Sutra Sunday Posts

Sundays, Maggie Reagh presents a series of blog posts on one of Patanjali’s key Yoga Sūtra-s (YS), encouraging you to reflect on how it relates to your current life situation through a Yoga Sūtra Journal Question.

The sacredness of Sun (Surya)-day, the day that the Sun is honoured in many cultures, is a brilliant day to do Sva-dhyaya (Self-reflection) through the vehicle of the YS, which like koans, can break your head open, revealing the wisdom of your inherent shining Heart.

Maggie honours her great Yoga-acharya, DV Sridhar of Yoga Rakṣanam, Chennai, India for teaching her the YS for more than 10 years. This blog is dedicated to him and her other Yoga Masters, Radha Sridhar and Viji Vasu with great gratitude.

While what she has learnt from her Masters is the starting point of her Sūtra reflections, Maggie’s blogs include her own insights and interpretations from 20 years of Yoga practice both on and off the mat.

She requests your indulgence for any mistakes unintentionally made and would appreciate any feedback.

Letting Go

Patanjali’s Yoga Sutra-s (YS) I-12
Abhyāsa-vairāgyābhyām-tannirodhaḥ That centred, grounded state (tannirodhaḥ) can be reached both by letting in something new (abhyāsa) and by letting go of something old (vairāgyābhyām).

Letting Go – Vairāgyābhyām Letting go of something or someone we are attached to is one of the hardest human endeavours. The power of attachment, which we often call love, can blind and bind us, creating much suffering for ourselves and others.

Vairāgyābhyām means to cut away (vai-) any desires or attachments (-rāgyābhyām) that are not allowing us to practice being present (abhyāsa) and fully experience that centred, grounded state of Being (tannirodhaḥ), the precursor to experiencing Yoga (YS I-2).

Attachments in themselves are not the problem The Yogic tradition uses attachments and relationships as practice tools (abhyāsa) for healing and transformation. Whatever we link to, we become like for better or worse. It all depends on whether the attachment centers or distracts us from bonding with our authentic Selves.

For example, nourishing relationships (sat-sanga) with friends, family, and Spirit can provide us with much strength and Joy. They can also be the source of much transformation since we often attract friends into our lives with qualities we admire and hope to own within ourselves.

In traditional Yogic meditation practices, we likewise link with objects that have qualities we hope to mirror. For instance, TKV Desikachar in 2002 asked me to pick a mountain to meditate upon to create more stability and groundedness in the face of life’s many changes and challenges. I picked holy Mt. Kailash and to this day, this is one of my main objects of meditation. As a result, over time, I have become more grounded, less shakable, and more committed to whatever direction I have chosen. Another example is the Sun. I meditate on the Sun daily to remind myself of the light (jyoti) shining in my heart (YS I-36). Patanjali says by meditating on the Light in our hearts, our minds become light and clear. We become like that object to which we attach.

So when is it important to let go or detach from our attachments? When an attachment takes you off course or makes you ungrounded and uncentered, you know it is getting in the way of you experiencing tannirodhaḥ (grounded, centered mind-body). You know it is time to let it go because it is keeping you from being able to practice being present (abhyāsa). It is keeping you from living the life that you are being called to live in this moment. It is keeping you from following your Bliss!

Think about your daily Yoga practice (sādhana/ abhyāsa) What keeps you from getting to your Yoga practice or other commitments of self-care? For me, it is email, Facebook and Twitter first thing in the morning. I have to use discipline (tapas,YS II-32) to cut this impulse because it is interfering with my daily self-care.

Think about your relationships After four months of us trying to let go of a deeply attached relationship, we are both finally ready to make the final cut (vairāgyābhyām). We have both realized that the relationship in its present form has been throwing us off course. We need to let it go to get centred and real with what is true in this moment.

Letting in and Letting go are a process. They do not happen overnight just because we decide to do so. It takes time to develop new healing habits and relationships so that we can let go of old ones no longer serving us.

Next month, we will discuss how to stay grounded/centered (tannirodhaḥ) (YS I, 13-16) and what that transformative process looks like over time (YS I, 17-18).

Yoga Sutra Question What do I need to let go of right now so that I can get more centred and grounded in my Truth, my Heart?

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Tools of Support

Tools of Support - What Yogic Tools of Support can we Let In to Let Go?

