UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi Patanjali)

UNDERSTANDING THE YOGA DARSHAN
AN EXPLORATION OF THE YOGA SUTRA OF MAHARISHI PATAÑJALI
By
Yogacharya Dr. Ananda Balayogi Bhavanani
MBBS, ADY, DSM, DPC, PGDFH, PGDY, FIAY
Chairman,
International Centre for Yoga Education and Research (ICYER)
at Ananda Ashram, Puducherry, India.
www.icyer.com

Dedicated To
The Greatest Guru In My Universe
THE LION OF PUDUCHERRY
Yogamaharishi
Dr. Swami Gitananda Giri Guru Maharaj
(24-07-1907 to 29-12-1993)
Who Protected the Purity of Rishiculture Ashtanga Yoga
With His Mighty Roar of Truth

© 2011 By Yogacharya Dr. Ananda Balayogi Bhavanani
All rights reserved
First Edition : Puducherry 2011
Published by : Dhivyananda Creations
44, 1st Cross, Iyyanar Nagar,
Puducherry - 13, South India.
Tel.: +91-413-2241561
e-mail: yognat@gmail.com
www.rishiculture.org
Photo credits : Gitananda Ashram (Italy)
and Yogacharini Shalini (Czech Republic)
Any material reproduced from this book may be done so
only with prior permission of the author and with due
credit to the source. This is an important aspect of Yogic
Culture and we request all readers to follow this request
in the true spirit of yama and niyama.

CONTENTS
• BLESSINGS
From Yogacharya Yogashri T.K.V. Desikachar,
Founder, Krishnamacharya Yoga Mandiram and
Krishnamacharya Healing and Yoga Foundation ............................................ vii
• A NOTE TO THE ASPIRANT........................................................................ ix
• PREFACE ....................................................................................................... xi
• INVOCATION TO MAHARISHI PATAÑJALI ........................................ xv
• THE YOGA SUTRA OF MAHARISHI PATAÑJALI:
AN INTRODUCTION ..................................................................................... 1
• SAM£DHIP£DA® ............................................................................... 29
• S£DHANAP£DA®............................................................................. 107
• VIBHµTIP£DA®................................................................................ 215
• KAIVALYAP£DA® ............................................................................ 305
• COMPILING THE TEACHINGS
by Yogacharini Dr. Sangeeta .................................................................... 377
• INDEX ......................................................................................................... 381
• ANANDA ASHRAM AT THE ICYER .................................................... 391

BLESSINGS
Dr. Ananda is a unique being. Not only is he the son of one of the most
significant yogis of our times, but also has to his credit, a modern
education through his degree as a doctor. He is also a truly gifted musician,
bringing delightful melodies to the crowds. Such a person who has a
spiritual heritage, modern education and an artistic flair is rare in today’s
contemporary times.
His devotion to promote the yoga lineage of his father is unquestioned,
and is visible through his work both in Pondicherry, and outside. Both
my colleagues and I have had numerous opportunities to meet and interact
with him. Each time Ananda’s heart extends out so warmly, and it shows
me a sign that he has indeed embraced the real meaning of yoga into his
heart.
His latest publication on the Yoga Sutra of Patañjali, is a visible testament
of this fact. Every reader will not only enjoy this practical translation of
the sutra, but also enjoy the contemporary relevance that Ananda brings to
this work. I am very happy that through his sharp mind and his poetic
words, this endearing text once again will become accessible to the current
and future generations of yoga students.
I bless Ananda to have a long and purposeful life. And I look forward to
many more of his creative endeavours.
YogacharyaYogashri
T.K.V. Desikachar
Founder, Krishnamacharya Yoga Mandiram and
Krishnamacharya Healing and Yoga Foundation
New No.31 (Old #13), Fourth Cross Street,
Rama Krishna Nagar, Mandaveli,
Chennai - 600 028, India ~ www.kym.org

A Note To The Aspirant
The yoga tradition is pan-universal and para-universal in its perspective.
In this ancient art and science of right living, reverence is one of the
most important qualities required in any sincere aspirant. Without reverence
it is difficult to value “that” which we have and “that” which we have
been given. It is difficult to understand how blessed we are if we choose
not to realize it. The shat darshan are not just mere, philosophical
perspectives of the dynamic universe but are a reverential witnessing of
the Divine Universal Nature.
All aspects of yoga are sacred, not in a limited religious sense but in an
unlimited spiritual one. All aspects of yoga need to be respected. It is
only when we have such an attitude of respectful love, profound interest,
that we can become a yoga bhakta. Then, and then only, will we be fit
for these teachings of the highest nature.
Any attempt to explore the Yoga Sutra of Maharishi Patañjali must spring
from an attitude of respect, reverence and love for these teachings. If that
is absent, then one may as well as be reading any common magazine or
newspaper instead. The place, the time and the frame of mind will enable
us to develop the right attitude, the universal beatitude towards these
elevating teachings. This reverence would be completely lost if we choose
to treat them like other mundane information or data.
What attitude will you choose? The choice you make determines whether
or not the treasure house of the Yoga Sutra opens its doors to you or
not!

PREFACE
The art and science of yoga is one of the shat darshan, the six reverential
perspectives of our universe as codified by the ancient rishi of Bharata
Varsha, known better in modern times as India. The codifier of the Yoga
Darshan, Yoga Maharishi Patañjali is undoubtedly one of the greatest seers
to have ever walked the face of the earth. He must have been a truly
humane being, a realized soul of exceptional wisdom who also excelled
in numerous fields of human thought and endeavor. If I were given the
opportunity to travel back into the past, he would be the one person I
would like to meet. Wouldn't it be wonderful to be able to receive the
blessings in person from such a magnificent personality, one who has given
us such an amazing road map so that we all can reach that enlightened
state of liberation through self-effort? Of course, the very moment we
consciously start to love, live and share yoga, he is there with us in our
every thought, word and deed. In that way I feel blessed to have this
golden opportunity to compile teachings that have occurred through the
vehicle of my mind and body in the past few years while sharing the
Yoga Sutra of Maharishi Patañjali with my beloved students in ICYER at
Ananda Ashram, Puducherry, India.
Lord Krishna tells Arjuna in the Bhagavad Gita that he will put into the
wombs of yogini those aspirants who fail to make it in their previous
incarnation. I must have done some good in my past lives for I have
been truly blessed in this one. I count my blessings with every passing
breath and every passing moment, for it is only through the Divine
ashirwadam that I have had the good fortune to be born into a family
who lives, loves and shares yoga as eternal and conscious awareness. It is
only the potent blessings of my beloved Guru-Father, Swamiji,
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and my beloved
Guru-Mother, Ammaji, Kalaimamani Yogacharini Meenakshi Devi
Bhavanani, that enable me to do my best at all times. It is truly a
God-given opportunity to have been born to such illustrious and yet "down

xii Understanding the Yoga Darshan
to earth" loving parents and this realization inspires me to strive every
moment to live their legacy through my "life of yoga".
This book is the result of a great labour of love by my dear loving student
Yogacharini Sangeeta (Dr. Laura Biagi, Ph.D.) of Italy. She is virtually
the co-author of this work for she recorded all my sessions on the Yoga
Sutra, transcribed them, made corrections to my writings, inserted the
Sanskrit and English transliterations and, on top of all of this, kept proding
me every now and then to do my dharma in getting the book published
at the earliest. I have no hesitation in saying that this book would never
have seen the light of day if it had not been for her sincere and dedicated
efforts. It is my heartfelt prayer that Swamiji and Ammaji continue to
always bless her with the very best in her life.
Many thanks to Yogacharya Srikant for his dedicated recordings of my
classes during the course of 2008-2009, and to Smt. C. Kaliswari for her
precious help in formatting this book.
I wish to place on record my heartfelt and deepest appreciation for Yoga
Chikitsa Visarada Yogacharya Shri T.K.V. Desikachar, son and successor of
the legendary Yogacharya Shri T. Krishnamacharya and Founder of the
Krishnamacharya Yoga Mandiram, Chennai. His work on the Yoga Sutra
has inspired me tremendously and I humbly express my gratitude to him
for his dedication towards the traditional aspects of yoga including the
vedic style chanting of the Yoga Sutra. This style is the one I use in my
classes and in the CD Chanting the Yoga Sutra: A Learning and
Meditative Experience (Geethanjali, Super Audio, Chennai, 2011). I deeply
cherish his open-hearted and loving blessings and strive to live up to them
at all times.
I wish to express my deepest gratitude to Dr. B.R. Sharma, Assistant
Director of Research, Philosophico-Literary Research in Yoga at
Kaivalyadhama, Lonavla, for his assistance with Sanskrit fonts and typing
as well as for his continual encouragement of all my endeavours for the
cause of yoga. He is a true humane being, a real yoga sadhaka and I am
lucky to have his loving yogic friendship in my life.

