अध्याय name is ज्ञानकर्मसंयास योग Circle (or cycle) of life of a Jiva श्रीभगवान् उवाच । इमं विवस्वते योगं प्रोक्तवान् अहमव्ययम् । विवस्वान् मनवे प्राहमनुरिक्ष्वाकवेऽब्रवीत्॥४.१॥ श्रीभगवान् उवाच: I (अहम्) taught (प्रोक्तवान्) this (इमम्) imperishable (अव्ययम्) योग (योगम्) to विवस्वान् (विवस्वते), विवस्वान् taught (प्राह) it to मनु (मनवे) and मनु taught (अब्रवीत्) it to इक्ष्वाकु (इक्ष्वाकवे). विवस्वान् is translated as the सूर्य and श्रीकृष्ण says that He taught the original कर्मयोग to the … Continue reading Gita word-to-word commentary using Sanskrit non-translatables – Chapter 4
Gita word-to-word commentary using Sanskrit non-translatables – Chapter 3
अर्जुन उवाच । ज्यायसी चेत् कर्मणस्ते मताबुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसिकेशव ॥३.१॥ अर्जुनः said: If (चेत्), O! जनार्दन, your (ते) contention (मता) is that knowledge (बुद्धिः) is better (ज्यायसी) than action (कर्मणः), why (किम्) then (तत्) do you impel (नियोजयसि) me (माम्) into this gruesome (घोरे) action(कर्मणि), O! केशव. व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीवमे । तदेकं वद निश्चित्य येनश्रेयोऽहमाप्नुयाम् ॥३.२॥ With words (वाक्येन) that are seemingly (इव) contradictory (व्यामिश्रेण), you appear to be (इव) confusing (मोहयसि) my (मे) mind (बुद्धिम्). Having decided (निश्चित्य) which is better (तत्), tell me (वद) the one … Continue reading Gita word-to-word commentary using Sanskrit non-translatables – Chapter 3
Gita word-to-word commentary using Sanskrit non-translatables – Chapter 2
Satya is at the heart of Adhyatma - the fundamental particle of everything सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।विषीदन्तमिदं वाक्यमुवाचमधुसूदनः।।2.1।। सञ्जय उवाच – says सञ्जय, तं – to him, तथा – in that way, कृपया – by pity, आविष्टम् – was overwhelmed, अश्रुपूर्णा – filled with tears, आकुल इक्षणम् – with eyes stressed, विषीदन्तम् – (and) was sad, इदं – this, वाक्यम् – statement, … Continue reading Gita word-to-word commentary using Sanskrit non-translatables – Chapter 2
Gita word-to-word commentary using Sanskrit non-translatables – Chapter 1
धृतराष्ट्र उवाच धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः | मामकाः पाण्डवाश्चैव किमकुर्वतसञ्जय || धर्मक्षेत्रे - in the field of धर्म, कुरुक्षेत्रे – at (the field called as) कुरुक्षेत्र, समवेता – assembled, युयुत्सवः – desiring to fight, मामकाः – my (people), पाण्डवा: च एव – and the पाण्डव indeed, किम – what? अकुर्वत – did (they) do, O सञ्जय 1.1 धृतराष्ट्र said On the holy field of कुरुक्षेत्र, gathered … Continue reading Gita word-to-word commentary using Sanskrit non-translatables – Chapter 1
Gita using Sanskrit non-translatables – an introduction
ॐ तत् सत् ॐ श्री गुरुभ्यो नम: प्रश्न: What are we to expect in this translation of the श्रीमद्भगवद्गीता? उत्तर: The format adopted in this translation is as follows: The श्लोक comes firstA word-to-word meaning with translation in English followsA commentary is provided where the श्लोक needs one to elaborate its meaning in a clearer … Continue reading Gita using Sanskrit non-translatables – an introduction
Why/ how should we celebrate a New Year or an Anniversary or a birthday?
Why do we celebrate New Year eve? Or our anniversaries? Why do we “celebrate” festivals? More particularly, what does celebration mean and is there a certain way an ideal “celebration” needs to be undertaken? There is a certain “routine” one may ascribe to an anniversary celebration also as undertaken by normal people (receive wishes from … Continue reading Why/ how should we celebrate a New Year or an Anniversary or a birthday?
