of the body, is revealed (see also 3: 43).
39. The air inhaled by a person contains prana. At different stages of its absorption by the body, it has different properties and is called differently. Between the nose and the heart it is prana, between the heart and the navel it is samana, from the navel to the tips of the toes it is apana, above the nose it is udana, the sheath around the body is viyana. This division is associated with the work of the chakras and the circulation of energy in the body.
This sutra talks about the current of udana, which has the property of pulling the body upward and strengthens the body's desire to be above water, thorns and other things. Therefore, Samyama on Udan raises the body to the same level with the surface so that the feet touch it, but do not rest on it. Yogi leaves no traces, does not drown and does not press on thorns. This same Samyama makes it possible for the Yogi to die at will, by pulling the soul out of the body through the top, and even to come to life after such death.
40. The current of adobe ensures combustion in the body. When Samyama is performed on Samana, this fire becomes visible around the body and it begins to glow.
41. Akasha is the universal ether, matter that makes up the astral plane in the same way as ordinary matter in our world, and permeates everything around. Akasha is very light and mobile, as much more mobile than air as air is more mobile than water. Therefore, by connecting Akasha with Samyama to the ear, that is, replacing air as a medium for the propagation of sound with Akash, the Yogi can hear what cannot be heard in ordinary air, including sounds from the past and future.
42. Akasha is very mobile, it can be moved solely by willpower due to its subtlety and astral properties. Therefore, Samyama, in the connection of Akasha with any object, including one’s body, replaces ordinary matter with Akasha, gives the object lightness (reduction of physical weight) and the ability to move under the influence of desire, passing through obstacles, since Akasha is all-pervasive.
If after this you mentally identify yourself with something light, for example, with a cotton fiber or a soap bubble, then the body floats in the air, and then can be “thrown” to any distance, through any obstacles (including to another planet).
43. Consciousness is not connected with the body. A yogi can feel his “I” where he wants. This transfer of consciousness largely destroys ignorance, and the means to it is Samyama about the modifications that exist in nature. About real, and not apparent, transformations of matter presented in nature. This could be a preparation, a first step, for 3:34 and 3:38.
44. There are only five forms of elements: main, permanent, subtle, all-pervasive and already self-realized. There are no other forms and there cannot be. Each element, when transformed, goes through these stages, and when mastering them, you can gain power over the elements, for example, transforming them into each other.
45. Samyama over the elements makes it possible to transform the senses, giving them refinement, the body, giving it strength, and indestructibility of properties.
This is all included in the eight powers of Siddhi, the eight higher powers. They are:
1. Mahima - the ability to expand endlessly.
2. Anima - the ability to lock yourself in an atom.
3. Laghima - the ability to gain the lightness of cotton fiber.
4. Garima - the ability to become strong and master any energy.
5. Prapti - the ability to reach any place, even the Moon, even the stars.
6. Prakamaya - the energy of achieving everything without performing an action.
7. Ishatva - the energy of creation.
8. Vashitva - the energy of controlling everything.
When creating Samyama about any of the powers of Siddhi, this energy will come to the Yogi. This aphorism is closely related to the previous one, since it is believed that the first five powers are given during Samyama about the main parts of the elements, the sixth during Samyama about different variants of the elements. With strength comes perfection of the body.
46. The perfection of a body is determined by its beauty, strength, skin color and stamina. When practicing Yoga, changes occur in the body and it improves, especially when using Siddhi. This is the first sign, the criterion, that a person has become a Yogi - a real Yogi is handsome, smart and pleasant to talk to.
47. With samyama about the power of knowledge, insight and self-awareness, one can strengthen the senses and learn to control their nature. This refers to Pradhana, the energy of complete control over all organs, which has three stages:
a) The first is that everything that comes with the body is reflected in consciousness.
b) The second is the ability to receive a continuous flow of information without coordinating it on the part of the body.
c) The third consists in the mastery of pradhana, the Yogi’s ability to subordinate everything, both internal and external processes, to his desire.
48. It is through the mastery of pradhana that enlightenment is achieved.
Absolute freedom
Freedom is of three types, and these types depend on the gunas under the influence of which the free person is.
a) Freedom is a conscious necessity. A person who is in the power of Tamas, the guna of ignorance, has such freedom. He is not aware of himself, and therefore his freedom is expressed in satisfying desires in ways prescribed by ignorance, in choosing the least evil.
b) Freedom in desires. A Yogi who is in Rajas, the guna of passion, has such freedom. He has understood himself and can choose his desires, receiving the support of nature in fulfilling any of them. This is freedom to choose good.
c) Complete freedom, or Liberation. This freedom is achieved by one who has thrown off the power of the gunas and has received Sattva, goodness. He has comprehended the nature of desires and is free to choose it, so his desires are fulfilled before they arise. For the Yogi himself there is neither good nor evil, and everything that happens is for his benefit.