Preface xiii
I also wish to place on record my deep appreciation to the following
authorities for their excellent works that have been a constant source of
inspiration, motivation and wisdom for me at all times during this journey.
They are path breakers who have created a lovely trail for us to follow
and by doing so, have selflessly aided the spiritual evolution of so many
sincere aspirants worldwide:
• Ashtanga Yoga of Patanjali, by Yogamaharishi Dr. Swami
Gitananda Giri Guru Maharaj;
• Raja Yoga Sutras, by Swami Jyothirmayananda;
• Four Chapters On Freedom, by Swami Satyananda Saraswati;
• Light on the Yoga Sutras of Patañjali, by Padmabushan
B.K.S. Iyengar;
• Reflections on Yoga Sutra-s of Patañjali, by T.K.V. Desikachar,
Krishnamacharya Yoga Mandiram;
• Yoga Sutras of Patañjali, Interpretive Translation, Swami
Jnanesvara Bhavati (www.swamij.com);
• The Science of Yoga, by I.K. Taimni;
• Bhagavad Gita, by Swami Chidananda;
• The Supreme Yoga: Yoga Vasistha, by Swami Venkatesananda.
I thank my beloved Ammaji, Yogacharini Kalaimamani Meenakshi Devi
Bhavanani for being the "beacon of my life". To paraphrase Einstein,
"generations to come will scarcely believe that such a woman ever walked
the face of the earth". She is the inspiration and motivation of my life
and never fails to constantly remind me of the purpose of my incarnation.
Ammaji, if we must be born again, all I pray for is that I am once again
blessed to be your son and student in all those lifetimes.
I thank my Dharmapatni, Yogacharini Devasena Bhavanani for being with
me every day and in every way. Her constant support, encouragement and
stimulation enables me to always do my best and grow in the process.
She has indeed enriched my life through the manifestation of our darling

xiv Understanding the Yoga Darshan
children Dhivya Priya Bhavanani and Anandraj Bhavanani. They are surely
the hope of the future and with the loving guidance of Ammaji, I am
sure they will surpass all of us in times to come.
The wholistic, life-transforming teachings of classical yoga can bring a
breath of fresh air to the stuffy, egoistic, ill-smelling, scandal-ridden "me
first thinking" of modern day life. It is my sincere wish that this literary
effort will benefit all those who seek to live the Higher Life in harmony
with the Divine Spirit.
February 3, 2011 Yogacharya
Pondicherry, India Dr. Ananda Balayogi Bhavanani

Invocation to
Maharishi Patañjali
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ªÉÉäMÉäxÉ ÊSÉkÉºªÉ {ÉnùäxÉ ´ÉÉSÉÉÆ
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ªÉÉä%{ÉÉEò®úÉäkÉÆ |É´É®úÆ ¨ÉÖxÉÒxÉÉÆ
{ÉiÉVÉË±É |ÉÉVÉÊ±É®úÉxÉiÉÉä%Îº¨É **
yogena chittasya padena v¤cham
ma¥am shar¯rasya cha vaidya kena
yo'p¤ karottam pravaram mun¯nam
patanja¥im pranja¥ir¤nato'smi
He who removes impurity of the mind through yoga (Patañjali)
Of speech and body through his exposition of grammar (P¤ºini) and
By composing treaties of medicine (Charaka)
To the One who has done all this, one of the most exalted sages,
To that Patañjali,
I bring my hands together in Anjali, salute and bow.
AUM

YOGA SUTRA OF MAHARISHI PATAÑJALI:
AN INTRODUCTION

YOGA SUTRA OF MAHARISHI PATAÑJALI:
AN INTRODUCTION
One of the greatest minds of human history is the sage Maharishi
Patañjali, the codifier of the Yoga Darshan (a reverential view of the
highest reality through the art and science of yoga). He must have
been indeed an amazing man, for he is credited with giving us:
• Yoga for the purification of the mind (as Patañjali);
• Grammar for the purification of our language and speech (as
P¤ºini); and
• Ayurveda (ancient Indian medicine) for purification of the
gross physical body (as Charaka).
These three-pronged aspects of his personality are well brought out
in the classical sloka found in Bhoja's commentary on the sutra fully
quoted in the Invocation in this book that is addressed to him as
follows:
yogena chittasya padena v¤cham
ma¥am shar¯rasya cha vaidya kena
yo'p¤ karottam pravaram mun¯nam
patanja¥im pranja¥ir¤nato'smi
It boggles our mind to even contemplate this great humane being
who lived only for the welfare and spiritual growth of his fellow
brethren. Maharishi Patañjali was surely an enlightened soul who had
experienced the highest state and yet stayed back because he wanted
others to also have that darshan of the Divine and attain the ultimate
goal of kaivalya.

4 Understanding the Yoga Darshan
The eternal concepts of the Yoga Darshan have been codified in a
nutshell through his Yoga Sutra. These sutra must have been
composed and then transmitted by the oral tradition since at least
1000-1500 BC but came into the written form much later in around
500 BC-300 AD that is the commonly quoted date for them.
The Patañjala Yoga Sutra, as they are also named, consist of short
succinct sutra that run together as though a garland of pearls on a
string. This unique method, common to the oral tradition of yoga,
helps us to grasp the intricacies of this great science of inner
experience that has been defined by Yogamaharishi Dr. Swami
Gitananda Giri as the "mother of all sciences". The sutra were always
kept short as they were intended to be learnt, memorized and chanted
with reverence and understanding in order to facilitate the development
of a deep sense of quiet, inner contemplation. The Yoga Sutra are
an efficient tool to help the sincere sadhaka remember and understand
the subtleties of the great art and science of yoga and were never
meant to be a mere instruction manual.
ARRANGEMENT OF THE SUTRA:
The 195/196 sutra (the number depends on the two different versions
that are available today that defer on the addition of one sutra that
is actually an expansion of the idea presented in the previous one)
are arranged in a logical form and placed into four pada.
The pada may be said to be the main chapter division of the Yoga
Sutra, but we must also consider that the term pada refers to the
foot and this may indicate the step-by-step approach advocated by
Maharishi Patañjali.

Introduction 5
The four pada are:
1. SAMADHI PADA – This chapter is an exploration of the
different aspects of samadhi and gives us a clue about the
process of introspective contemplation.
2. SADHANA PADA – This chapter lays out the path of yoga
sadhana in the form of a bahiranga sadhana through the
first five limbs of ashtanga yoga.
3. VIBHUTI PADA – This chapter deals with the antaranga
yoga and details the siddhi or psychic accomplishments that
may be attained through the practice of samyama on various
aspects of the Universe.
4. KAIVALYA PADA – This chapter deals with the attainment
of the highest state of kaivalya (liberation) that ensues when
we finally go beyond the klesha (afflictions) and karma
(action-reaction entwinement) to ultimately become one with
the Divine.
Maharishi Patañjali has arranged all the sutra in a deductive and
logical manner with numerous cross-references to various important
concepts such as klesha, karma, antaraya, siddhi, guna, and more.
SAMADHI PADA:
What is yoga? The answer to this question is given by Maharishi
Patañjali at the very beginning of his unparalleled teachings. The Yoga
Sutra was never meant to be an instruction manual. A certain level
of knowledge and sadhana is expected even before one takes up the
study of these teachings. They are not for the novice but for the
sincere sadhaka who has already made sufficient progress in sadhana.
Before we even begin working on this pada, it is expected that we

already have a basic idea about the philosophy, psychology and
practice of yoga. It is expected that we have tried our best to
assimilate the teachings of yoga into our life before embarking on
this exploration. All sutra are meant to be worked on under the
guidance of a guru, and are definitely not a replacement for one by
any stretch of imagination.
Sutra I.1 - I.4 deal with the definition of yoga as a process of mental
purification. The classical definition of yoga as a discipline to control
the whirlpools of the subconscious/unconscious mind (yogah chittavritti
nirodah – I.2) is given along with the understanding of the process
of oneness with the vritti that occurs in the absence of "control".
Sutra I.5 - I.11 deal with the five vritti that are, namely:
• Pramana – cognitive process;
• Viparyaya – process of misconception;
• Vikalpa – illusionary and fantasy-prone states;
• Nidra – the state of inert, sleepy dullness;
• Smriti – the inner process of memory.
Maharishi Patañjali stresses the importance of abhyasa and vairagya
in sutra I.12 when he says that the vritti will cease on their own
accord once one has perfected the twin arts of abhyasa and vairagya.
He goes on to define abhyasa as the uninterrupted, disciplined and
dedicated practice done with divine aspiration (I.14). The nature of
vairagya as a cultivated nature of dispassionate objectivity, so essential
for every scientist – be they either the experimental modern ones or
the experiential ancient sages – is dealt with in sutra I.15 and I.16.
He gives a cross reference to the highest state of kaivalya (described
in the final sutra of Kaivalya Pada) when he states that one must
develop dispassionate objectivity even towards the highest state

Introduction 7
(para vairagya) if one is to attain it (I.16). As is often said, if you
love something let it go: if it comes back to you it is rightfully
yours and if not, it was never yours in the first place!
Maharishi Patañjali deals with the concept of samadhi classifying it
into numerous levels and sub-levels. The lower state of samprajnata
(that which is obtained through cognitive thought) is sub-classified
into four levels in I.17 as:
• Vitarka – obtained with deep contemplation on gross
thought;
• Vichara – obtained with deep contemplation on subtle
thought;
• Ananda – obtained with deep contemplation on inner eternal
bliss;
• Asmita – obtained with deep contemplation on "that" which
defines one's individuality within the Universality.
He also states in I.18 that the other (asamprajnata samadhi) deals
with the residual impressions (samskara) that surface once the thought
process has been dealt with through the previous stages.
Sutra I.19 - I.22 deal with the importance of qualities such as shraddha
(faithful devotion), veerya (strength of body and mind), smriti (ability
to remember and learn from previous experiences) and samadhi prajna
(mental competence for the higher states) that are essential for spiritual
success. He also classifies the seekers as mridu (dull and incompetent
ones), madhya (the average ones) and adimatra (the excellent ones)
but then tells us that for the extremely motivated and energetic one
who does not give up, the attainment is much easier (teevra
samveganam asannah – I.21).