Durga Stuti before any new venture/ vocation (from Virata Parva of Mahabharata)
विराट पर्व is primarily devoted to the sons of पाण्डू under employment. And as they embark on their employment, युधिष्ठिर does a स्तुति of श्री दुर्गा. What is presented below is the स्तुति along with a literal translation of each of the श्लोक for interest of the readers. Practicing Hindus may chant these श्लोक before … Continue reading Durga Stuti before any new venture/ vocation (from Virata Parva of Mahabharata)
Nature of experience in the state of Moksha
How does one experience oneself and the world when one attains their innate core identity? The idea of oneness is often difficult to understand given that all of us experience life as a duality (or a plurality). विवेकचूडामणि is a प्रकरण शास्त्र composed by श्री आदि शंकराचार्य in which a गुरु explains the true nature of reality … Continue reading Nature of experience in the state of Moksha
Conduct of an employee – what does Mahabharata say on this topic?
धौम्य is the Purohita of the Pandavas. In the Virata Parva, as Yudhistira along with wife and brothers decide to work as employees the kingdom of Virata, धौम्य gives advice to the Pandavas on the rules of conduct of an employee. What is the relevance of such a discussion in modern world? My sense is … Continue reading Conduct of an employee – what does Mahabharata say on this topic?
Why do we have the idea of a nation?
This blog is an Independence Day special. What should the idea of a nation be? During Olympics, we witness the wins of sportsmen representing a nation and get happy when the country we belong to win medals while appreciating the sportsperson also. Why are we happy if our nation does well in a medal tally … Continue reading Why do we have the idea of a nation?
Simplified overview of Yogasutra using lens of Sanatana Dharma
People interested in deeper ideas about योग are often asked to refer to पतंजलि योगसूत्र. And there are various books written by Swamijs like Swami Vivekananda or Swami Krishnananda and there are books written by academicians like Edwin Bryant. And of course, there are videos on Youtube where one comes across videos by various kinds … Continue reading Simplified overview of Yogasutra using lens of Sanatana Dharma
From self-respect to self-realization (using Dharma lens)
Abraham Maslow, in his hierarchy of needs, puts self-respect as the fourth highest need and self-realization as the highest need. Or to use the language of शक्ति traditions, to move up from lower चक्र like मूलाधार, अनाहत, etc to the highest viz सहस्रार चक्र is the goal of the tradition. What exactly is our true … Continue reading From self-respect to self-realization (using Dharma lens)
Wisdom of Savitri
The story of सावित्री is known to most Hindus. Within the महाभारत, the event comes up towards the end of Vanaparva as Rishi Markandeya relates the story to Yudhistira. But while the high-level story may be known, the specific nuances of धर्म conveyed by सावित्री to यम and thereby impressed him may not be very … Continue reading Wisdom of Savitri
How Karma works – Vyadha Gita
ब्राह्मण उवाच कथं संभवते योनौ कथं वा पुण्यपापयोः | जातीः पुण्या ह्यपुण्याश्च कथं गच्छति सत्तम || Asks the ब्राह्मण! How does आत्मा take its birth and how does it become attached to पुण्य and अपुण्य? O great one! How does it come to belong to a person with पुण्य character and another with अपुण्य character? … Continue reading How Karma works – Vyadha Gita
Can anyone live without killing any creature? Vyadha Gita
The ब्राह्मण knows and sees the व्याध doing कर्म of a butcher. He naturally therefore asks the व्याध that being such a knowledgeable person, how can the व्याध perform acts of हिंसा. Can people aligned to the वेद perform such कर्म? This is an age-old question that never ends. Can one ever call oneself a … Continue reading Can anyone live without killing any creature? Vyadha Gita
How do persons of each Guna behave? Vyadha Gita
ब्राह्मण उवाच सत्त्वस्य रजसश्चैव तमसश्च यथातथम् | गुणांस्तत्त्वेन मे ब्रूहि यथावदिह पृच्छतः || ब्राह्मण asked: Truly described to me as I ask you to convey the respective specifics about सत्व, रजस् and तमस् गुण. व्याध उवाच हन्त ते कथयिष्यामि यन्मां त्वं परिपृच्छसि | एषां गुणान्पृथक्त्वेन निबोध गदतो मम || व्याध said: I shall tell you … Continue reading How do persons of each Guna behave? Vyadha Gita
What does living with Shistachara mean – from Vyadha Gita
महाभारत and other पुराण have various श्लोक other than श्रीमद्भगवद्गीता which convey wisdom of the वेद. One of the celebrated events is referred to as व्याध गीता which is a long and wonderful conversation between a ब्राह्मण named Kaushika who approaches a व्याध (butcher) to learn about wisdom of the वेद. Given the long nature … Continue reading What does living with Shistachara mean – from Vyadha Gita
How to identify a Brahmana?