Everyone living on Earth has the first type of freedom. The method of obtaining the second type of freedom was discussed above. Now we will talk about achieving complete freedom.
49. He who has realized the difference between the intellect and pure consciousness will receive knowledge of everything that happens in the world.
50. When the Yogi rejects not only carnal pleasures, but also the pleasure in obtaining this higher knowledge, rejects the pleasure of Samadhi, he will receive higher freedom.
51. But in order not to fall from the heights achieved, complete renunciation of the temptation to use the received power is required.
In general, Yoga has four degrees:
1. Prathatkalpika, or preliminary, initial degree of knowledge.
2. Madhupratika - a state when the Yogi receives Madhupratika energy from the outside.
3. Bhutendriyaya - when mastery of controlling the elements and senses has been achieved.
4. Atikrantabhavaniya - when the Yogi has achieved Kayavali, or liberation.
When the Yogi passes the first stage, danger awaits him. He begins to use his powers to achieve low goals, for example, to attract women, prepare all sorts of elixirs, begins to heal, etc., he falls into temptation and becomes a jester. Swami Vivekananda believes that this is exactly how minor gods turn out - these are people who have achieved significant success, but have not reached the end, who still value earthly glory and demand worship. Those Yogis who have not achieved perfection become gods after death, leaving the path to higher levels, and gain strength, not liberation. Karma still weighs heavily on them, and they are forced to be born from time to time in order to work off it. It is believed that this is exactly what Siddhas do when they move to other planets and occasionally return to Earth.
1. First comes the mastery of the powers of Siddhi. A yogi must work on himself for a long time, improve his soul and body, and only then will he master his powers. Usually one life is not enough for this work; the Yogi dies without mastering all his powers. But at the next birth he will remember, even unconsciously, his path, and will receive the powers of Siddhi from birth. This past existence will determine how quickly further development will proceed.
When dying and being born, Siddha spends too much time remembering his past skills. If he could continue his work without dying, he would achieve the result faster. All scientists agree that 300 years of continuous life are needed to achieve the final goal. Therefore, many schools emphasize Asanas and medicines to strengthen the body. The main components of medicines are sulfur, mercury and tellurium in microdoses.
Abstinence is preached by all religions; it purifies the body and consciousness, making them suitable for enlightenment and mastery of powers.
Samadhi is the main path of Yogi, everything else is secondary. Only with the help of Samadhi can one change the soul and body.
2-3. When mastering powers, the body changes. But how can Samadhi, consciousness, change matter? Yes, the fact is that the Yogi only presses the trigger, and Nature does the rest. A yogi does not do anything himself - everything is done by the laws of existence, only skillfully corrected by consciousness.
It doesn’t matter that sometimes the intermediate link is not visible, just as the connection between water and apples is not visible. For the discerning, the connection will be clear; he will go and see how the gardener waters the apple trees and how he harvests the harvest.
4-6. Although the most natural state of consciousness is purity, different consciousnesses wanted exclusivity, and intelligence appeared. It arose when consciousness took a form dictated by external modifications, and accepted it as something of its own, as something valuable, took form.
All consciousnesses are essentially equally pure, and only the forms they take are different. All consciousnesses came from one, they are the children of God.
7-8. The yogi is pure, which means that for him there is no concept of good and evil, for good and evil are feelings, and feelings appear due to the coloring of what is contemplated by the intellect. Therefore, the feelings that arise in ordinary, impure consciousness reflect both the event itself and the properties of the intellect. Thus, receiving one coin as a gift is happiness for a poor man, a mockery for a king and simply a fact for a Yogi.
9. Consciousness has some form, its own internal channels, and therefore it, in turn, determines desires. All desires are connected by this single form. Without knowing the type, form, purpose of a thing, without knowing anything about it and without having a need for it, a person cannot desire it.
10. Desires are endless, because the mind that has taken form will endlessly try to satisfy them, desiring happiness, and this will give rise to new desires.
11. But if there is neither a cause of desire, nor its effect, nor its basis, nor an object, then there is no desire.
12-13. All nature, everything around is one, and differs only in qualities, Gunami. The gunas form the basis of desires, and everything depends only on their ratio.
