“samkalpaprabhavan kamams tyaktva sarvan asesatah manasaivendriyagramam viniyamya samantatah” “Relinquish without exception all longings born of sankalpas (plannings), and completely control, sheerly with the mind, the sensory organs, the sensory powers, and their contact with the ubiquitous sense objects.” This verse, essentially a meditation technique comes from chapter six
“yogayukto visuddhatma vijitatma jitendriyah sarvabhutatmabhutatma kurvann api na lipyate” “No taint (karmic involvement) touches the sanctified man of action who is engaged in divine communion (yoga), who has conquered ego consciousness (by attaining soul perception), who is victorious over his senses, and who feels his self as the Self
Life tends to be a vicious cycle. We go on asking questions while the answer is embedded in the question. When the questions arises, the answer gets hidden. As the question gathers more intensity, the answer moves further away. One thing leads to another until the cycle gets complete, goes
2.54 Svavisaya asmprayoge cittasya svarupanukarah iva indriyanam pratyaharah Withdrawing the senses, mind and consciousness from contact with external objects, and then drawing them inwards towards the seer, is pratyahara. In one of the famous pictures in the Bhagavad Gita, Lord Krishna is sitting on a five-horse chariot, holding
2.49 Tasmin sati svasa prasvasayoh gativicchedah pranayamah Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It is to be practiced only after the previous limb (asana) is accomplished. Here Patanjali emphasized on the proper order of yoga practice – pranayama is to
2.17 Drastrdrsyayoh samyogah heyahetuh The cause of pain is the association or identification of the seer (atma) with the seen (prakrti) and the remedy lies in their dissociation. After explaining five afflictions in previous sutras, Patanjali now focused on the cause of the afflictions. He concluded that all
2.10 Te pratiprasavaheyah suksmah Subtle afflictions are to be minimized and destroyed with the dissolution of mind. In verses 2.3 to 2.9, Patanjali enumerates five afflictions (klesah) which prevent self-realization, namely avidya (ignorance), asmita (egoism), raga (attachment), dvesa (aversion) and abhinivesah (clinging to life). These five klesah can
2.1 Tapah svadhyaya iswarapranidhnani kriyayogah Burning zeal in practice, self-study and study of scriptures, and surrender to Divine are the acts of yoga. In the first verse of the second chapter, Sadhana Pada, Patanjali introduced the term “Kriya Yoga”. Kriya means action, but Patanjali’s Kriya Yoga has a
From a unknown poet: Sometimes night surrounds me, sometimes i summon the day. Sometimes a radiance seeks me, sometimes i radiate light. How do i know when it is the voice of my being and when it is the mind? You know but you don’t know. You know but don’t
Kabir says, The Path of Love is very narrow. There, two cannot walk. It the path is very narrow how can two walk. It only fits one. Impossible for two to walk the path. But to love, two is required. How can we have dialogue with just one? Who are you conversing with?