In मार्कण्डेय समस्या पर्व within वनपर्व of महाभारत, there is a famous episode called popularly as the व्याधगीता. The following is a small extract of this episode which in simple terms defines the qualifying criteria for who may be called as a ब्राह्मण य: क्रोधमोहौ त्यजति तं देवा ब्राह्मणं विदुः। यो वदेदिह सत्यानि गुरुं संतोषयेत् च।। हिंसितश्च … Continue reading How to identify a Brahmana?
Who is a Shudra or a Brahmana?
In अजगरपर्व within वनपर्व of महाभारत, there is an interesting event where one of the ancestors of the Pandavas, King Nahusha, takes the birth as a python after being given a शाप by ऋषि अगस्त्य. And when भीम walks around in the forest, the python coils around भीम who is unable to escape. As it … Continue reading Who is a Shudra or a Brahmana?
Behaviour and conduct across four Yugas
In the तीर्थयात्रा पर्व within वनपर्व of श्रीमहाभारत, there is an encounter between भीम & हनुमान. This is a glorious encounter where हनुमान shows His विराट रूप at the request of भीम. They also have a long conversation on various matters. One of the question put by भीम to हनुमान is about चतुर्युग as to … Continue reading Behaviour and conduct across four Yugas
What is the benefit of doing धर्म?
What is the benefit of living a life of धर्म – asks द्रौपदि to Yudhistira. While Kauravas live in a luxurious palace by taking recourse to अधर्म, Pandavas are suffering life inside a forest. द्रौपदि was in deep anguish and strongly admonishes Yudhistira that if living a life a धर्म gives misfortune, why must one … Continue reading What is the benefit of doing धर्म?
Value of forgiveness (क्षमा)
Within the Arjunabhigamana पर्व of the Aranya पर्व of महाभारत, one of the famous श्लोक on क्षमा is captured below. This is conveyed by Yudhistira to Draupadi when she questions on how he does not experience anger and why he is considering to give the Kauravas who have behaved in a wicked manner against the … Continue reading Value of forgiveness (क्षमा)
Benefits of Satsanga (सत्संग)
Within अरण्यक पर्व of the वनपर्व of the महाभारत, there is an event when Yudhistira sets out to the forest as an outcome of losing the game of dice against the Kauravas. As he sets out, the citizens of Hastinapur approach him telling him that they too will accompany Yudhistira to the forest. This memorable … Continue reading Benefits of Satsanga (सत्संग)
Agni Stuti in the Sabha Parva of Mahabharata
In the दिग्विजय पर्व within सभापर्व of the महाभारत, there is an episode where सहदेव goes into a battle with राजा नील who was the king of माहिष्मती. राजा नील had the support of अग्नि which was troubling the army of सहदेव and the battle was being lost by him. In this state, सहदेव resorted … Continue reading Agni Stuti in the Sabha Parva of Mahabharata
Conduct of a सज्जन as against a दुर्जन
सज्जन refers to one who displays truthful conduct while दुर्जन is one who is dishonest. In the Adiparva of the Mahabharata, there is an episode where Shankuntala comes to Dushyanta with their child Bharata but Dushyanta refuses to recognise her. Shakuntala is rightfully upset with this behaviour and castigates him severely for his bad conduct. … Continue reading Conduct of a सज्जन as against a दुर्जन
Yayati’s realisation on desires
There is an episode in the महाभारत where Yayati expresses interest to his sons to enjoy a youthful life and asks his sons to exchange their youthful body with his old body. One of his sons, Puru, agrees and Yayati enjoys the pleasures of physical body using the youthful body of Puru. After a few … Continue reading Yayati’s realisation on desires
Importance of wife as per Shakuntala