14-15. Since nature is one, consciousness is one, then thoughts must be one. And this is true, because the nature of thoughts of all people is the same, all of humanity thinks according to a single standard. An example of this is the fear of death, although there is nothing terrible in death itself.
If the conditions are the same, the situation and objects are the same, then the thoughts will be exactly the same. The difference comes from differences in intelligence. All people see the moon and believe that the month has two horns. But a desert dweller will not compare it with a fish, and a resident of the Arctic will not compare it with a slice of melon.
16. Any object is recognized by the coloring of its intellect. That's why the month looks like a slice of melon - both images are colored the same. Change the shape of the month - the color will change, and a person will not recognize it, although it will be the same month.
17. Thus, the whole difference is in subtleties, in thoughts, in coloring, but the state of consciousness is always predetermined. When a person is drowning in a river, he can think whatever he wants, but he has only one desire - to get to the shore as quickly as possible.
18. All functions of consciousness are known, for it has a single nature. For example, the function of consciousness is the instinct of self-preservation, because it was already inherent in it from birth.
19. Consciousness is not self-illuminating. This means that the inner light (1:36, 3:25), the light of knowledge, does not penetrate inside him, but illuminates only what is outside.
20-21. If consciousness had its own light, it could know everything at once. In fact, consciousness cannot keep two objects in its attention at once. Having known one object, it loses sight of another. This is why you cannot know yourself.
The fact is that if consciousness has understood itself, then it will contain two consciousnesses at once - it itself and the one that is cognized. It turns out that either the knowledge will not be correct - after all, one thing is known, but in fact there are already two consciousnesses, or the process becomes endless.
In the same way, one consciousness cannot embrace another because of the iterative nature of this process. However, this process is possible for transcendental (infinite) pure consciousness.
22. Pure consciousness, like any consciousness, is fundamentally formless. But, having taken form, it becomes a thought, and many frozen thoughts are the intellect.
23. Now, if in the process of cognition consciousness reflects the object itself and understands what distortions the intellect has introduced, that is, it reflects in itself both the contemplated and the personality of the contemplated, it will understand everything.
24. The entire intellect is a tangle of thoughts and desires. Therefore, it is impossible to realize one desire - it will pull the whole tangle with it, which will weaken some desires and strengthen others.
25. This tangle of desires makes up the soul. Therefore, all disputes about the origin of the soul have an end in Kayavali. When the Yogi has felt the difference between pure consciousness and intellect and understood their nature, then he himself will understand the nature of the soul.
26. Yoga exercises lead to recognition of powers and clarity of vision. And knowledge itself is a case of understanding the differences between pure consciousness and intellect, soul and thoughts. And only when consciousness itself understands what complete freedom is, it can become free.
27. It must be said that consciousness will not become pure until it is freed from impressions, or, in modern terms, traces of stress. Moreover, these stresses can come from both this and a past life, but they equally clutter it.
28. They can be destroyed only by using appropriate means, namely opposite impressions.
29. When a Yogi has achieved correct knowledge, he masters the powers of Siddhi, but a true Yogi will reject the temptation to use them. And then a special light, Dharma Megha, a cloud of virtue, will enter into him. All the great prophets of the world possessed it, for they found the knowledge within themselves, "their hand was led by God." Peace and tranquility came to them after they rejected the vanity of possessing powers.
30-31. This means the destruction of karma. The yogi receives liberation and does not have to be afraid of falling from the heights he has achieved, because nothing can drag him down.
32. When liberation has come, the Yogi comes out from under the influence of the gunas of passion and ignorance. An ordinary person considers himself small because of ignorance and seeks the unknown, considering it infinite, because of passion.
33-34. With liberation, the task of nature is solved. She took the lost soul by the hand and, showing him everything that is in the Universe, led him through various bodies higher and higher, until the soul remembered its original divine origin.
Annotation
Lectures given by Swami Satyananda Saraswati Bihar School of Yoga, Munger, Bihar, India. Translation from English Hupmala Drasta.
Introduction
INTRODUCTION
Chapter I SAMADHI PADA (51 sutras)
Chapter II SADHANA PADA (55 sutras)
Chapter III VIBHUTI PADA (56 sutras)
Chapter IV KAIVALYA PADA (34 sutras)
GLOSSARY
SUTRAS OF PATANJALI
Introduction
SWAMI SATYANANDA SARASWATI
Born in 1923 in India, the city of Almora, Uttar Pradesh. In 1943, he became a disciple of his guru Swami Sivananda Saraswati in the Himalayan Town of Rishikesh. In 1956 he completed his monastic training and began the life of parivrajaka. Traveled a lot throughout India.