The concept of the Divine is dealt with by Maharishi Patañjali in
sutra I.24 - I.26 where he also stresses the importance of the pranava
and its japa. The pranava aum (also known by the term omkara) is
rightly given pride of place in all Indian thought as it is the sound
vibration that is the closest to the vibration of the Universe itself.
Maharishi Patañjali says tasya vachakah pranava – the vibrational
sound of the Divine is the pranava (I.27).
The pranava consists of the three sacred sounds (nada) that may be
expressed as:
• The akara nada – the AAA sound representing creation;
• The ukara nada – the OOO/UUU sound representing
sustenance;
• The makara nada – the MMM sound representing
dissolution.
The potent combination of these three sounds results in the production
of the ultimate sacred sound of aum (pranava or omkara nada). There
is no mantra higher than the pranava and there is no healing tool
higher than the divine power of the Universe! Maharishi Patañjali
further states that the pranava japa (repeated utterance of the sound
with deep feeling for the meaning – I.28) can eradiate all the obstacles
in the yogic path towards attaining the realized oneness with the
Divine (I.29).
In sutra I.24 - I.26 Maharishi Patañjali defines the Divine Self
(ishwara) as a special soul (vishesha purusha) who is beyond the
klesha (inherent psychological afflictions) and karma (repercussions of
the action-reaction continuum). He also describes ishwara as the
eternal teacher (purveshamapi guruh – I.26) who is beyond time itself
and is the seed of all wisdom (sarvajna bijam – I.25).

Introduction 9
Maharishi Patañjali is blessed with foresight and cautions the sadhaka
that there are many obstacles on the yogic path to kaivalya and offers
the solutions to them. In I.30 - I.32 he describes the nine obstacles
faced by a sadhaka in their sadhana and enumerates these antaraya
or chitta vikshepa (I.30) as:
1. Vyadhi – disease;
2. Styana – dullness;
3. Samshaya – indecision;
4. Pramada – procrastination;
5. Alasya – sloth;
6. Avirati – sensual craving;
7. Bhrantidarshana – fantasy / illusion;
8. Alabdhabhoomikatwa – inability to attain any higher state;
9. Anavasthitatwa – inability to maintain that state
that has been attained earlier.
He also details the four-fold external manifestations of these internal
obstacles (I.31) as:
• Duhkha – pain / suffering;
• Daurmansya – despair / depression;
• Angamejayatwa – tremors;
• Swasa-Praswasa – irregular breathing.
Maharishi Patañjali then goes on to suggest different methods to
stabilize and clear the mind in sutra I.32 - I.39. Focused practice of
one principle (ekatatwa abhyasa – I.32) is stated to be the best
method to prevent and deal with the obstacles and their manifestations.
The modern tendency of running from teacher to teacher and the
following of different methods indiscriminately without any depth can
never bring any result. Such undertakings are the very opposite of
this vital advice.

He advocates the adoption of positive attitudes (I.33) such as maitri
(friendliness towards those who are at ease with themselves); karuna
(compassion towards the suffering); mudita (cheerfulness towards the
virtuous) and upekshanam (avoidance and indifference towards the
non-virtuous). Single-minded concentration on the prana (I.34), the
sensory experiences (I.35) and the inner light (I.36) are also mentioned
while he recommends a detached attitude (I.37) with deepening of
one's knowledge through an understanding of the dream (I.38) and
meditative states (I.39).
Once we stabilize our restless mind, it attains the highest clarity and
becomes crystal-like (abhijatasyeva maneh) in its ability to truthfully
transmit the highest experiences (I.41). This clarity is attained through
different stages that he describes in I.40 - I.51:
• Savitarka samadhi / samapattih – mixture of name, meaning and
knowledge associated with the
object exists (I.42);
• Nirvitarka samadhi / samapattih – only the object shines forth
(I.43);
• Savichara samadhi / samapattih – confusion of subtle aspects
(I.44);
• Nirvichara samadhi / samapattih – clarity of subtle aspects (I.44);
• Nirbija samadhi – objectless mergence of inner
contemplation (I.51).
Thus, through the Samadhi Pada Maharishi Patañjali helps us to
contemplate and understand the working of our mind. We learn about
the processes of the inner journey and begin to comprehend the
various inner stages on the path of yoga, the science of ultimate
union.

Introduction 11
SADHANA PADA:
This pada deals with the importance of sadhana, the process of
working towards the ultimate goal in a step-by-step approach. Different
aspects of sadhana are examined with precision and a detailed
exploration of the concepts of kriya yoga and ashtanga yoga is
presented for the sincere sadhaka. In this chapter Maharishi Patañjali
deals extensively with the first five limbs of ashtanga yoga that are
known as the bahiranga yoga.
Why did Maharishi Patañjali place Sadhana Pada after Samadhi
Pada? Why did he give the goal first and then the means to achieve
the goal? The words sat, sadhu and sada are all part of sadhana.
They refer to the constant and repeated process of application towards
the practice, the one-pointed effort. This implies a focus similar to
that of dharana and dhyana, with dhi or buddhi, emphasizing higher
intellectual focus. Sadhana may be said to be similar to abhyasa but
is of a higher nature, performed without interruption, based on a firm
foundation and with a desire for a higher goal.
Sadhana is a journey on the path to a higher state. Many are confused
and are only concerned with the results, forgetting the means or tools
used to achieve the end. These tools, however, are often more
important than the end itself. Think of the dual process of life and
death. There are two absolute certainties: we have been born and we
are going to die. We often look at these two points and mistakenly
think that the whole aim of life is to die. We must realize that the
end is not as important as how we live our life, for the lesson is in
living to the best of our abilities.

Pujya Swamiji often said: "The whole of life is a preparation for the
moment you die". At the moment of death we should be in such a
focussed state of mind that the only thing holding us back from
freedom is the body. Is it possible to achieve kaivalya as long as we
are in the body? The answer may be "no". Despite not being able to
attain to this state while in the body, we must get ourselves so
perfectly ready for kaivalya that our body itself is the last obstacle.
The day on which guru leave their bodies is celebrated for this
reason, as for example in the annual guru puja at Sri Kambaliswami
Madam in Pondicherry. We need to prepare for that final moment,
and sadhana is the preparation for kaivalya.
In this pada, the eight limbs of ashtanga yoga are elucidated. The
path is laid out for purification in body, mind and soul. We become
clear as a crystal, ready to reach the state of kaivalya. All the states
of samadhi that are internal, described in the previous pada can be
reached while one is still in the body. But kaivalya may not be
attainable as long as one is still bound to the physical body.
The Sadhana Pada starts off with an exploration of the klesha (inborn
psychological afflictions) and the methods of their removal. Kriya
yoga, the potent combination of tapa, swadhyaya and ishwara
pranidhana (II.1) is prescribed as the method to facilitate attainment
of samadhi through the elimination of the klesha (II.2).
The five types of psychological afflictions (pancha klesha) are
enumerated in sutra II.3 and then detailed in sutra II.5 - II.9 as:
1. Avidya – ignorance of the ultimate reality that manifests
as the mistaking of the non-eternal to be
eternal, the impure to be pure, the suffering to
be pleasure and the non-self to be the self (this
is stated clearly in II.5);

