The sutras we looked at today

Great day today up at Blue Lake  we went to  Eka Pada Sirsasana. Lots of Junior Three Poses.  Will write about it  tomorrow morning.


We spent a lot of time with the sutras this  afternoon. These are the ones  that Patricia thought were particularly important  for  teachers and students to know,  though they are all important. 

Homework is to  take on  2.1-2.26  

1.01	अथ योगानुशासनम् atha yogānuśāsanam
	With prayers for divine blessings, now begins an exposition of the sacred art of yoga. (I) Now, the teachings of yoga [are presented]. (B)
1.02	yogaś citta-vṛtti-nirodha
	Yoga is the cessation of movements in the consciousness. (I) Yoga is the stilling of the changing states of the mind (B)
1.03	tadā draṣṭuḥ svarūpe 'vasthānam
	Then, the seer dwells in his own true splendour. (I) When that is accomplished, the seer abides in its own true nature. (B)
1.04	vṛtti-sārūpyam itaratra
	At other times, the seer identifies with the fluctuating consciousness. (I) Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (B)

1.12	abhyāsa-vairāgyābhyāṁ tan-nirodahaḥ
	Practice and detachment are the means to still the movements of consciousness. (I) The vrtti states of mind are stilled by practice and dispassion. (B)
1.13	tatra sthitau yanto 'byāsaḥ
	Practice is the steadfast effort to still these fluctuations. (I) From these, practice is the effort to be fixed in concentrating the mind. (B)
1.14	sa tu dīrgha-kala-nairantarya-satkārāsevito dṛḍa-bhūmiḥ
	Long, uninterrupted, alert practice is the firm foundation for restraining the fluctuations. (I) Practice becomes firmly established when it has been cultivated uninterruptedly and with devotion over a prolonged period of time. (B)

1.28	taj-japas tad-artha-bhāvanam
	The mantra aum is to be repeated constantly, with feeling, realizing its full significance. (I) Its repetition and the contemplation of is meaning [should be performed]. (B)
1.29	tataḥ pratyak-cetanādhigamo' py antarāyābhāvaś ca
	Meditation on God with repetition of aum removes obstacles to the mastery of the inner self. (I) From this comes the realization of the inner consciousness and freedom from all disturbances. (B)

1.30	vyādhi-styāna-saṁśaya-pramādālasyāvirati-bhrānti-darśanālabdha- bhūmikatvānavasthitatvāni citta-vikṣepās te'ntarāyāḥ
	These obstacles are disease, inertia, doubt, heedlessness, laziness, indiscipline of the senses, erroneous views, lack of perseverance, and backsliding. (I) These disturbances are disease, idleness, doubt, carelessness, sloth, lack of detachment, misapprehension, failure to attain a base for concentration, and instability. They are distractions for the mind. (B)
1.31	duḥkha-daurmanasyāṅgam-ejayatva-śvāsa-praśvāsā vikṣepa-saha-bhuvaḥ
	Sorrow, despair, unsteadiness of the body and irregular breathing further distract the citta. Suffering, dejection, trembling, inhalation, and exhalation accompany the distractions (B).
1.32	tat-pratiṣedhārtham eka-tattvābhyāsaḥ
	Adherence to single-minded effort prevents these impediments. (I) Practice [of fixing the mind] on one object [should be performed] in order to eliminate these disturbances. (B)
1.33	maitrī karuṇā-muditopekṣāṇāṁ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṁ bhāvanātaś citta-prasādanam
	Through cultivation of friendliness, compassion, joy, and indifference to pleasure and pain, virtue and vice respectively, the consciousness becomes favorably disposed, serene and benevolent. (I) By cultivating an attitude of friendship toward those who are happy, compassion toward those in distress, joy toward those who are virtuous, and equanimity toward those who are non-virtuous, lucidity arises in the mind (B).
1.34	pracchardana-vidhāraṇābhyām vā prāṇasya
	Or by maintaining the pensive state felt at the time of soft and steady exhalation and during passive retention after exhalation. (I) Or [stability of mind is gained] by exhaling and retaining the breath. (B)
1.35	viṣayavatī vā pravṛttir utpannā manasaḥ sthiti-nibandhanī
	Or, by contemplating an object that helps to maintain steadiness of mind and consciousness. (I) Or else, focus on a sense object arises, and this causes steadiness of the mind. (B)
1.36	viṣokā vā jyotiṣmatī
	Or, inner stability is gained by contemplating a luminous, sorrowless, effulgent light. (I) Or [steadiness of mind is gained when] the mind is pain free and luminous (B).
1.37	vīta-rāga-viṣayaṁ vā cittam
	Or, by contemplating on enlightened sages who are free from desires and attachments, calm and tranquil, or by contemplating divine objects. (I)   Or [the mind become steady when it has ] one who is free from desire as its object. (B)
1.38	svapna-nidrā-jñānālambanaṁ-va
	Or, by recollecting and contemplating the experience of dream-filled or dreamless sleep during a watchful, waking state. (I) Or [the mind can become steady when it has] the knowledge attained from dreams and sleep as its support. (B)
1.39	yathābhimata-dhyānād vā
	Or, by meditating on any desired object conducive to steadiness of consciousness. (I) Or [steadiness of the mind is attained] from meditation upon anything of one’s inclination. (B)
1.40	paramāṇu-parama-mahattvānto ‘sya vaśīkāraḥ
	Mastery of contemplation brings the power to extend from the finest particle to the greatest. (I) The yogi’s mastery extends from the smallest particle of matter to the ultimate totality of matter. (B)