There is an episode in the महाभारत when शकुंतला goes to दुश्यंत along with their son, भरत. However, दुश्यंत refuses to recognize शकुंतला and acknowledge their गंधर्व विवाह undertaken a few years back. What follows is a long dialogue between each other. An extract is this dialogue is how शकुंतला admonishes दुश्यंत of his refusal … Continue reading Importance of wife as per Shakuntala
Understanding fitness – my personal perspective using धर्म lens
Apologies in advance but this blog will get a little personal (which I usually avoid but given that I am sharing “my” idea of fitness, I am including some personal elements) I am personally not sure if I have the पात्रता or qualification to talk on the topic of mental fitness . I am not … Continue reading Understanding fitness – my personal perspective using धर्म lens
Matrika – Mystical ideas behind Samskrita Varnamala
People who chant ललिता सहस्रनाम will be familiar with the following श्लोक: पराशक्ति परानिष्ठा प्रज्ञानघन रूपिणी । माध्वीपानालसा मत्ता मातृका वर्णरूपिणी ।। What does मातृका mean? We may have often heard that संस्कृत अक्षर are themselves expression of the Divine and संस्कृत is therefore referred to as देवता भाषा. It is often said by elders … Continue reading Matrika – Mystical ideas behind Samskrita Varnamala
Swadharma (स्वधर्म) and career
In the past few decades, the word “career” has assumed a lot of importance. On the other hand focus of our शास्त्र is on स्वधर्म . This blog takes up these two words and explores the right course of action that we may adopt for our own life. What does “career” mean? The Cambridge English dictionary … Continue reading Swadharma (स्वधर्म) and career
Patanjali Yogasutra IV (कैवल्य पाद) – 31 to 34
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयम् अल्पम् ।। ३१।।तदा - from this, सर्व - all, आवरण - covering, मल - dirt, अपेतस्य - been removed, ज्ञानस्य - of ज्ञान, अनन्त्यात् - because of being endless, ज्ञेयम् - that which is to be known, अल्पम् - littleAt this point, because of the unlimited nature of knowledge when all impurities … Continue reading Patanjali Yogasutra IV (कैवल्य पाद) – 31 to 34
Are events in पुराण/ इतिहास real or imaginary?
Historicity of पुराण/ इतिहास texts are often questioned by kids/ adults. Some of the event in these texts seem credible while others incredible. The intent behind this question is that in case they are true, one may take them seriously but if untrue, one may ignore them or at best, treat them as works of … Continue reading Are events in पुराण/ इतिहास real or imaginary?
Patanjali Yogasutra IV (कैवल्य पाद) – 21 to 30
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च २१।।चित्त, अन्तर - other, दृश्ये - if it is seen, बुद्धि, बुद्धे: - of the बुद्धि, अतिप्रसङ्गः - excessive contact, unwarranted stretch, स्मृति, संकर: - confusion, mixing up of, च - andIf (the mind) were cognized by another mind, then there will be infinite regress of one's बुद्धि (being known) by another … Continue reading Patanjali Yogasutra IV (कैवल्य पाद) – 21 to 30
Patanjali Yogasutra IV (कैवल्य पाद) – 11 to 20
हेतुफलाश्रयालम्बनै: संगृहीतत्वाद् एषाम् अभावे तदभाव: ।।११।।हेतु - cause, फल - fruit, effect, motive, आश्रय - substratum, आलम्बनै: - support, संगृहीतत्वाद् - because of being held together, एषाम् - of them, अभावे -in the absence, तद् - those (the संस्कार) , अभाव - there is absence ofSince (संस्कार) are held together by immediate cause, motive, mind, … Continue reading Patanjali Yogasutra IV (कैवल्य पाद) – 11 to 20
Patanjali Yogasutra IV (कैवल्य पाद) – 1 to 10