Yoga Practices (abhyāsa/sādhana) – A daily Yoga practice is a dress rehearsal for our lives. The more we practice being present on the mat, the more we are present to all that shows up in our lives, which leads to radical love of self and others.
Accepting What Is (Īśvara pranidhānā – see YS II-1) – On the road to accepting what is, we often experience anger (dveṣa kleśa– see YS II-3) as a means of detaching from what isn’t. Both sadness and anger help move us out of unhealthy clinging to what was (rāga kleśa– see YS II-3) to equanimity (upekṣa – see YS I-33) and acceptance of what is (Īśvara pranidhānā – see YS II-1).
Self-care (Niyama) - Part of practicing Patanjali’s the eight-limbed path (aṣta anga-s, YS II-29) of Yoga is self-care (niyama-s, YS II, 32), which also carries us to self-love.

Śauca – Cleanliness – How can I freshen up my body-mind as well as my environment to promote self-care?
Santoṣa – Contentment – How can I feel at peace with myself and others? My teacher DV Sridhar said to me one day 10 years ago, “Live as if everything in your life is perfect. See what happens!” – radical acceptance of self and others.
Tapaḥ - Purification – How can I purify my body-mind right now through lifestyle changes that challenge me to grow? How do I commit to these disciplines?
Svādhyāya – Self- study – What can I learn from this situation to take responsibility for my emotions, thoughts, and actions moving forward?
Īśvara pranidhānā – Linking with what is Highest for you such as human values, family, and spirituality/Īśvara (Divine Love) – How can I link to Divine Love for support as I learn to let go and let be?

Social Support (satsanga) – True (sat) community (sanga) heals our hearts with endless Joy (Ānanda) and fulfills our essential need for social support. Healing, loving relationships are prime transformers in our lives. The more intimate the relationships, the more healing their potential. We need to let down our guard on a daily basis with our loved ones to keep our hearts soft and open to receiving Life’s many transformative lessons.
Mentor/Teacher/Counselor (Gu-ru) – In the Yoga Sutra-s (YS), IV 3-4, Patanjali emphasizes the role of a mentor/teacher in removing “gu” (darkness/obtacles) so that “ru” (light/new energy fields) can flow in. The power of an outside reference, guide, counselor, mentor, or teacher is crucial, especially when our minds are veiled in darkness (āvaranam, YS, IV-31) and cannot see clearly.

In my case, I have the support of both my teachers in India as well as my counselor in Vancouver, who have all helped me transmute life’s many challenges into lasting personal transformation, step by step. As DV Sridhar once wrote me, “You are being purified into gold by the fire of your life experiences. Go through them and trust the process!”

That centred, grounded state (tannirodhaḥ) can be found by practicing (abhyāsa) these tools of support that help us let go (vairāgyābhyām)of whatever is no longer serving us.

Yoga Sutra Question

What tools of support can I practice to get grounded and centred?

Yoga Sutra

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Letting In Something New

Patanjali’s Yoga Sutra-s (YS) I-12 Abhyāsa-vairāgyābhyām-tannirodhaḥ
That centred, grounded state (tannirodhaḥ) can be reached both by letting in something new (abhyāsa) and by letting go of something old (vairāgyābhyām).

What is Abhyāsa? Practicing Something New Abhy+ās, to practice being (-ās) fully present (abhy-), begins with committing (atha, YS I,1) to letting in new patterns of thinking and behaviour (samskāra-s) that replace old, dysfunctional ones no longer serving us.

In 2001, when I first started studying with my teachers DV & Radha Sridhar and Viji Vasu at the Krishnamacharya Yoga Mandiram in Chennai, India, I was introduced to their basic Yoga Therapy teachings. One of the first lessons learnt was that when designing a Yoga practice for someone with addictions like smoking, the student was never asked to give up the addiction before starting the practice. He was only asked to do one new thing, to start practicing what had been prescribed. The openness of this allowing process created a paradigm shift for me.

As I studied further, I learnt that my Yoga teachers/therapists weren’t interested in digging around the past, releasing old traumas from our childhoods. The main goal was to fan the flames of enthusiasm/trust (śraddhā, see YS I, 20-22) so that our trust in them and our Yoga practice grew. The therapeutic relationship and practice itself would heal us by promoting self-love with which addictions would just naturally drop away in their own time.

How do we let go? We are all addicted to something in life. We all have those dysfunctional patterns that just won’t let us off the wheel of futile behavior. How do we find the strength to let them go (vairāgyābhyām)?

In my own life, as I try to let go of a major relationship attachment (rāga kleśa – see YS II-3), I am opening myself up to new ways of being in the world to replace the hole that this break up has left in my heart and life. I am also looking for new practices and activities (abhyāsa) to strengthen my ability to let go (vairāgyābhyām).