Realizing his mission, he founded the following movements in Munger:
― International Brotherhood of Yoga movement in 1962;
― Bihar Yoga School in 1964;
― Sivananda Math in 1984;
― Yoga Research Foundation in 1984
Recognized as an expert and authority on the deepest esoteric knowledge by saints and sages throughout India. He traveled extensively to all corners of the globe, visiting ashrams and centers, spreading the message of yoga, instructing and encouraging countless followers and aspirants.
PREFACE
For the general reader who is interested in yoga, the author of the book needs no introduction. The same cannot be said about the translator. His name is familiar only to a narrow circle of followers classical yoga in St. Petersburg, where this aspiring author is from, and to some participants in yoga forums on the Internet. However, fate decreed that the work was completed and there is already at least one grateful reader to whom the book is addressed in the first place. For the rest, as they say, the will is more high level. So this book, among other things, is the presentation of the author of the translation to the venerable public.
The idea of translation itself does not belong to its author. To his ignorance, a year ago he did not even suspect that such a book had existed since 1976. Everything happened as if by a magic wand, after which there was no doubt left that the need for translation was not another wandering of his own imperfect mind, but a command sent from above . In the world capital of yoga - Rishikesh, in its very heart - the Sivananda Ashram, along with the blessing to express my own vision of the subject, an invaluable gift was received - a copy of Satyananda's book. With the words: “This is a gift from all of India” and with the dedicatory inscription: “With best wishes and God bless you.”
This work was not intended to convey to a wide range of Russian-speaking followers of the ancient teaching a translation from Sanskrit and a commentary on the most fundamental text on yoga - the Yoga Sutras of Patanjali, written by the most authoritative of modern yoga masters - Swami Satyananda Saraswati. There was a simple desire to get a clear idea of how this master understands the sutras. And, since the book was not written in Russian, the only option left was to translate it yourself, because if you are going to be under the influence of ignorance, then it is better to translate it yourself.
Working on the translation was a real pleasure. From the very beginning, there was a nagging joyful premonition that the “seventh secret of Shiva” was about to be revealed. When, in the process of work, it was possible to understand something that had previously remained incomprehensible when reading other translations and commentaries, real delight took over. Particular joy, even with a tinge of some pride, came from passages that confirmed the already established personal understanding, which differs from the so-called generally accepted one. These moments were experienced as nothing other than belonging to the line of succession running from Patanjali through Sivananda and Satyananda.
No matter how sad it is to admit, but completely get rid of the feeling of some annoyance that “ the last secret" still remains unsolved, and failed. Throughout the entire text, the impression remained that in his comments the master presented the content of the sutras not in the form in which the truth was revealed to him, but condescendingly focusing on the reader of a “certain level.”
By the way, when reading the sutras themselves, one gets exactly the opposite impression. Most likely, some simplification is simply a property public speaking(the recording of which actually constitutes comments), when direct contact with the audience plays a significant role in presenting the subject. On the other hand, a commentary as a “literary genre” should be compiled with a slight decrease in the level of reflection of truth compared to sutras. This is its meaning.
Realizing that any translation, one way or another, reflects the translator’s understanding of the subject, I would like to hope that the author of this translation to some extent managed to minimize the inevitable distortion of meaning. At least the desire for this was sincere. The main thing was the desire to translate the text as close as possible to the original (sometimes even to the detriment of literary appeal) and to preserve the author’s manner of expressing his thoughts. Although the aesthetic sense may experience some discomfort, it simplifies the so-called attunement to the author, which plays an important role in understanding things that are difficult to describe.
Words inserted into the text by the translator to facilitate understanding are given in square brackets.
All Sanskrit terms contained in the English text are preserved, but are given in Russian writing. On the one hand, this, of course, does not contribute to the correct pronunciation of words, since adequate spelling rules have not yet developed. But, on the other hand, understanding is greatly facilitated, since word endings play a significant role in Russian speech. At the same time, in overcoming the difficulty associated with determining the gender of nouns, one had to rely mainly on intuition and taste. For the convenience of readers, both spellings are given in the glossary: Russian and Latin. In the section “Freedom in Brief” (the text of the sutras without commentary) the sutras are given in Russian translation, while in the original the text of the sutras is given in Sanskrit. Author's links are preserved in the index of terms.
I really hope that the book will not just take its rightful place in the personal libraries of those who are passionate about yoga, but will become a real reference book, a guide for those who believe that Patanjali’s yoga is their personal path. For the author of the translation this is exactly the case.