Introduction 13
2. Asmita – egoism that results from misidentifying the mere
instrument of experience (buddhi) as the
ultimate Self (II.6);
3. Raga – attractive attachment to that which gives us
pleasure (II.7);
4. Dwesha – repulsive aversion to that which gives us pain
(II.8);
5. Abhinivesha – the deep rooted survival instinct resulting from
fear of death that is present in all living beings
irrespective of any amount of knowledge (II.9).
Springing from the breeding ground of the mother klesha (avidya),
four different stages of the klesha are described (II.4) as follows:
1. Prasupta – the dormant state;
2. Tanu – the attenuated state;
3. Vicchinna – the manifest state;
4. Udaranam – the overpowering state.
Maharishi Patañjali describes important methods to sever the karmic
link that binds by action-reaction to countless birth-death-birth cycles
for eternity.
In sutra II.12 - II.25 he describes the process of this gradual
disengagement from the karmic bondage (karma bandha). According
to Sage Vashishta in the Yoga Vasishtha, atma jnana (knowledge of
the self) is the only escape from the clutches of the never-ending
cycle of births. Maharishi Patañjali echoes this when he says that
only the wise one endowed with viveka (discerning intellect) can see
clearly that all worldly experiences are ultimately nothing but suffering
and pain (duhkhameva sarvam vivekinah – II.15). Only the highest
state of kaivalya is the real bliss (anandam). Anything less than that

is pain, according to Maharishi Patañjali. This idea is similar to the
core belief of Buddhist philosophy that views all life as suffering.
Maharishi Patañjali advises us to make efforts to prevent those
miseries that are yet to occur (heyam dukham anagatam – II.16). He
gives vital clues about the importance of preventive action in avoiding
future sorrows. In sutra II.17 he further states that the cause of pain
is the union between the seer and the seen. This unyielding bondage
that causes all suffering is in fact ultimately due to avidya, ignorance
of the reality (tasya hetur avidya – II.24).
Maharishi Patañjali describes the three guna that are the constituents
of the manifest Universe in sutra II.18 where he mentions them by
their qualities of stithi or stable inertness (tamasica guna), kriya or
dynamic action (rajasica guna) and prakasha or illumination (sattwica
guna). The guna are the core of the entire manifest Universe and
play a pivotal role in understanding both the inner and outer nature.
The real purpose of yoga sadhana is expressed by Maharishi Patañjali
in sutra II.28. He states that sustained practice of the various limbs
of yoga destroys impurities, enabling the sadhaka to cultivate the
highest wisdom of enlightenment (yoganga anusthand ashuddi kshaye
jnana diptir aviveka kyatih – II.28).
To this end he enumerates the eight-fold royal path of ashtanga yoga
as yama niyama asana pranayama pratyahara dharana dhyana
samadhi in II.29. He then goes on to describe the pancha yama and
pancha niyama with precision in verses II.30 - II.34. Maharishi
Patañjali calls the yama-niyama as great vows (mahavratam) and says
that they are not restricted by class, place, time or circumstance
(II.31).

Introduction 15
Pujya Swamiji, Yogamaharishi Dr. Swami Gitananda Giri, often said
that the yoga of Maharishi Patañjali was a "no-option yoga", with a
firm insistence on a strong foundation based on yama-niyama being
of paramount importance in yoga sadhana.
Pancha yama are the five moral restraints that cultivate control over
the lower, animal-centric nature thus allowing us to become human.
They are:
1. Ahimsa – control of violent tendencies;
2. Satya – control of lying tendencies;
3. Asteya – control of thieving tendencies;
4. Brahmacharya – control of creative energies;
5. Aparigraha – control of possessive tendencies.
Pancha niyama are the five ethical observances that cultivate humane
qualities and prepare us for the higher, conscious life of yoga. They
are:
1. Shaucha – cleanliness at all levels;
2. Santosha – self-contented happiness;
3. Tapa – disciplined efforts;
4. Swadhyaya – introspectional self analysis;
5. Ishwara – the ability to surrender the personal will to
pranidhana the higher Divine Will after making the best
effort. "Do your best and leave the rest" is
another way to express this. Ishwara
pranidhana is basically bhakti yoga that is
extolled by Yogeshwar Krishna in the
Bhagavad Gita as well. Yogamaharishi
Dr. Swami Gitananda Giri often expressed this
beautifully as atman prasadanam, meaning
that one accepts with gratitude the results of
action coming back in the form of divine
expression.

He further advises the cultivation of pratipaksha bhavanam, the
contrary view, when negative thoughts of a devolutionary nature arise
that, left unchecked, cause suffering (II.33). In sutra II.34 Maharishi
Patañjali warns about the negativities that may be done directly by
us (krita), or committed by others through our causation (karita), or
be condoned by us (anumodita). He digs deeper and explains that
these negative actions rise due to greed (lobha), anger (krodha) or
delusion (moha).
The concept of pratipaksha bhavanam is an amazing teaching and
must be inculcated in the sadhana of day-to-day living. Even if we
cannot replace negative thoughts with emotion-laden positive
reinforcements, we must at least make an attempt to stop them in
their troublesome track! I have personally found that a strong "STOP"
statement works wonders in helping block out the negative thoughts
that otherwise lead us into the quick-sand-like cesspool of deeper and
greater trouble.
In sutra II.35 - II.45 of the Sadhana Pada, Maharishi Patañjali details
the siddhi or psychic accomplishments that manifest through attainment
of a state of perfection in the respective yama and niyama. These
are detailed as follows:
Ahimsa – cessation of hostility in the presence of the
sadhaka (II.35);
Satya – whatever the sadhaka utters will come true
(II.36);
Asteya – all riches will flow towards the sadhaka
(II.37);
Brahmacharya – great valour is gained and fear of death is
lost (II.38);

Introduction 17
Aparigraha – knowledge of previous and future births is
gained (II.39);
Shaucha – indifference towards the physical body and
non-attachment as well as mental fitness for
cheerfulness, one-pointedness, sense control
and vision of the inner self (II.40 and
II.41);
Santosha – attainment of a state of unexcelled
happiness (II.42);
Tapa – destruction of impurities and perfection of
body and senses (II.43);
Swadhyaya – union with the desired deity (II.44);
Ishwara pranidhana – attainment of samadhi (II.45).
I find this last statement in II.45 very interesting for it suggests that
Maharishi Patañjali is giving a shortcut to samadhi! It seems to be a
"one step leap" to samadhi that is quicker than the normal "eight
step approach" of ashtanga yoga. It is even shorter than the "three
step approach" to samadhi proposed by Maharishi Patañjali through
kriya yoga. He mentions the benefits of kriya yoga (consisting of
tapa, swadhyaya and ishwara pranidhana) in sutra II.2 of the Sadhana
Pada and says perfection produces samadhi.
If we understand the fifth niyama, ishwara pranidhana as the
embodiment of bhakti yoga, we can easily understand how the great
saints of the past such as Mirabhai and Andal have attained to that
ultimate Oneness with the Universe through pure devotion. Both of
these magnificent lady saints of India merged with the Divine through
the fructification of their pure love.
Having given a clear view of yama-niyama as the firm foundation
(adikara yoga) of a systematic yoga sadhana, Maharishi Patañjali

describes the third limb of ashtanga yoga, namely asana as sthira
sukham asanam in II.46. This defines asana as a "state" that radiates
stability and ease. Such a state may be attained only through regular,
disciplined and determined practice.
The key to attaining this state is given in II.47 where he advises to
practice asana with a relaxation of effort (prayatna shaithilya) and
contemplation on the infinite (ananta samapathibyam).
Through the practice of asana, one attains a balanced equanimity
(described in the Bhagavad Gita as samatwam) that enables one to
overcome the dualities (dwandwa anabighata) that normally torment
mankind into imbalance of mind, emotions and body (II.48).
At the next level Maharishi Patañjali details the concept of pranayama
and its benefits in II.49 - II.53. In II.49 he defines pranayama as the
"cessation of the processes of inhalation and exhalation". This is
similar to the hatha yoga concept of kevala kumbhaka, which is a
spontaneous cessation of respiration itself.
Such a state of going "beyond the breath" is another example of the
genius of Maharishi Patañjali in explaining the higher concepts with
simplicity. When faced with something that amazes us, we say, "It
took my breath away!" Imagine then, the state of our breath when
we are face-to-face with the divine experience itself!
In II.50 he describes the different varieties of pranayama such as
the external (bahya), internal (antara), and the stupefied
(stambhavritti). He also explains that pranayama practice is regulated
by the location (desha), season (kala) and rhythm (samkya) making
it either deep (dirgha) or subtle (sukshma).