Next week, we will explore many yogic tools of support that guide us home to that centred, grounded state (tannirodhaḥ) called Yoga.

Yoga Sutra Question What can I let in to let go?

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Let in to Let go - Let go to Let in – The Two Sides of Practice

Last month, we discussed the meaning of Yoga in Yoga Sutra-s (YS) Chapter I-2. Patanjali goes on to explain that there are five ways to experiencing that state called Yoga:

1. Abhyāsa– By practicing – YS I, 12-16
2. Vairāgya – By detaching - YS I, 12-16
3. Bhavapratyayo – By birth (naturally born in a state of Yoga) – YS I, 19
4. Śraddhā – By trusting in your goal - YS I, 20-22
5. Īśvara pranidhānā - By surrendering to the Highest - YS I, 23

In the months to come, we will be focusing on these five routes to experiencing Yoga, starting with YS I-12.

I-12 Abhyāsa-vairāgyābhyām-tannirodhaḥ That strongly centred state of mind-body (tannirodhaḥ), carrying us towards Yoga, can be reached through the continuous practice of being Present (abhyāsa) by letting go of anything standing in our way of that Presence (vairāgyābhyām).

Let in to Let go - Let go to Let in – The Two Sides of Practice One of the hardest things in life is letting go of the old to let something new move into our lives. How do we find the strength to do that?

Patanjali says that these are two sides of the same coin. On one hand, we need to let go to let in. On the other, we need to let in to let go. We need both to transform. For example, for months, I have been trying to let go of a very deep relationship that is no longer serving either of our lives in its present form. How will I find the strength to do that?

In the next month, we will be diving deeper into both abhyāsa (letting in something new) and vairāgyābhyām (letting go of something old) to experience tannirodhaḥ (centred, grounded mind-body).

Yoga Sutra Question What do I need to let go of right now in order to let something new in? How will I find the strength to do that?

Yoga Sutra

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Reining in the Mind

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta) in a positive direction for a sustained period of time.

What is Nirodhaḥ? Learning How to Rein in the Wild Horses of the Mind

We learn how to reign in the mind (citta) by focussing its wild horses (vṛtti-s) in a positive direction for a sustained period of time. We need to learn how to direct these wild horses of the mind (vṛtti-s) by putting blinders on their eyes and keeping them focussed on where they are going (nirodhaḥ).These blinders (nirodhaḥ) keep us on track, moving us towards our goal of experiencing that natural state of mind-body-spirit called Yoga.

There is so much that bombards us in life. There is so much coming at us all the time as we navigate ourselves on a path leading to Joy. We need nirodhaḥ to help us focus so that we don’t get distracted by the many choices of the Disneyland world that we live in. It is so easy to get lost in the outside world of our jobs, families, relationships, activities, desires and to forget our-Selves, our radiant Selves that are calling us Home to that Heart of deep-seated Joy called Yoga.

The brilliance of Patanjali’s definition of Yoga is that he doesn’t define it in a spiritual way at all, but rather as a practice of learning how to focus the mind. All we have to do is practice reining in our mind’s wild tendencies (nirodhaḥ), to practice retreating inside of ourselves to uncover our own unique experience of spirituality. All we have to do is to go Home to rest, retreat, and be with our-Self that is just waiting to be heard, acknowledged, and revealed in all of its awakened joyful brilliance.

Yoga Sutra Journal Questions

What activities help you focus the mind to experience your radiant, joyful Heart? Can these activities be called Yoga?

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What is the Soul?

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

Soul – Many Terms – Many Roles Ātmā That which pervades everywhere

Jiva The individual soul that lives in the body for a temporary period of time like a tenant

Puruṣa Saņkhya Philosophy’s term for the Soul’s passive state of Being with the power to perceive and experience. It is a passive observer/perceiver and is resident of the puram (the town), half sleeping like images of the reclining Viṣnu/Buddha. In its passive Observer/Perceiver form, Puruṣa is a synonym for the Cit in the YS. In its Active Seer form, Puruṣa is a synonym for the Drasta in the YS.

Cit The Yoga Sutra term for the Soul’s passive state of being – Pure Source of Consciousness – Source of the citta (mind - impure). It has the power to understand and is the One who is conscious in us as a silent Observer/Perceiver.

There is a debate as whether the citta (mind) decides to evolve or whether it is the Cit (Soul) who makes this choice. Is the Cit a distinct individual or inextricably linked to Source? Does the citta have any power to decide anything without the Cit, its Source? Your perspective depends on whether you are an Advaitan (Soul and Source are One) or a Dvaitan (Soul and Source are two).