In conclusion, I cannot help but express my heartfelt gratitude to the person who essentially did all the work in which the translator was only a tool. This is Venerable Swami Jivanmuktananda, General Secretary of the Sivananda Divine Life Society. It was he who gave the work impetus, illuminated with inspiration and instilled faith that real miracles happen to those who sincerely trust Ishvara and try not to become attached to the result, but to enjoy the process itself.
Translated from the publication: For Chapters on Freedom (Commentary on Yoga Sutras of Patanjali) Lectures delivered by Swami Satyananda Saraswati. The 3rd Edition. Bihar, 1989.
WITH sincere wishes Bon Voyage,
Nirmal Drasta
Saint Petersburg
Swami Satyananda Saraswati
Swami Satyananda Saraswati was born in the small town of Almora in the foothills of the Himalayas. Even as a child he showed unusual abilities, and he acquired his first spiritual experience at the age of six. He was blessed by many sages and sadhus who passed by his house on their way to the higher regions of the Himalayas. They instilled in him great desire to reach the same spiritual heights and awakened a strong feeling of vairagya, which was surprising for such a young man.
Andrey FALKOV
PREFACE TO THE SUTRAS
Probably in our time you will not find another book on which information would be relied upon so often and which itself would be so rare.
Patangel's Yoga Sutra is valuable not only because it covers knowledge from all schools, but also because it does not contain errors. The methodology outlined in it is absolutely accurate, presented in the form of short statements (sutras), and therefore is easily applicable. The definitions given in it are used in almost all works on Yoga, and in many works on the culture of the East there are references to it. Many experts believe that this book should be a reference textbook for anyone practicing Yoga or simply interested in Ancient India. Such authorities as Swami Vivekananda and Sri Aurobindo Ghose relied on it, more than one generation of scientists grew up on it, and it itself absorbed the experience of thousands of years.
It must be said that different scientists give different dates for its writing, starting from the 1st century AD. e. and ending with the 15th century AD. e. However, despite these discrepancies, the antiquity of the Yoga Sutras is beyond doubt.
And so, despite the enormous importance of this book, it turns out that there is only one translation into Russian, made by Y. Popov in 1911. And even then, this was not a translation of the aphorisms themselves, but of Swami Vivekananda’s lectures on the philosophy of Yoga, where, as Vivekananda himself admitted, the sutras were given in a very free interpretation. The combination of the liberties of the English text with the differences between the Russian and English languages led to significant distortions and the meaning of many sutras was lost.
Therefore, the question arose about a new translation. However, the translation turned out to be difficult.
Firstly, until recently, according to Maharishi Mahesh Yogi, this book was simply interpreted incorrectly, and therefore a lot of mistakes were made during translations. Only after practical lessons, under the guidance of a teacher from India, can one understand what was meant and what subtext should be conveyed. This was especially true of the section on Samyama, which many interpreters did not know. There were also difficulties in using the word “meditation” in one case, and “reflection” in another, because these two states differ only in depth.
The second difficulty follows from the first. It was impossible to make a translation, even an accurate one, from the English edition. I had to make a line-by-line translation from several translations (by Y. Popov, Vivekananda and Prof. Dwivedi), based on the Sanskrit text with its polysemantic roots and then reveal the concepts based on comments.
Why were some deviations deliberately made? In order for the Russian reader to get the same impression from the translation as the ancient reader did after reading the original in Sanskrit. The fact is that the subconscious plays a huge role when reading such a book, and understanding not only at the top, active level, but also in depth is very important. He who has the key must enter and take it without racking his brains over every word, and therefore it was necessary to bring the Yoga Sutra to the same classical form as the Gospel, and even break it into sub-chapters, like Vivekananda.
The Yoga Sutra can be studied and interpreted, or simply read. That is why, unlike other publications, in this edition the comments are collected at the end. The negative effect of interrupting Patangel's own thoughts is much greater than the negative effect of misunderstanding individual sutras.
So, I dare to offer our reader my translation of a genuine classical document of Indian culture - the Yoga Sutra by Maharishi Patangel. (Maharshi Patanjali - this is how we write this name.)