जन्मौषधिमन्त्रतप: समाधिजा: सिद्धय: ।।१।।जन्म - birth, औषधि - medicine, मन्त्र, तप: - austerity, समाधि, जा: - born, सिद्धय - mystic powersThe various सिद्धि arise due to जन्म, औषधि, मंत्र, तप and समाधिThe various सिद्धि covered till now may arise in people on account of five reasons. First, they can be the results of कर्म done … Continue reading Patanjali Yogasutra IV (कैवल्य पाद) – 1 to 10
Patanjali Yogasutra III (विभूति पाद): 51 to 55
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनर् अनिष्टप्रसङ्गात् ।।५१।।स्थानि - celestial beings, उपनिमन्त्रणे - upon the invitation, सङ्ग - attachment, स्मय - smile/ conceit, आकरणं - not performing, पुनर् - again, अनिष्ट - undesirable ,प्रसङ्गात् - inclination, attachmentIf solicited by celestial beings, (the योगी) should not become smug, because the tendency towards undesirable consequences can once again manifest.श्रीरामायण, महाभारत … Continue reading Patanjali Yogasutra III (विभूति पाद): 51 to 55
Patanjali Yogasutra III (विभूति पाद): 41 to 50
श्रोत्राकाशयो: संबन्धसंयमाद् दिव्यं श्रोत्रम् ।। ४१।।श्रोत्र - ear, organ of hearing, आकाशयो: - space, संबन्ध - relationship, संयमाद् - by संयम, दिव्यं - divine, श्रोत्रम् - hearingBy संयम in the relationship between the organ of hearing and space, divine hearing is attainedआकाश is the substratum of sound, as per सांख्य metaphysics. Sound vibrations require a … Continue reading Patanjali Yogasutra III (विभूति पाद): 41 to 50
Patanjali Yogasutra III (विभूति पाद): 31 to 40
कूर्मनाद्याम् स्थैर्यम् ।। ३१।।कूर्म - tortoise, नाद्याम् - subtle channel, स्थैर्यम् - steadiness(By संयम) of the सूक्ष्म कूर्म-नाडी, स्थिरता is attainedBelow the pit of the कंठ, says व्यास, is a particular नाडी shaped like a कूर्म. As per तंत्र physiology, just as gross body is pervaded by innumerable blood vessels, there is a subtle network … Continue reading Patanjali Yogasutra III (विभूति पाद): 31 to 40
Patanjali Yogasutra III (विभूति पाद): 21 to 30
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षु: प्रकाशासंप्रयोगेsन्तर्धानम् ।।२१।।काय - body, रूप - form, संयमात् - by performing संयम, तद् - that, ग्राह्य - to be grasped or known, शक्ति - power, स्तम्भे - on the obstruction, चक्षु: - eye, प्रकाश - light, असंप्रयोगे - on the absence of contact, अन्तर्धानम् - invisibilityBy performing संयम on the outer form … Continue reading Patanjali Yogasutra III (विभूति पाद): 21 to 30
Patanjali Yogasutra III (विभूति पाद): 11 to 20
सर्वार्थतैकाग्रतयो: क्षयोदयौ चित्तस्य समाधिपरिणाम: ।।११।।सर्वार्थत - (focussed on) all objects, एकाग्रतयो: - focussed on one object, क्षय - destruction, उदयौ - rise, चित्तस्य - of the चित्त, समाधि, परिणाम - transformationThe attainment of the समाधि state involves the elimination of all-pointedness (wandering) of the चित्त and the rise of one-pointedness (concentration)परिणाम means transformation. पतंजलि uses … Continue reading Patanjali Yogasutra III (विभूति पाद): 11 to 20
Patanjali Yogasutra III (विभूति पाद): 1 to 10
देशबन्धश्चित्तस्य धारणा ।।१।।देश - place, बन्ध: - bound, fixed, चित्तस्य - of the चित्त, धारणाधारणा is the fixing of the चित्त in one place(There first five अङ्ग are referred to as external अङ्ग and the last three are internal अङ्ग).From धारणा (6th अङ्ग), we get into a deeper engagement with ideas on what concentration as … Continue reading Patanjali Yogasutra III (विभूति पाद): 1 to 10
Patanjali Yogasutra II (साधना पाद): 51 to 55
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थ: ।।५१।।बाह्य - external, अभ्यन्तर - internal, विषय - the sphere, range, अक्षेपी - surpassing, चतुर्थ - the fourthThe fourth (type of प्राणायाम) surpasses the limits of external and internalWhile कुम्भक involves cessation of inhalation and exhalation, the fourth one referred here is called as केवल-कुम्भक by विज्ञानभिक्षु while बृहन्नारदीय पुराण refers to this … Continue reading Patanjali Yogasutra II (साधना पाद): 51 to 55