Introduction 19
He further says that pranayama enables the mind to attain fitness
for the higher aspects of yoga that begin with dharana (dharanasu
cha yogyata manasah – II.53). It also facilitates a reverential vision
of the Divine Light by destroying the veil of ignorance preventing
this Divine Vision (tatah kshiyate prakashavaranam – II.52).
Having described pranayama as a bridge between the external and
internal worlds, he goes on to define pratyahara in II.54 and in II.55
as the "withdrawing of the mind from the sensory engagements". Just
as a tortoise withdraws its limbs into its shell, the senses cease to
function as soon as the mind (the main energy source for sensory
function) starts the journey inwards. No wonder the mind is called
the super-sense or the ekendriya (the "one sense").
At this stage of sadhana, the sincere sadhaka is finally ready for the
onward, inner journey and so Maharishi Patañjali ends the Sadhana
Pada keeping us "in suspense" about the forth-coming Vibhuti Pada
that will deal with attainment of powers through practice of the inner,
antaranga yoga.
VIBHUTI PADA:
Vibhuti refers to both the accomplished siddhi or powers attained
through sadhana, and to that which remains once everything that is
"not us" is burned away. When sadhana is pursued deeply, impurities
are burnt away, turned into ash. Lord Shiva turning Kama (Cupid)
into ash is the metaphoric imagery of this process. Impurities are burnt
until the pure sattwa alone remains. When that purity equals that of
purusha, kaivalya occurs.

In this pada, Maharishi Patañjali begins with an exposition of dharana
or concentration, which is the last practice that we can actually do
as from this point onwards, the rest is a natural flow that occurs on
its own once dharana is perfected and the process begins.
People tend to say that Maharishi Patañjali divided the eight steps of
ashtanga yoga into the first five as external (bahiranga), and the last
three as internal (antaranga). This idea is mainly based on the fact
that the first five steps are described in the Sadhana Pada and the
next three in the Vibhuti Pada. But as we have seen earlier, the
internal journey actually starts with pratyahara. Pranayama is the
bridge between the external and internal practices. We do not really
know if Maharishi Patañjali divided the pada in this manner or
whether such a division came later. It is more likely that the padas
were all one continuous teaching, with no separation between the
limbs of the yoganga.
Maharishi Patañjali begins the third pada giving definitions of the
three internal aspects (antaranga) of yoga, namely dharana, dhyana
and samadhi. He defines dharana as the process of binding
consciousness to a point, place, region or object (desha bandhah
chittasya dharana – III.1). He further defines dhyana as the state
when there is a steady and continuous flow of attention and
concentration on a point, place, region or object (tatra pratyaya
ekatanata dhyanam – III.2).
The state of absorptive super-consciousness (samadhi) is expressed by
Maharishi Patañjali as an omnipresent state when the mind loses itself
and the object alone shines without differentiation (tadeva arthamatra
nirbhasyam swarupa shunyamiva samadhi – III.3).

Introduction 21
These three internal limbs comprise the practice of antaranga yoga.
They are known as samyama (flowing together seamlessly) in III.4
when he says trayam ekatwa samyama. He then describes in
III.17 - III.37 and again in III.39 to III.49 the special experiences and
powers (siddhi) that result from performing samyama on various gross
and subtle objects. Some examples of these siddhi are given below.
In sutra III.17 he gives a logical explanation of how the samyama
on distinction between name, object and existence gives the ability
to understand sounds (speech) of all beings (sarvabhuta rutajnanam).
When this distinction is understood, any language becomes
understandable as all languages are based on this combination of
name, form and experience.
He further says in III.18 that the practice of samyama on samskara
(inherent tendencies that manifest as habit patterns) enables
understanding previous incarnations. This is logical for these patterns
flowing from lifetime to lifetime have a clear association. Once such
an association is understood, the cause-effect relationship can be
realized by an analytical process.
In a similar manner he describes many other such siddhi that include:
• Mind reading (III.19);
• Invisibility (III.21);
• Going beyond the senses (III.22);
• Fore-knowledge of time of death (III.23);
• Great strength (III.24);
• Elephantine strength (III.25);
• Clairvoyance (III.26);
• Subtle knowledge (III.27);
• Knowledge of the inner stars (III.28);

• Knowledge of the movement of stars (III.29);
• Knowledge of the arrangement of body systems (III.30);
• Power to go beyond hunger and thirst (III.31);
• Power of great steadiness (III.32);
• Vision of the various siddha (III.33);
• Knowledge of everything (III.34);
• Knowledge of mind (III.35);
• Knowledge of pure consciousness (III.36);
• Divine sensations (III.37);
• Transmigration (III.39);
• Levitation (III.40);
• Great effulgence (III.41);
• Divine hearing (III.42);
• Extreme lightness of body (III.43);
• Removal of the veil of ignorance (III.44);
• Mastery over the five manifest elements (III.45);
• Attainment of anima and the other seven siddhi (III.46);
• Perfection of body (III.47);
• Perfection of sensory apparatus (III.48);
• Mastery over the primal cause itself (III.49).
It is pertinent to note the existence of sutra III.38 where he warns
us that the siddhi obtained by the practice of samyama on different
objects is both an attainment as well as an obstacle to spiritual
progress! Many sadhaka have lost their way after getting caught up
in the magic lure of the siddhi. This causes loss of their spiritual
merit for many lifetimes.
It is with regard to sutra III.22 that the different versions end up
having either 195 or 196 sutra. Sutra III.21 deals with the concept
of developing the siddhi of invisibility by blocking the rays of light

Introduction 23
that cause vision of objects to occur. In fact this also shows us that
Maharishi Patañjali was an excellent physicist who understood the laws
of light! In this exploration, I am using the version with 195 sutra
excluding the sutra that expands this concept to include the other
senses as well, indicating that we develop the siddhi of not being
heard, smelt, etc.
The detached attitude towards the manifest world is important in yoga
sadhana, but we are taught by Maharishi Patañjali that it is only
through the process of renunciation that the ultimate state of kaivalya
(liberation) may be attained (III.50). He tells us that we must give
up even the desire for that highest state, if that state is to occur.
This idea has a cross reference in the beginning of the Samadhi Pada
where he says that one must develop dispassionate objectivity towards
even the highest state (para vairagya) if one is to attain it (I.16).
The importance of this para vairagya that destroys the seed of the
impurities, thus blessing us with liberation, is described in III.51 as
tad vairagyaapi dosabijakshye kaivalyam.
He concludes the Vibhuti Pada by telling us that it is only the
equality between buddhi and purusha that brings about liberation
(sattwapurushayoh shuddhisamye kaivalyam – III.56). Such a state can
only happen if we ourselves become a pure medium for the
crystal-clear transmission of the divine universal impulses. Purity of
thought, word and deed is of paramount importance if we are to
become the purest vehicles of the Divine Grace.
KAIVALYA PADA:
In the final chapter, which is the shortest of the four (only 34 sutra),
Maharishi Patañjali gives us an insight into that highest state of

liberation known as kaivalya. Though this is the shortest of the four
pada in the Yoga Sutra, it is also the most difficult. I say this because
the concepts in this pada are of such spiritual heights that they truly
defy our ability to even think about them, let alone describe them in
mere words. In addition to that, I must confess that I will be trying
my best to explain concepts of states that I have myself not yet
experienced. When I know something, I will say that I do and when
I don't, I will frankly tell you that I do not. I console myself by
saying, "We will do our best and leave the rest".
At the very beginning Maharishi Patañjali explains how siddhi (that
are mere milestones of progress on the spiritual path) may be obtained
by different methods (IV.1) such as:
• Janma – blessed with the siddhi as a result of birth;
• Aushadi – attaining siddhi through the use of herbs;
• Mantra – attaining siddhi through the use of incantations;
• Tapah – attainment of siddhi through disciplined and
austere efforts;
• Samadhi – attainment of siddhi through deep contemplation.
In sutra IV.4 Maharishi Patañjali says, nirmana chitta asmita matra
meaning thereby that the mind emerges from the sense of "I-ness"
(asmita). He goes on to advise that it is only the mind born of
meditation that can help become free of karma (IV.6). That is due to
the three-fold actions that result in latent impressions known as vasana
(IV.8). These later fructify into karma.
He deals with the concept of karma and describes the relationship
between action-reaction in sutra IV.7 and IV.8. Maharishi Patañjali
says that for the common person, karma may be either white (pure)