Maharishi PATANGELE
YOGA SUTRA
CHAPTER 1. FUNDAMENTALS OF THE WORK OF THE SPIRIT
About Yoga
1. The method of mastering nature through Yoga will now be explained.
2. The essence of Yoga is to keep the matter of thought from accepting various modifications.
3. At the same time, the contemplator remains within himself.
Forms of thought matter
4. Otherwise, the mind of the contemplator takes the form dictated by external modifications.
5. There are five types of self-modifications, some of which are unpleasant, others pleasant.
6. They are: correct knowledge, error, invention, dream and memory.
7. Correct knowledge arises as a result of either direct perception, or correct conclusions, or competent testimony.
8. Misconception arises as a result of false conclusions that do not correspond to reality.
9. Fiction is obtained by using concepts to which nothing corresponds in nature.
10. A dream is a case when the senses perceive modifications of emptiness.
11. Memory appears when the mind is prohibited from losing the perceived image.
Control over modifications
12. Power over them is achieved through exercise and emancipation (lack of attachment).
13. Exercise is an effort to keep them in a constant state.
14. It is strengthened by long practice, without interruption and with full dedication.
15. Complete emancipation comes to one who does not desire anything from an object perceived by sight or hearing.
16. Its highest form, pure consciousness (Purusha), rejects everything, even the very nature of desires (Guna).
Options for obtaining correct knowledge
17. He who understands that next comes reasoning, discernment and enjoyment will receive correct knowledge.
18. Another case is possible when a complete cessation of all mental activity is used.
19. One case of this in the real world is those who have mastered limitless consciousness or merged with nature.
20. This is possible through faith, energy, good memory and insight.
21. The more effort, the faster the success.
22. This success can be felt as weak, average, or highest.
23. Or (all of the above can be obtained) through devotion to Ishvar.
About God
24. Ishvar is a supreme being, alien to (vain) experiences, actions, their results and desires.
25. In him even the smallest reaches the highest boundaries.
26. He is not limited in time and is the teacher of the most ancient teachers.
27. His name is expressed as the sound "Om".
28. (Therefore) constant repetition of the sound “Om” and reflection on its meaning (is necessary for meditation).
29. In this way one can recognize what is hidden and remove obstacles.
Meditation and limitless consciousness
30. Illness, laziness of mind, doubt, apathy, interruptions, distorted perception and enslavement, as well as the evasion of the desired state when achieving it - all these are difficulties.
31. Accompanying grief, overexertion, muscle tremors, and breathing problems are causes of distraction.
32. To weaken them (can be applied) concentration on one object or thought.
33. (It is useful) to concentrate consciousness on friendship, mercy, joy, indifference, on oneself, on happiness or unhappiness.
34. Or (you can apply) holding and resuming breathing.
35. Or the absorption of consciousness by the perception of extraordinary sensations, which makes them obsessive.
36. Or through inner light and pure consciousness, which lie on the other side of evil.
37. Or through the mind, freed from all attachments.
38. Or through thinking about what we see in a dream.
39. Or through reflection on goodness.
40. This will enable consciousness to expand from the smallest particle to infinity.
41. When any modification of consciousness is absorbed, it turns inward and the contemplator becomes pure, like crystal.
42. Reasoned conditions of contemplation arise from the mixing of words, their meaning and the resulting knowledge.
43. Unreasoned conditions arise when memory is free of words, conclusions and contains only meanings.
44. These conditions, thinking and not thinking, explain the way of addressing more subtle objects.
45. Subtle matters disappear into the essence.
46. This is how one obtains contemplation-meditation.
47. When purity of consciousness is established without thinking, inner content will follow.
48. Reason becomes the bearer of truth.
49. Its subjects differ in their internal essence and conclusions, depending on their characteristics.
50. These impressions close the way for other impressions.
51. And the suppression of even these while suppressing everything else leads to meditation without an object of contemplation (absolute Samadhi).
CHAPTER 2. PRACTICAL IMPLEMENTATION
Difficulties
1. Preparation for Yoga (Kriya Yoga) consists of self-improvement, self-knowledge and dedicating the fruits to God.
2. Everything is done to obtain Samadhi and reduce difficulties.
3. The difficulties are: ignorance, false self-awareness, partiality, aversion and servitude.
4. Ignorance is the source of all subsequent (difficulties), in whatever state they may be: dormant, weakened, intensified or widespread.
5. Ignorance is the acceptance of the non-eternal, dirty, evil, undivine for the eternal, pure, good and divine.
6. False self-awareness is the identification of the knower (mind) with the instrument of knowledge (body, sense organs).
7. Addiction is a craving for pleasure.
8. Disgust is a response to unpleasantness.
9. Enslavement is a love of life, which, even after being studied, is still about...
Patanjali's Yoga Sutra is the bible of yoga; it is divided into four padas (chapters), which cover all spheres of human activity (art, science, philosophy of life). But explanations of the sutras by academic scholars cannot serve as a practical guide for yoga practitioners, their compass or map. Translation by B.K.S. Iyengar, based on his more than 50 years of devotion to yoga and practice, is unique in its clarity and suitability for modern practitioners.