Patanjali Yogasutra II (साधना पाद): 41 to 50
सत्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च।। ४१।। सत्व,शुद्धि - purification, सौमनस्य - cheerfulness, एकाग्र्य - one pointedness, इन्द्रिय - senses, जय - control, आत्म - Self, दर्शन - direct seeing, योग्यत्वानि - qualification, fitness, च - and Upon purification of the mind, (one attains) cheerfulness, one-pointedness, sense control and fitness to perceive the Self. Previous सूत्र was focused on … Continue reading Patanjali Yogasutra II (साधना पाद): 41 to 50
Patanjali Yogasutra II (साधना पाद): 31 to 40
HB: When you quote Vyas for ahimsa or brahmachrya.... which work are u referring to ? UB: व्यास is the name of the person who has written a commentary on the Sutra. In fact, no one reads the original Yogasutra without the commentary of व्यास जातिदेशकालसमयानवच्छिन्ना: सार्वभौम महाव्रतम् ।। ३१।। जाति - class, caste, occupation, … Continue reading Patanjali Yogasutra II (साधना पाद): 31 to 40
Patanjali Yogasutra II (साधना पाद)- 21 to 30
तदर्थ एव दृश्यस्यात्मा ।। २१।। तत् - his (the seer पुरुष), अर्थ - purpose, एव - only, दृश्यस्य - of the knowable, of that which is seen, आत्मा - essential nature, existence The essential nature of that which is seen is exclusively for the sake of the Seer. That which is experienced, an object that … Continue reading Patanjali Yogasutra II (साधना पाद)- 21 to 30
Patanjali Yogasutra II (साधना पाद)- 11 to 20
ध्यानहेयास्तद्वृत्तय: ।।११।। ध्यान - meditation, हेया: eliminated, तद् - that, their (the क्लेश), वृत्तय - changing states of mind The वृत्ति produced by these क्लेश are eliminated by ध्यान. पतंजलि reconfirms here that the वृत्ति (referred to in Sec 1) are triggered or produced by the five क्लेश we discussed earlier. व्यास therefore states that … Continue reading Patanjali Yogasutra II (साधना पाद)- 11 to 20
Patanjali Yogasutra II (साधना पाद)- 1 to 10
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोग: ।।१।। तपः - austerity, स्वाध्याय - self-study, ईश्वर प्रणिधान - submission to ईश्वर, क्रियायोग: तप, स्वाध्याय & ईश्वर प्रणिधान are (together referred to as) क्रियायोग In समाधि पाद, पतंजलि dwelt on समाधि and वृत्ति. In साधना पाद, He will dwell deeper into the functioning of the चित्त. अभ्यास & वैराग्य were conveyed … Continue reading Patanjali Yogasutra II (साधना पाद)- 1 to 10
Yogasutra I: Sutra 41 to 51
I will be sending a rather long context-setting write-up tomorrow morning. Apologies in advance for the length but before we move on to the subsequent सूत्र, I felt that it may be useful to share perspective on the basic principles of thought applied by योग as it defines its journey towards मुक्ति. If we are … Continue reading Yogasutra I: Sutra 41 to 51
Patanjali Yogasutra I: 31/40
दु:खदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुव: ।।३१।। दु:ख - pain, दौर्मनस्य - dejection, अङ्गमेजयत्व - trembling of limbs, श्वास - inhalation, प्रश्वास: - exhalation, विक्षेप - distraction, सहभुव: - occur with, accompany Suffering, dejection, trembling, inhalation and exhalation accompany (the distractions or अंतराया given in the previous सूत्र) दु:ख - pain. Tradition points to three sources of दुःख viz … Continue reading Patanjali Yogasutra I: 31/40
Patanjali Yogasutra I: 21 – 30
तीव्र संवेगानाम् आसन्न: ।।२१।। तीव्र - keen, संवेगानाम् - for those with intensity, आसन्न: - near, proximate For those who apply themselves intensely, the progress is speedy. वाचस्पति observes that while all योगी apply themselves on this path, all do not attain the goal. He considers these differences due to the strength (or weakness) of … Continue reading Patanjali Yogasutra I: 21 – 30
Adhyatma Writings 