In my view, both perspectives are true on a continuum of the Soul’s (Cit) evolution from limitation to the Freedom of realizing its Source as an eternal awake Spirit (Draṣţa). As long as we believe we are an individual soul (Cit), we keep evolving as an individual mind-soul (buddhi/citta + Cit) from life to life, somewhat disconnected from our pure unchanging Source/Spirit (Draṣţa). But when we become completely Free or Enlightened (Kaivalyam), all individuality ceases because the citta (mind) finally decides through freewill to surrender all of its activities (karma-s) to the dictates of its Source of Consciousness (Draṣţa). The student (citta) must decide she wants to learn from the Inner Knower/Teacher (Draṣţa).

Until that day, the Cit can only observe as a passive Puruṣa and cannot direct the show of our lives as an active Inner Teacher/Knower (Draṣţa). It cannot act as the master of our minds. What we call transformation of the soul is the citta (mind’s) gradually disidentification with the dictates of the world and instead listening to the guidance of its activated Draṣţa (Spirit). When Cit cannot identify who it is other than through the still unevolved citta (mind), we call that mix up “soul”. When that mix up ends, the individual soul has become re-identified with Draṣţa and has merged with its Source, Universal Spirit. The mind-soul’s transformation is finally complete. It has gotten off the wheel of life and death and is Free!

Draṣţa The Draṣţa is the YS term for Soul’s active state of Being with the power to actively perceive and experience , to attentively shine like the brilliant Sun. The Spirit in such an watchful state has become firmly rooted in its original state of being as the master of the mind.

When citta does decide to surrender to the Heart (Cit), the mind (citta) will evolve into a sattvic mind, pure enough to reflect the true nature of its Spirit (Draṣţa). Its kleśa-s will have decreased while its vivekam (inner wisdom) will have increased until it becomes continuous vivekam (Kaivalyam – Freedom). The mind (citta) has to decide to wake up the sleeping Giant (Puruṣa/Cit) within at which point the Cit becomes the active Master of the mind called Draṣţa in the YS.

I-3 Tadā-draṣtuh-svarūpe-avastānam

As a result of being in the state called Yoga (CVN), the Soul (Cit or Puruṣa), becomes firmly rooted in Its own original state of Being - Draṣta (Active Seer) and takes its rightful place as master of the mind (citta).

The mind’s vṛtti-s (activities) have become so focussed in one direction for a sustained period of time (nirodhaḥ) that the mind (citta) takes the same form as the Cit (Soul). The Cit is now awake and free from the limitations of its mind-body lens of perception. It is now shining in its original form as Draṣta (Spirit) like the Sun.

I-4 Vṛttisārūpyam-itaratra

Otherwise, the Cit takes the same form as the citta’s (mind’s) vṛtti-s (5 mental processes).

Svarūpyam means the Cit’s (Soul’s) original form (YS I,3)
Sārūpyam means NOT the Cit’s (Soul’s) original/true form. In such a state of ignorance, the Cit (Soul) takes the same form as the mind’s vṛtti-s (YS I,4). The Soul is entrapped by the mind-body experience and cannot see clearly.

The Soul can only see what the mind presents to It through the mind’s mirror. Yoga practice is like using Windex. We have to continuously clean the mirror of the mind so that it can reflect the Light of the Spirit directly, not through a glass darkly.

For now we see in a mirror dimly, but then face to face. Now I know in part, but then I shall know just as I also am known ~1 Corinthians 12

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

Yoga Sutra

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What are the Five Cognitive Processes of the Mind?

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

I-5 Vṛttayaḥ pancatayyaḥ-kliṣţākliṣţaḥ

The five vṛtti-s can lead to a state of a mind clouded by misperception (by the 5 kleśa-s – see YS Ch II) OR an unclouded mind.

The mind cannot give us lasting Happiness (Ānanda). It can only bring us duhkham (mind clouded by the 5 kleśa-s) or sukham (pleasure and comfort that always turns into duhkham).

The mind is not given a positive role in finding lasting Happiness. It can only give us unhappiness (a clouded mind) or NO unhappiness (neutral state with an unclouded mind). Only freeing the Cit (Soul) from the clouded mind that it sees through can give us lasting Happiness (Ānanda)– Kaivalyam (Freedom).