Introduction 25
or black (impure) or of the third nature, but for the yogi it is neither
white nor black (ashukla akrishnam yoginah – IV.7).
He discusses the concept of reincarnation in sutra IV.9 when he states
that the deep habit patterns (samskara) have an unbroken continuity
and play out from lifetime to lifetime by giving rise to the different
types of incarnations (jati), locations (desha), and time frames (kala).
He also says that they exist because of the eternal nature of the will
to live (ashisah nityatvat – IV.10).
Maharishi Patañjali gives an excellent concept of the three-fold nature
of time (trikala) when he says that the past and future both exist in
the present reality, but appear different only because of their different
characteristics and forms. This implies that by knowing the present
reality one can also gain the knowledge of the past and future, thus
becoming a trikala jnani (one who knows all the three aspects of
time – IV.12).
Maharishi Patañjali helps us understand the guna by explaining that
they are the backbone of all that manifests (vyakta) as well as that
which is at subtle planes (sukshma) of existence (IV.13). He tells us
how the same object may be perceived differently by the different
minds because they manifest differently (IV.15 - IV.17). No wonder
everyone seems to have a personal view of the world! Each mind is
different and so naturally each perception of the manifest Universe
will be different. At this point, we can understand others better and
we realize there can never be "just one view".
A beautiful statement by Maharishi Patañjali is found in the Kaivalya
Pada when he says, "No object depends upon only one mind" (nacha
ekachitta tantram – IV.16). Many think that the whole Universe would
collapse if they were not there to keep it going! This is a clear-cut

message from the great sage that the Universe can do quite well
without us!
Maharishi Patañjali then discusses the illumination of the mind. He
says that the activities of the mind are always known by the
pure-consciousness, as it is the support and source of the mind itself
(IV.18). The mind is not self-illuminating (IV.19) and so it cannot
experience the process of illumination as well as cognize itself
simultaneously (IV.20). This is thankfully so, for otherwise there would
be great confusion due to an absurd progression of cognitions dealing
with what is seeing what, who is perceiving what, what is perceiving
whom, and so on (IV.21).
This is why he also states that the mind field affected by perceptions
of both seer and seen (subject and object), has the potential to
perceive all (IV.23). He further guarantees that once we "witness" the
Absolute Reality, the distinction between seer and the subtlest mind,
the "false" identities and even the curiosity about our own nature
disappears on its own accord (IV.25).
As we gradually grow into the higher states, there occurs the dawning
of higher discrimination (vivekanimnam). When this occurs, the mind
begins to gravitate towards absolute liberation from all experiences
that otherwise result due to the interaction between the seer and the
seen (tada vivekanimnam kaivalya pragbharam chittam – IV.26). We
are pulled into that highest state once we get close to it through our
self-effort.
Maharishi Patañjali warns against complacency for at this highest level
we must be careful or samskara of the deepest unconscious nature
will stall our spiritual progress (IV.27). These deep residual

Introduction 27
impressions must be dealt with by aum japa, prana dharana and other
practices mentioned earlier to remove the klesha (IV.28).
With the final frontier being conquered, dharma megha samadhi can
manifest, thus removing the klesha and karma once and for all (tatah
kleshakarma nivrittih – IV.30). Dharma megha refers to the potent
rain cloud of virtue which blesses with eternal freedom. The torrential
rainfall from this cloud of the highest nature washes away the
arrogant, ignorant impurities which keep us from attainment of the
highest state of ultimate realization.
It is at this point (IV.30) that Maharishi Patañjali implies that we
become the Divine Itself in the state of kaivalya. He had earlier
defined purusha as a special soul who is beyond klesha and karma
(I.24). We become the Divine by losing our sense of individuality in
order to gain the sense of absolute Universality.
Once this state occurs, the guna automatically recede back into their
own essence having fulfilled their purpose (II.18) of giving both
enjoyment (bhoga) as well as having stimulated us towards the
attainment of emancipation (apavarga). We actually even go beyond
time itself (akala) at this point. There are no more ramifications of
the past or the future. They have disappeared completely. We finally
exist in the Enlightened Now (IV.33).
Maharishi Patañjali concludes the Kaivalya Pada by saying that once
we reach this point in our spiritual journey, pure consciousness
becomes established in its own true nature (purushartha shunyanam
gunanam parti prasavati kaivalyam swarupa pratishtava chiti shaktih
iti – IV.34).

With the attainment of this absolute and most dynamic state of being,
our evolutionary journey ends. We have reached the pinnacle by
attaining our true essence where division of any kind ceases. All
Indian philosophical thought reiterates over and over that man's
essential, true nature is sat-chit-anandam (absolute reality,
consciousness and bliss).
Maharishi Patañjali gives an amazing, crystal-clear road map towards
kaivalya through his sutra. Yet the onus lies entirely upon us to follow
this path with the twin spiritual arts of abhyasa and vairagya. That
is the only way that we can attain the goal of absolute liberation.
We must remember always the warning of the sage that we must
not stop when the siddhi appear for they are mere milestones on the
path. The siddhi are not the destination. We must continue onward
on the evolutionary journey from a mere mortal to merge into the
Ultimate Divine Existence.
abahu purushakaram shankha chakrasi dharinam
sahasra shirasam shwetam pranamami Patañjalim
I offer my deepest heartfelt salutation to the
great Maharishi Patañjali, the incarnation of
the thousand-headed Adishesha, armed with
the conch, discus and mace. May he bless us
all in our spiritual search for that highest state
of kaivalya!
Hari Om Tat Sat –
May That Be The Supreme Reality!

1
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Atha Sam¤dhip¤daÇ
We now start the exposition of the
dynamic state of absorption

I:1
+lÉ ªÉÉäMÉÉxÉÖ¶ÉÉºÉxÉ¨ÉÂ *
atha yog¤nu½¤sanam
We now commence the discipline of re-integration.
In the first sutra of the Samadhi Pada, we start the journey of
integration, reintegration, of union and reunion. This is a journey of
harmony, a journey that helps put together all the pieces blown into
chaos as a result of ignorance. It is ignorance, avidya, that explodes
individuals into infinite pieces and yoga is both the process of
reintegration as well as the final goal of re-union with the essence:
the Divine. A sort of communion is occurring at all stages of the
journey. Our guru, Yogamaharishi Dr. Swami Gitananda Giri Guru
Maharaj, many decades ago sent a friend to study with his guru,
Yogamaharishi Swami Kanakananda Brighu. After spending some time
with the great guru, the friend wrote back to our Swamiji saying
"Your guru has blown me into pieces. What should I do now?"
Swamiji candidly replied: "Pick up the pieces you wish to keep and
put yourself back together again". This is the process of yoga. We
pick up the important pieces and put ourselves back together, once
again.
When Maharishi Patañjali says atha yoganushasanam he hints at the
beginning of an experiential journey, a path of inner and outer
discipline. People sometimes confuse anushasanam and abhyasa
believing them to be one and the same. However, there is a subtle
difference. In anushasanam there is an experiential change occurring
at the inner level. This is the change of transformation (parinama), a

change of an experiential nature. On the contrary, in abhyasa there
is more of "doing" as compared to the "being" that is implied in the
word anushasanam. We shall be delving into the concept of abhyasa
in more detail at a later stage.
Atha refers to the now, this auspicious moment in which we start
our journey back home, "OM sweet OM"! This can refer to both the
microcosmic "now", the minutest moments in time, and the
macrocosmic now that can encompass our entire lifetime. This word,
atha, is of very auspicious nature so Maharishi Patañjali starts the
Yoga Darshan with a most positive word. Anushasanam requires
intense preparation and training built up in a step-by-step manner.
Anushasanam is not merely the study or practice of yoga. It implies
an experiential inner journey through intense practice based on a
regime of strict discipline. Without discipline there cannot be
integration, as it is only through the strong adhesive of discipline
that all the scattered pieces can come back together to re-form the
whole. This is not the discipline that rises from a sense of fear. It
must come from within, and may only occur when we realize what
a great opportunity we have to regain our real state of completeness.
At a later stage, Maharishi Patañjali again mentions anushasanam in
the form of anushthana when he begins the exposition on the eight
limbs of yoga.

Sam¤dhip¤daÇ 33
I:2
ªÉÉäMÉ: ÎSÉkÉ´ÉÞÊkÉÊxÉ®úÉävÉ: *
yogaÇ cittavÁttinirodhaÇ
Yoga is the cessation
of the whirlpools of the subconscious mind.
This is one of the most often quoted definitions of yoga and the
only one really given by Maharishi Patañjali. Chittavritti are the
fluctuations of the mind-field (a real mine field!). Swamiji Gitananda
Giri Guru Maharaj is one of the few to point out that the chittavritti
are not only the fluctuations and modifications of the conscious mind,
but are mainly of the subconscious and unconscious levels of mind.
We can deal with the conscious mind but the subconscious mind, on
the other hand, is like a volcano on the verge of eruption. We do
not really know when this eruption will happen, but placing a cap
on the volcano will not do the trick. We need constant awareness so
that when this eruption does happen, when the chittavritti emerge from
the subconscious mind, we are prepared to tackle them. In the ancient
mythological history of India, there is a story that contains a similar
concept. The great sage Agasthya who came to the southern region
of India from the north, was asked to drink up the ocean at
Puducherry (then Vedapuri) so that asura (demons) hiding beneath
the waters could be vanquished by the deva (divinities). The asura
normally lived under the water and came out at night when they
were at the height of their powers. The deva who were sun
worshippers (sura) were unable to defeat them in battle. When sage
Agasthya, through his remarkable ability (siddhi), drank up the ocean,
the asura were exposed to light and the deva could defeat the

negative forces. In the same way, as long as subconscious activities
are underground, we cannot deal with them. The enemy needs to be
brought out of its comfort zone if it is to be defeated. Whenever the
conscious mind tries to deal with the subconscious mind, we are
sucked under – this is why Swamiji explains the chittavritti as the
"whirlpools of the subconscious mind". Before we know it, we are
pulled down to the bottom of the ocean. The process of yoga is the
method of bringing these subconscious and unconscious activities up
to the conscious level. Then, actively and consciously they may be
dealt with. This is not covering up or hiding as understood by many
seekers who just sweep their psychic under the carpet until they create
a flying carpet full of troubles. This is a process of unveiling,
understanding and letting go. This conscious process occurs minute
by minute, through the entire lifetime, until a cessation of these
activities through consciousness occurs. Both the process and the state
of cessation are yoga.