Yoga is much older than Patanjali's text, but the earlier rules were never written (or the text has not survived). There was no text that could serve as a textbook for practitioners. Only Patanjali prepared the sutras, and this greatly facilitated the search for spiritual freedom.
The Yoga Sutras are a classic work of Indian philosophy. Written in ancient times, it still amazes. This is a guide to all states of our consciousness, describing in detail how the mind works during yoga, meditation or other spiritual practices.
Through the ability to recognize the differences between intellect, consciousness, ego and purusha, yogis achieve omniscience, omnipresence and omnipotence. The sutras delve into the knowledge of the human body and mind with unusual persuasiveness. Includes reflections on how we learn, how we think, how and where suffering arises, and how we can put an end to it. Iyengar's clear commentaries are an excellent complement to the sutras, emphasizing their validity and enhancing their meaning.
Iyengar said: “Yoga is the friend of those who approach it sincerely and with complete devotion.”
Practitioners are freed from the torments of pain and suffering and live in joy. Practice helps the lazy body become active and efficient, and changes the mind, making it stable. Helps to harmonize the body and mind with the soul so that all three are in unity.”
Light of Patanjali
Master Patanjali lived between 500 and 200 BC. There are more legends about him than historical truth, but it is known that he is the author of 196 sutras, which are still the basis of the entire yoga system and are called the bible of yoga. Until now, “Patanjali Yoga Sutras” is the most famous book of our time, written by the most outstanding yoga teacher.
The book is impressive in every way. All the sutras in it are first disassembled into elements and put back together, and then explained. The text is extensive and not particularly easy to read, but essential for anyone interested in yoga and even for those who just want to navigate spiritual systems.
As B.K.S. writes Iyengar: “Yoga is an art, a science and a philosophy. This applies to every level of human life - physical, mental and spiritual. It is a practical way to give meaning, fullness and nobility to your life.”
The original text of the Patanjali Yoga Sutras is written in Sanskrit, the most complex oriental language, so it is very difficult due to its laconic form and the difficulty in finding equivalents for the specific psychology and theory of knowledge of the sutras in European terminology. There are many translations of the sutras and each translator interprets the text and semantic complexes slightly differently. But B.K.S Iyengar and his translation of the Patanjali Yoga Sutras is a complete and correct text that allows the reader to more fully understand the meaning of Patanjali's Yoga Sutras. It also gives a more complete understanding of the mysterious words of the sage.
Sutras are the living heritage of the world of the famous Patanjali. Here, each sutra is worldly wisdom, a storehouse of knowledge and thoughts that lead to an understanding of the true nature of man. Patanjali's work is a remarkable achievement and a tribute to man's constant efforts to achieve perfection in the concept of freedom without limitations. This is one of the most important and enlightening studies human nature and the search for spiritual freedom. A practitioner (sadhaka) by studying the sutras and understanding them receives complete enlightenment. Knowledge gives him joy of life, harmony and complete peace.
Different schools and different translations interpret the sutras differently, each putting their own opinion and interpretation on them. Iyengar more fully revealed the meaning and concept, as well as a special path to self-understanding, without leaving traditions.
Study of Patanjali Sutras
Iyengar was able to explain Patanjali's text using many practical references. The depth of his practice and understanding is visible in the strict precision with which he approaches the body in yogic position. However, his practice goes much deeper. In his unique studies of Patanjali, stretching and symmetry, Iyengar discovers not only the therapeutic need to maintain the structural integrity of the body, but the subtle, equally important influence of asanas on the flow of energy and consciousness.
Iyengar showed that any division into matter and spirit, body and soul, physical and spiritual is false.
By emphasizing the structural integrity of the body, he opened the gates of spirituality to millions of people for whom the subtlety of the mind remained unknown territory. With Iyengar's explanations of the sutras, these doors are wide open to everyone. This is especially true for adepts whose academic preparation is not the best - for example, their practical interpretation of sutras, asanas and pranayama is incorrect. Iyengar's genius is the extraordinary gift of clarity, intuition and support for those who sincerely practice.
Iyengar's unrivaled experience as an Indian teacher to Westerners, combined with his experience as a brahmin and teacher and the correct line of retelling, gives the translation of the sutras an authenticity and authority that is lacking in other publications of Patanjali's yoga sutras. He offers a clear and pragmatic, intuitive interpretation of a true yoga guru.
