Yoga Sutras

Yoga Sutras with Ashtanga Vinyasa Practice (10-Day Course)

Learn Patanjali Yoga Sutras from the best Yoga school (Tirisula Yoga), taught by Master Paalu. Being well versed and experienced in teaching Yoga sutras and Philosophy, he’s views and explanations will resonate within you and transform your soul from within.

 

Yoga is not asana or posture practice. To develop from a beginner Yoga practitioner (it does not matter how many advanced yoga asana you can do) to a sadhaka (a regular intense Yogi), one must learn Pantanjali Yoga Sutras to truly learn Yoga. This 10-daysYoga program is divided into an early morning Ashtanga Vinyasa Practice, followed by Yoga Sutras chanting and theory.

 

This is also 1 module under our 300hr Advanced Yoga Teacher Training Program, which counts towards a total of 500hr Yoga Teacher Training hours.

 

Duration:

  • Course (Practical, Theory and Teaching) 10 days of 5.5 hours daily = 55 hours
  • Project Work / Assignment / Presentation: 15 hours
  • Reciting of Sutras: 15 hours
  • Total: 85 hours

 

Requirements:

Students should have practiced Ashtanga Vinyasa Yoga before. If not, please write to us at info@tirisulayoga.com.

 

What is covered?

Practical: Asanas practice

  • AshtangaVinyasa Primary Series, or Yoga Chikitsa (Yoga Therapy) Series, focusing on the asanas, breathing, drishti (gaze), vinyasa (flow) and transitions.
  • Ashtanga Second series, or Nadi Shodhana (Astral tubes purification) Series is practiced, depending on the student’s progress.
  • Our Master Trainers will give individual attention to all students and give them adjustments to help students correct their alignment and deepen the asana.
  • Learn and practice dynamic asanas adjustments
  • Teaching practice

 

Practical: Advanced Pranayama

You will learn:

  • Breathing techniques based on valving the nostrils in different combinations
  • Techniques that affect the major nadis and the energy body
  • When to use bandhas to increase the effects of pranayama
  • The 5 types of pranas and 5 types of sub-pranas and how pranayama affects
  • Learn and practice breathing practices based on the four parts of the breath
  • Learn how changing the ratio of holding the breath or the length of inhale to exhale create different effects on the mind and energy body

 

Theory: Patanjali Yoga Sutras

Selected Yoga Sutras by Master Paalu Ramasamy will be taught and students can learn how to recite the sutras. There are 4 chapters (Pada) in the Yoga sutras, and the focus will be more in Chapter 1 and 2.  The verses in the sutras are listed below for easy reference.

 

Course fee:

SGD 2300

SGD 2000 (Early bird fee, registration and payment has to be made at least 8 weeks in advance) 

 

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Any further questions, please call us at 6299 51 81 or email info@tirisulayoga.com

 

 

Keep scrolling for the complete Pantanjali Yoga Sutras verses…

 

Chapter 1: Samādhi-Pāda समाधिपाद

 

अथ योगानुशासनम् ॥१॥

atha yoga-anuśāsanam ||1||

Yoga in the here and now: an introduction to the study and practice of yoga ||1||

योगश्चित्तवृत्तिनिरोधः ॥२॥

yogaś-citta-vṛtti-nirodhaḥ ||2||

When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2||

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥

tadā draṣṭuḥ svarūpe-’vasthānam ||3||

For finding our true self (drashtu) entails insight into our own nature. ||3||

वृत्ति सारूप्यमितरत्र ॥४॥

vṛtti sārūpyam-itaratra ||4||

Lacking that, misconceptions (vritti) skew our perceptions. ||4||

वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥

vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5||

There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5||

प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥

pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6||

insight, error, imaginings, deep sleep, and recollections.

प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥

pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7||

Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7||

विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥

viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8||

Error arises from knowledge that is based on a false mental construct. ||8||

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥

śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9||

Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9||

अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥

abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10||

Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10||

अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥

anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11||

Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||

अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥

abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12||

The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12||

तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥

tatra sthitau yatno-’bhyāsaḥ ||13||

Assiduousness means resolutely adhering to one’s practice of yoga. ||13||

स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥

sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14||

Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14||

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥

dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15||

Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15||

तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥

tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16||

The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16||

वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥

vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17||

This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17||

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥

virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-’nyaḥ ||18||

The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18||

भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥

bhava-pratyayo videha-prakṛti-layānam ||19||

Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19||

श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20||

And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20||

तीव्रसंवेगानामासन्नः ॥२१॥

tīvra-saṁvegānām-āsannaḥ ||21||

The goal is achieved through intensive practice. ||21||

मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥

mṛdu-madhya-adhimātratvāt-tato’pi viśeṣaḥ ||22||

This practice can be light, moderate or intensive. ||22||

ईश्वरप्रणिधानाद्वा ॥२३॥

īśvara-praṇidhānād-vā ||23||

The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24||

क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥

kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24||

Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24||

तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥

tatra niratiśayaṁ sarvajña-bījam ||25||

Ishavara is unmatched and is the source of all knowledge. ||25||

स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥

sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26||

Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26||

तस्य वाचकः प्रणवः ॥२७॥

tasya vācakaḥ praṇavaḥ ||27||

OM is a symbol for ishvara. ||27||

तज्जपः तदर्थभावनम् ॥२८॥

taj-japaḥ tad-artha-bhāvanam ||28||

Repetition of OM (with this meaning) leads to contemplation. ||28||

ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥

tataḥ pratyak-cetana-adhigamo-’py-antarāya-abhavaś-ca ||29||

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