Sam¤dhip¤daÇ 35
I:3
iÉnùÉ pù¹]Öõ: º´É°ü{Éä%´ÉºlÉÉxÉ¨ÉÂ *
tad¤ dra¿·uÇ svar¶pe'vasth¤nam
Then the seer is established in the form of its real Being.
The seer or witness to this whole process is the atman, the Self,
that aspect of the Divine that is the witness to all that is experienced,
the sakshi. When the whirlpools have subsided, the seer may finally
dwell in its own essential form. In this state, the clouding or distorting
factors do not exist anymore. There is inner clarity. Avasthanam here
means a niche, a spot. Until we see who we are, we cannot
understand ourselves. It is like a pond with the best of diamonds at
the bottom, but with an uneven surface due to waves. One cannot
see what lies under the water. The same can be said of our
mind-fields. We have a great treasure, a nidi, as Swamiji used to
call this invaluable gift that lies within all of us. What is a greater
treasure than the knowledge that we are the Divine? Yet most people
around the world are running behind money, name, fame and more.
We have to lose our sense of a smaller and unreal self if we are to
gain the realization of the Self.
Swarupe avasthanam, the niche of one's Essential Form, is in a
dynamic and constant state of change. It is not a place to reach and
live happily ever after. The only way to establish oneself in it is
through consciousness. This requires a constant awareness in the
present moment. The ego exists mainly in the past and future: in the
past in the form of memories, and in the future in the form of

projections. In the real present, however, there is no ego, only the
Experiential Being.
Maharishi Patañjali thus gives in these first few sutra, a frame work
to be developed, as we progress on the path. What is yoga, what is
its process and what do we gain by it? In the first sutra, he has
introduced yoga as a disciplined and experiential pathway. In the
second he has explained the need to control the fluctuations of the
mind-stuff. In the third sutra he has explained that when the
whirlpools are controlled, one discovers the treasure of one's own
Essential Nature.

I:51
iÉºªÉÉÊ{É ÊxÉ®úÉävÉä ºÉ´ÉÇÊxÉ®úÉävÉÉÊzÉ¤ÉÔVÉ: ºÉ¨ÉÉÊvÉ: *
tasy¤pi nirodhe sarvanirodh¤nnirb¯jaÇ sam¤dhiÇ
When even these cease to exist
the seedless state of absorption occurs.
This is still not enough. We need to go beyond even these positive
habits to experience the last and final freedom. When we transcend
even these positive samskara, complete cessation of vritti occurs, and
nirbija samadhi, the dynamic state of seedless absorption, dawns.
Initially the seeds were large and gross. Then these seeds took more
subtle aspects becoming even more subtle. The final stage is the total
burning out of all the seeds, so they may never sprout again. In the
highest stage, even the most positive, evolutionary impressions must
cease. It is like a ladder that we need to kick away once we have
reached the top. The final possession we must relinquish is the limited
individuality. When that is renounced the state of unlimited
Universality may occur with the Divine Grace.
<ÊiÉ {ÉÉiÉVÉ±É ªÉÉäMÉnù¶ÉÇxÉä ºÉ¨ÉÉÊvÉ{ÉÉnù:
iti p¤tañjala yogadarshane sam¤dhip¤daÇ
This brings to an end the yogic perspective on samadhi
as expounded by Maharishi Patañjali.

2
+lÉ ºÉÉvÉxÉ{ÉÉnù:
Atha S¤dhanap¤daÇ
We now start the exposition on the
process of self-effort

II:1
iÉ{É:º´ÉÉvªÉÉªÉä·É®ú|ÉÊhÉvÉÉxÉÉÊxÉ ÊGòªÉÉªÉÉäMÉ: *
tapaÇsv¤dhy¤ye½varapraºidh¤n¤ni kriy¤yogaÇ
Kriya yoga consists of
intensive self-discipline, introspective self-analysis and
surrender to the Universal Will after doing one's best.
Maharishi Patañjali begins the next pada with kriya yoga, the yoga
of action, the yoga of purification, the yoga of cleansing one's own
self through the fire of right action. What are these right actions?
There are three actions within the ambit of kriya yoga: tapa,
swadhyaya and ishwara pranidhana. Tapa is the discipline of one's
own self, developing the capability to do the most difficult things,
to push beyond one's limits. We must set and reset the limits on a
continuous basis. This is tapa manifested as an external discipline.
On the other hand swadhyaya is internal discipline, the process of
going inward and analyzing our nature. This analysis must be without
commiseration. "Analytical self-introspection must be", as Ammaji says
"Without justification, identification or condemnation". We must learn
to look at ourself with objectivity, vairagya or dispassionate
detachment towards our own personality. Ishwara pranidhana is
surrender to the higher, universal Divine Will. We must do our best
and this must be coupled with a dispassionate attitude of being able
to leave the rest. This results in pure and responsible actions. The
self-serving ego is sublimated when we offer our actions and
aspirations to the Divine Will. But we must never forget that before
giving up to the Divine, we must do whatever is possible within the
circumstances and our own limitations. This should not be confused

with escapism. Escapism is tamasica, inert and devolutionary. Ishwara
pranidhana is, on the contrary, of the highest, sattwica, evolutionary
surrender. It is, to be concise, surrender after utmost effort and release
of expectations for any desired results.
The Divine is not a sadist. He/She/It will never give us a challenge
that is beyond our capacities. The bigger the challenge, the greater
will be our capacity to overcome it. Great challenges are actually
compliments to our capacities, for life only tests us to the limits of
our abilities and not beyond that.

S¤dhanap¤daÇ 111
II:2
ºÉ¨ÉÉÊvÉ¦ÉÉ´ÉxÉÉlÉÇ: C±Éä¶ÉiÉxÉÚEò®úhÉÉlÉÇ¶SÉ *
sam¤dhibh¤van¤rthaÇ kle½atan¶karaº¤rtha½ca
[Kriya yoga enables one]
to attenuate the afflictions and
attain higher states of absorption.
What is the purpose of kriya yoga? To reach the deep state of
samadhi and to reduce the effects of the klesha, the psychological
afflictions, the coloured filters through which we perceive reality. If
we saw life through perfect filters, we would perceive reality as it
is. These impurities or klesha distort our perceptions. The klesha need
to be attenuated, minimized and reduced (tanukarana). Kriya yoga
can be compared to walking on a path in the deep forest. We must
constantly move forward but must first clear away the underbrush
and stones hindering the journey.

II:3
+Ê´ÉtÉÎº¨ÉiÉÉ®úÉMÉuäù¹ÉÉÊ¦ÉÊxÉ´Éä¶ÉÉ: C±Éä¶ÉÉ: *
avidy¤smit¤r¤gadve¿¤bhinive½¤Ç kle½¤Ç
These afflictions are
ignorance, false identity, attraction, repulsion
and survival instinct.
These klesha are within us right from our birth and keep us from
knowing who we are, from realizing our true Self. The klesha are of
five types. Although the five types are listed separately, they are all
interdependent. They are: avidya, asmita, raga, dwesha and
abhinivesha.
The first klesha is avidya, ignorance of the true reality. Avidya is the
refusal to see, not wanting to know the reality. The first part of the
word ignorance is "ignore", the refusal to acknowledge the existence
of something. Ignorance is not only an inability but also a refusal to
see which rises out of escape mechanisms. If we don't know
something, we don't have to do anything about it. This mechanism
allows one to be "blissfully ignorant" of the reality, of Sat!
Asmita is the ego, the false sense of "Me", "Mine" and "I". I have
pondered long on the question as to which is worse, ignorance or
the ego. Because of ignorance of true reality ego exists. Once ego
arises, it further distorts reality because the I-maker wishes to create
reality according to its whims and fancies. As an example: two people
have an accident. Both think they are right and that the other person
is wrong. This is because they perceive the whole situation in their
own way, the perspective which will make them correct and the other