2.01	तप​:स्वाध्यायेश्वरप्रणिधानानि क्रिया-योगः tapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥ
	Burning zeal in practice, self-study and study of scriptures, and surrender to God are the acts of yoga. (I) Kriya-yoga, the path of action, consists of self-discipline, study, and dedication to the Lord. (B)
2.02	tapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥ
	The practice of yoga reduces afflictions and leads to samadhi. (I) [The yoga of action] is for bringing about samadhi and for weakening the afflictions [to yoga].  (B)

2.03	avidyāsmitā-rāga-dveṣābhiniveshāḥ kleśāḥ
	The five afflictions which disturb the equilibrium of consciousness are: ignorance or lack of wisdom, ego, pride of the ego or the sense of ‘I’, attachment to pleasure, aversion to pain, fear of death and clinging to life. (I) The impediments [to samadhi] are nescience, ego, desire, aversion, and clinging to life. (B)
2.04	avidyā kṣetram uttareṣām prasupta-tanu-vicchinnodārāṇām
	Lack of true knowledge is the source of all pains and sorrows whether dormant, attenuated, interrupted or fully active. (i) Ignorance is the breeding ground of the other klesas, whether they are in a dormant, weak, intermittent, or fully activated state (B).
2.05	anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyā
	Mistaking the transient for the permanent, the impure for the pure, pain for pleasure, and that which is not the self for the self: all this is called lack of spiritual knowledge, avidya. (I) Ignorance is the notion that takes the self, which is joyful, pure and eternal, to be the nonself, which is painful, unclean, and temporary.  (B)
2.06	dṛg-darśana-śaktyor ekātmatevāsmitā
	Egoism is the identification of the seer with the instrumental power of seeing. (i) Egoism is [to consider] the nature of the seer and the nature of the instrumental power of seeing to be the same thing. (B).
2.07	sukhānuśayī rāgaḥ
	Pleasure leads to desire and emotional attachment. (I) Attachment stems from [experiences] of happiness. (B)
2.08	duḥkhānuśayī dveṣaḥ
	Unhappiness leads to hatred. (I)
2.09	svarasa-vāhī viduṣo 'pi tathārūḍho 'bhiniveśaḥ
	Self-preservation or attachment to life is the subtlest of all afflictions. It is found even in wise men. (I) [The tendency of] clinging to life affects even the wise; it is an inherent tendency. (B)

2.15	pariṇāma-tāpa-saṁskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṁ vivekinaḥ
	The wise man knows that owing to fluctuations, the qualities of nature, and subliminal impressions, even pleasant experiences are tinged with sorrow, and he keeps aloof from them. (I) For the one who has discrimination, everything is suffering on account of the suffering produced by the consequences [of action], by pain [itself], and by the samskaras, as well as on account of the suffering ensuing from the turmoil of the vrttis due to the gunas. (B)
2.16	heyaṁ duḥkham anāgatam
	The pains which are yet to come can be and are to be avoided. (I) Suffering that has yet to manifest is to be avoided. (B)

2.27	tasya saptadhā prānta-bhūmiḥ prajñā
	Through this unbroken flow of discriminative awareness, one gains perfect knowledge which has seven spheres. (I) The yogi’s true insight has seven ultimate stages. (B)

2.29

yama-niyamāsana-prāṇāyāma-pratyāhara-dhāraṇā-dhyāna-samādhayo 'ṣṭāv aṅgāni

Moral injunctions (yama), fixed observances (niyama), posture (asana), regulation of breath (pranayama), internalization of the senses towards their source (pratyahara), concentration (dharana), meditation (dhyana) and absorption of consciousness in the self (samadhi), are the eight constituents of yoga. (I) The eight limbs are abstentions, observances, posture, breath control, disengagement of the senses, concentration, meditation, and absorption (B).

2.46	sthira-sukham āsanam
	Asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit. (I) Asana should be steady and comfortable. (B)
2.47	prayatna-śaithilyānanta-samāpattibhyām
	Perfection in an asana is achieved when the effort to perform it becomes effortless and the infinite being within is reached. [Such posture  should be attained] by the relaxation of effort and by absorption in the infinite (B).
2.48	tato dvandvānabhighātaḥ
	From then on, the sadhaka is undisturbed by dualities. (I) From this, one is not afflicted by the dualities of the opposites. (B)