Happiness is our natural state when the mind is free from is obscuring kleśa-s. In this state, the Cit becomes the master of the mind and the mind becomes the tool of the Cit rather than the citta (mind) thinking it is the Cit (Master – True Self).
At best, the mind (Individuated consciousness) can be crystal clear like a diamond and perfectly reflect the source of its Light, the Cit (Pure Consciousness). This Happiness is our natural state.

The mind (citta) is only known through its five cognitive processes (vṛtti-s):
I-6 Pramāna -viparyaya-vikalpa- nidrā -smṛtayaḥ

Pramāna: Correct understanding
Viparyaya: Misunderstanding
Vikalpa: Imagination
Nidrā: Sleep
Smṛti: Memory

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

What is the Mind?

1-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN

The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).

The Mind – Many Terms – Many Roles Manas – Mental processor - processes all sensations - leader of the senses – etymologically related to the word “man” or “hu-man”. It can’t process outside information/knowledge (vidya) via the senses clearly because of ignorance/misperception (avidya). It has not applied knowledge through actions from deep within (vivekam) – the manomaya (brain, 6^th sense) level in pancamaya system.

Ahamkara – Ego - believes it is in charge (the Master of the system) – steals the Cit’s (Soul’s) power to direct our lives. It does not understand that Cit (Soul, Seat of Consciousness) is its Source. It is the interface between the manomaya (brain) and vijnānamaya (deep-seated applied knowledge) level in pancamaya system.

Buddhi – Deeper mind – Values, deep seated samskāra-s (unconscious patterns/tendencies from this life and other lives). It must be trained to choose correctly and help the manas (brain) decide what to allow through its filter and what to reject. It is closest to the Draṣţa (Active Perceiver, Soul). The more sattvic (pure) it is, the more vivekam (intuitive, unmediated wisdom) it has at its disposal. When it is able to listen to the whisperings of the Soul, it receives its unmediated perfect wisdom (vivekam), not based on the knowledge of senses or the brain (indriya-s/manas). It is able to reflect what the Soul (Draṣţa) correctly determines is the best course of action for the least amount of suffering in any given situation. It is the vijnānamaya (deep seated applied knowledge) level in pancamaya system.

Citta - Individuated consciousness –Part of prakṛti (mind-body-matter) – Synonymous with buddhi since it too understands that Cit (Pure Consciousness, Puruṣa, Soul) is its Source. Citta (mind) is known by its 5 cognitive processes (vṛtti-s) and is covered in kleśa-s (the 5 misperceptions of a clouded mind). As it evolves, it becomes more sattvic (pure) with more prajna-vivekam (unmediated spontaneous intuition-wisdom from the Soul) and fewer kleśa-s (5 misperceptions).

The purpose of Yoga is to bring duality to Oneness. Citta (individuated consciousness) eventually merges back into its Source, Cit (pure consciousness). The mind’s purpose is to show the external world to the internal Soul and to reflect the Light of the Soul so that it remembers who IT is (IV,23). The citta (mind) serves the Cit (Soul) and cannot function without it. It has no purpose except to act as the servant to the Soul (Cit) rather than the false master (IV, 24 and II, 21). The mind (citta) is always changing while the Perceiver (Cit) is not (IV,19).

Yoga Sutra Journal Questions for September

How do you experience that state called Yoga in your daily life? How do you uncover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

Yoga Sutra

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What is Yoga?

Patanjalie Drawing -2

I-2 Yogaḥ Citta-Vṛtti -Nirodhaḥ - CVN The state called Yoga naturally arises when we continuously practice directing (nirodhaḥ) the cognitive processes (vṛtti-s) of the mind (citta).
In Patanjali’s Yoga Sutra-s (YS), Yoga is defined in terms of sādhana (practice), which results in siddhi-s (powers), and finally Yoga’s ultimate goal, Kaivalyam (Freedom from suffering/misperception/ignorance).

There are four stages of transformation Stage 1 = Understand the mind – Chapter I (Samādhi Pādaḥ)
Stage 2 = Cleanse the body-mind through Patanjali’s 8-limbed practice – Ch II (Sādhana Pādaḥ),
Stage 3 = Use the mind for the meditative process (detach, focus, meditate) and use its powers wisely – Ch III (Vibhūti Pādaḥ)
Stage 4 = Go beyond the mind – move from vidya (knowledge based on logic) to prajna-vivekam (intuition-wisdom) – Ch IV (Kaivalya Pādaḥ)

Lakṣana Sutra – Yoga Defined When most Westerners hear the word Yoga, they think of Cirque du Soleil-like acrobats, performing outrageous contortions of their bodies for the purpose of Enlightenment. But why are these acrobats not Yogi-s? What is the difference between an acrobat and a Yogi/Yogini?