Practicing without deep and panoramic knowledge of the inner cards of the Yoga Sutras is like drifting through a difficult and dangerous ocean. But to use this map without hindrance, a compass is needed in the form of deep and complete authoritative Iyengar experience. Every adept should be guided by this classic and extremely valuable work.
Yoga Sutras translated by B.K.S. Iyengar is a new translation of a classic text from ancient Sanskrit, rich in practice as well as philosophical commentary. The author points out how, thanks to correct, conscious practice, to improve oneself and overcome various obstacles on the path of development to achieve one’s goal.
The Yoga Sutras are extremely useful for those interested in yoga from a practical or philosophical perspective.
Stages of the yogic path
There are eight elements of yoga that lead to enlightenment, as described by the sage Patanjali in the classic text Yoga Sutras. This:
- pit (prohibitions);
- niyama (precepts);
- asanas (body postures);
- pranayama (breath control);
- pratyahara (feelings);
- dharana (mind concentration);
- dhyana (meditation);
- samadhi (state of superconsciousness).
We know from physics the laws of Newtonian dynamics - if one body acts on another with a certain force and energy, then the other body acts on the first with the same force and energy, but the force changes direction. While recognizing the truth of this law, we must recognize that every thought conceived in our mind, every word we speak, and every one of our actions will come back to us. This is the principle of karmic retribution or cause and effect.
Sometimes the effects of our actions appear very quickly, but more often they return to us after such a long time that we find it difficult to connect cause and effect. And the lack of perception of these dependencies is often the reason for our ignorance of this law. Patanjali Yoga provides an opportunity to stop living blindly, become more mindful in life, ignoring ignorance, and observance of the divine law appears spontaneously.
Eight principles of yoga
The first three steps are external practices; they help to master emotions and live in harmony with society.
Asanas make his body healthy and strong. The next three steps are an internal search. They teach you to control your breath and mind. The latter give harmony with oneself and His Creator.
Although the sutras were born more than a thousand years ago, they have not lost their momentum and the eightfold path continues to be a valuable guide for modern students of this noble discipline. There is no need to complete all the steps each time to move on to the next one. You can try to live the principles of Yama (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha) and Niyama (Shaucha, Santosha, Tapas, Swahaya, Ishvara pranidhanana), practice asanas, learn to control your breathing. Further search will be a consequence of the previous ones. Even without practicing all eight paths, the pursuit of samadhi will make life more beautiful.
Pit
The first step on the path of yoga. A universal moral commandment, an ethical discipline that preaches non-violence, truth, the principle of “thou shalt not steal,” and moderation in all things. These are rules that must be applied to society and individuals. These are ethical disciplines, a universal guide to avoid chaos in life. It is not God who punishes us, as we are accustomed to believe during failure; we are doomed to suffer by not observing the laws that operate in matter.
Niyama
Individual discipline. Purity, contentment, enthusiasm, self-realization, dedication.
Compliance with Yama and Niyama helps to cope with emotions and passions. Makes you more tolerant, helps to eradicate troubles. It is the basis for further development on the path of yoga.
Asana
Maintains joints in working condition, which will allow you to maintain movement for the rest of your life. In order for the joints to work systematically, without overload, the muscles must be properly developed - strengthened and stretched in the right direction. Harmonious practice supports functioning internal organs, which are subject to stretching, strengthening and massage. Asanas provide stability, health, lightness, relieve fatigue and calm the nerves. Correct and motionless body position helps to achieve mental balance.
Pranayama
Life, energy, and yama means stretching, spreading, lengthening. controlling all its stages: inhalation, exhalation, breath-holding. Exhalation displaces polluted air and toxins, inhalation saturates with oxygen and distributes energy throughout the body. Thanks to the use the right techniques By breathing, oxygen is abundantly absorbed and subtle chemical changes occur in the body, leading to improved health, balance of body and mind in the body.
Pratyahara
Managing feelings. Thanks to continuous work on self-education, we learn to distinguish between objects that attract our attention and our feelings. Pratyahara calms the senses, directs them inward, leads to insight, clarity and tranquility.
Dharana
A state of concentration can be achieved by first studying the body in asana, the mind in pranayama and the senses in pratyahara. Dharana stimulates inner awareness and relieves tension.
Dhyana
Meditation is the seventh step. It is a continuous state of concentration for a long time. The body, breath, mind, senses, intellect and ego are integrated into the object of meditation.
Samadhi
The last eighth step of Patanjali's yoga is the goal of yogis' search. In samadhi, the practitioner achieves a state of eternal peace, transcending the consciousness of the body, breath, mind, intelligence, ego.