The Yoga Sutra-s are often called Raja Yoga, the King of Yoga practices, meaning practices that focus on the meditative state and finally Freedom as the outcome. A Yogi/Yogini is one who practices concentrating the mind in a positive direction for a sustained period of time. The point of all yogic practices including āsana-s (postural practices) is concentration and meditation. If the practice is not promoting mindfulness and freedom from misperception, it should not be called Yoga.

Vyāsa says our object of meditation must have 3 qualities to bring us to that natural state called Yoga: it must reduce kleśa-s (clouded thinking causing misperceptions, Ch II,3); remove our attachment to the results (phalam) of actions; turn our attention toward nirodhaḥ (that which protects the mind from distractions).

Yajnavalkya defines Yoga from a spiritual point of view. Coming from the root Yuj (union), Yoga is defined as Jivātmā (little human soul/self) uniting with Paramātmā (Big Divine Soul/Self). Vyāsa says, however, you first need Viyoga (separation/detachment) in order to experience Yoga. You need to uncover the Self, not join with it. He says Yoga comes from the word Yujir, to meditate, because the goal is to detach from our bondage to material reality (prakṛti) and to realize we are more than our minds and bodies and re-identify ourselves as Self-Puruṣa – Soul.

Duhkha (suffering) samyogam (well joined/identified with) viyogam (separation/disindentified with/detachment) yogaḥ (is Yoga) – Yoga naturally arises from disidentifying with the suffering we are completely identified with ~Vyasa

For Patanjali, Yoga is NOT defined in a spiritual way but in terms of practice. Yoga is what naturally happens when you practice mindfulness, focussing the mind for a sustained period of time in a positive direction. The focus is on practice NOT belief. It doesn’t matter what you believe in fact. Just practice and see for yourself what you experience. You may or may not call that experience spiritual or not; thus, the birth of the many spiritual/mindfulness paths, describing these Yogic experiences in multifold ways from atheistic to theistic to agnostic.

Yoga Sutra Journal Questions for September How do you experience that state called Yoga in your daily life? How do you undercover your natural state of Happiness and Joy? What activities help you reign in the untamed mind so that you can experience the Joy that naturally arises from that quiet state of body-mind? Can all of these activities promote that state of mind called Yoga? Can they all be considered Yoga practices?

What brings you into the Zone, into the Flow and out of your head? Is it doing “Yoga” practices such as āsana-s (postural practices), prānāyāma (breathing practices), ādhyāya (chanting practices), or dhyāna (meditation practices)? Or is it walking in nature, playing with children, playing music, spending time with your life partner, gardening, playing sports, creating art, cooking, writing, or reading books? Can they all be considered Yoga practices?

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Applied Knowledge Passed Down

I-1 Atha-yogānuśāsanam Now, let’s start our study of Yoga as it has been practiced, experienced, applied, and only then passed down from teacher to student throughout the centuries. May it be an auspicious beginning for the benefit of all future generations of Yogi-s.

Yoga-anuśāsanam This applied (not theoretical) knowledge/wisdom brings you to that state called Yoga.

Anuśāsanam is applied/practical knowledge versus Jignyāsa, which is mere theoretical knowledge.
Anu + sāśanam = to follow (practice) + theory/philosophy/ facts/nothing to argue about/not open to being disputed.

A change is going to happen. What propels us from transmission of knowledge to transformation? Practicing, experiencing, and applying the knowledge is the first step. Then it must be passed down to the next generation. You start as a student, but you must become a teacher to create the guruparampara. Ideally, this knowledge is transmitted from teacher to student directly, not through books or other media, for a direct transmission experience to happen.

Practice is more important than theory. I am learning the theory in order to practice. The same idea is expressed in the Hatha Yoga Pradipika. Only practice will give you results. Theory alone will not. Just because you dress like a Yogi, you will not become a Yogi. Speaking like a Yogi will not give you results. This regular and long-term practice of Yoga creates authenticity or satyam (truth). The experienced teacher says, “Don’t have any doubts. I teach from a tradition which I have followed and now I am passing on to you to follow.” Patanjali never claims authorship for the YS - he is merely its compiler, passing down its knowledge from the Veda-s to future generations.

This YS is a closed loop. Atha (authority to teach) comes first, but you must follow what you know (Anuśāsanam) in order to have that authority to pass on the knowledge of Yoga to future generations.

Yoga Sutra

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