S¤dhanap¤daÇ 113
person wrong. This is the sense of "I" and "mine-ness" which always
looks out for "No.1". The ego is clever and cunning. Lord Shiva,
the universal power of eternal goodness, is shown with the ego
(Muyalagan) under his feet. Sometimes even Lord Shiva gets distracted
during his cosmic dance (ananda tandavam). Then the ego, taking
advantage of the relaxation of control, sits up, even virtually stands
up. The great Lord then must squash it back down to the ground
where it belongs! The lesson is that true goodness, evolutionary
change and auspiciousness (all qualities associated with Shiva) can
only manifest when the ego is subdued.
Raga and dwesha are twin faces of the same coin, the likes and
dislikes we have collected. Raga and dwesha are attraction and
repulsion. Raga and dwesha are equally dangerous as they drag one
from the balanced plane of physical, emotional, mental and spiritual
health. Some may think that they are balanced, as they like a few
things and dislike a few things. However, the likes and dislikes pull
and push us off balance, creating total disharmony. Raga and dwesha
coexist. When raga is in full flow, dwesha is attenuated and when
dwesha is in full flow, raga is attenuated. More often than not,
detachment from what we dislike is more important than that from
what we like.
Vairagya is dispassion towards what one likes but also from what
one does not like. This includes dispassion towards oneself, too. Being
able to look at one's own personality at all levels with objectivity is
difficult, especially when it comes to likes and dislikes. Dispassion
must exist internally as well as externally. It is equally dangerous to
think or proclaim either "I am the best" or "I am the worst"! Some
consider it spiritual to hate or dislike themselves, and call such an

attitude humility. Self-pity and self-hatred is a big trap, a bottomless
pit, into which many an aspirant has fallen.
Abhinivesha is the deep instinct to survive at any cost. Clinging to
life is glorified in the contemporary world. Abhinivesha rises from a
deep rooted fear of death, the fear of a void, the fear of nothingness.
This self-preservation instinct is so integral to all beings that even
the wisest of people cannot escape its hold. It is engrained over
millions of years in genetic material and stored in the most ancient
parts of the brain. It is amazing to see what people will do in
life-threatening situations. Only the very rare person can transcend
this inbuilt survival mechanism. That rare person is the real yogi.
Dull tamasica people don't know what to do and hence, are stupefied
in the face of death. These are not sattwica people, who are fully
aware, and consciously face death with yogic equanimity. Such people
have uprooted this ancient instinct and live in fearlessness and bliss.

3
+lÉ Ê´É¦ÉÚÊiÉ{ÉÉnùù:
Atha Vibh¶tip¤daÇ
We now start the exposition of the
accomplished state

III:1
nùä¶É¤ÉxvÉÎ¶SÉkÉºªÉ vÉÉ®úhÉÉ *
de½abandha½cittasya dh¤raº¤
Binding our mind to one place is concentration.
Dharana is the exercise of consciousness, a process of awareness by
which the entire mental apparatus is bound to or confined within a
place, a point or a thing. The term desha can refer to a point, place
or even a vast country. This word is used because the mind is capable
of stretching to any extent and can visualize places that are very
vast, like a galaxy, or very small, like a miniscule dot. The binding
(bandha) of individual consciousness to one place is dharana.
Normally, the mind likes to roam here, there and everywhere like a
wild animal. The lower, undeveloped mind enjoys every thing but
hates to sit still. It will find this or that excuse to avoid being still
at any cost. To be able to bind the mind to one spot is an
achievement in itself. Very few are capable or willing to do so. There
does not appear to be much sensual, emotional or material benefit in
being still, so the lower mind believes such an exercise is without
value. In some ways keeping still also goes directly against the
survival urge, as not moving could jeopardize the very life of an
animal. Dharana may be explained by the metaphor of first catching
a wild bull, then putting a noose around its neck, and tying it to a
point, a pole. This action prevents the bull from wandering.
Furthermore, a corral may be built or a fence which keeps the animal
confined within one place. The bull, of course, is the wild, way-ward
mind and the securing of that bull is the act of dharana.

Maharishi Patañjali does not say much about the concentrative process.
Dharana is the initial phase of the triumvirate samyama. Patañjali
perhaps expects that anyone studying his treatise will be already
undergoing the necessary sadhana under the expert guidance of a
satguru. Previously the sage declared that pranayama makes the mind
fit for this stage. By practicing pranayama one attains the necessary
mental fitness to bind the mind to one spot. The mental states
(chittabhumi) must be understood and simultaneously, evolution must
occur. Minds that are dull and inert (mudha) or totally distracted
(kshipta) cannot concentrate in the manner required for dharana. That
is the main reason one must work through the previous yoganga
creating mental fields which are less distracted (vikshipta). Then the
one-pointed state of mind (ekagrata) has a chance of manifesting
itself. Only much later does the niruddha level of the controlled mind
occur. Don't try to use shortcuts on this important journey, for there
are no shortcuts! If one tries, one will only end up undercutting one's
own growth drastically.
The ego, the personal sense of self, which loves the sensation of
effort and the reward of accomplishment, success and progress can
only go as far as dharana. After that one must be ready to give up
to the Divine Flow. Divine Grace is important for success in the
inner aspects of yoga and that may be attained only through the
blessings of a realized satguru.

III:55
ºÉk´É{ÉÖ¯û¹ÉªÉÉä: ¶ÉÖÊrùºÉÉ¨ªÉä Eòè´É±ªÉ¨ÉÂ *
sattvapuru¿ayoÇ ½uddhis¤mye kaivalyam
When the purest form of our mind is
as pure as pure consciousness,
liberation occurs.
Maharishi Patañjali concludes the Vibhuti Pada by saying equality
between buddhi and purusha brings liberation. Such a state occurs
only when one becomes the purest possible medium for the
crystal-clear transmission of the divine universal impulses. Purity of
thought, word and deed is of paramount importance. At this most
refined purest point, when sattwa (the purest aspect of the mind)
absolutely equals that of purusha (pure consciousness), kaivalya occurs.
The pure becomes the pure. The dewdrop slips into the shining sea.
Kaivalya occurs when the vehicle is crystal clear. Then the light of
the Divine shines through without distortion.
The klesha and karma bandha prevent one from realizing that one is
the Divine Self beyond imperfections as extolled in sutra I:24. Yoga
offers a clear road map for the evolutionary journey towards
re-synthesizing oneself, to attain an un-limited, un-paralleled, unified
state of Oneness.
All aspects of the human personality are cultured through the process
of yoga. Yoga helps destroy the klesha and eradicates karma bandha.
Maharishi Patañjali has given the walking stick, the danda, the support
to aid the traveller for this evolutionary journey. Patañjali's aphorisms
are potent seeds to produce the mind-set while undertaking the internal

Vibh¶tip¤daÇ 303
and external culturing processes of yoga. These teachings of yoga
spring from the antiquity of Indian culture which encourages the loss
of the sense of individuality in order to gain a Universality. Yogi
wish peace and happiness not only for themselves, but for all living
beings. Yogi are not individualists seeking salvation for themselves
alone. On the contrary, yogi are Universalists seeking to live life in
a conscious evolutionary manner, with care and concern for not only
their human family, but also for those beings living on all planes of
existence.
May all become true yogi as exhorted by Yogeshwar Sri Krishna when
he says, "Become thou a yogi, oh Arjuna" (tasmad yogi bhavarjuna
– Bhagavad Gita, 6:46).
<ÊiÉ {ÉÉiÉVÉ±É ªÉÉäMÉnù¶ÉÇxÉä Ê´É¦ÉÚÊiÉ{ÉÉnù:
iti p¤tañjala yogadarshane vibhutip¤daÇ
This brings to an end the yogic perspective on vibhuti

4
+lÉ Eòè´É±ªÉ{ÉÉnù:
Atha Kaivalyap¤daÇ
We now begin the exploration of the
highest state of liberation

IV:1
VÉx¨ÉÉèä¹ÉÊvÉ¨ÉxjÉiÉ{É:ºÉ¨ÉÉÊvÉVÉÉ: ÊºÉrùªÉ: *
janmau¿adhimantratapaÇsam¤dhij¤Ç siddhayaÇ
Siddhi may be attained by birth or
through herbs, incantations, austere penance and
the process of deep absorption.
There is definitely a link between all pada. Maharishi Patañjali begins
this one by threading connections to the previous one. This sutra
lists the tools that enable one to attain the previously mentioned
siddhi. He tells us that we can attain the siddhi through the process
of birth (janma), through herbs (aushadi), through powerful
incantations (mantra), through austere penance (tapa) and through the
deep absorption of samadhi.
Some people are born with siddhi. They are the born geniuses who
astound the world with their natural talents. This is usually attributed
to karma carrying over from previous incarnations. A cursory glance
indicates that these gifted persons seem to have done nothing to
deserve their powers of music, dance, literature, science, or spirituality.
Yet, they deserve them fully for the efforts made in the past
incarnations have started to flower now. The danger is, of course,
that it is easy to forget that these are not only divine gifts but rewards
for work well done. The ego puffs up and believes itself a chosen
one, specially favoured, specially honoured. Once the ego raises its
obnoxious head, the powers usually disappear or are wasted entirely.
It is a blessing to be born human, it is the rare opportunity for
conscious evolution. It is a God-given opportunity to strive for

kaivalya. Each and every one is potentially divine. Each and every
one has special talents, sometimes manifest and sometimes latent. The
truth is that all are born with some power or the other. This implies
that the Divine expects everyone to nourish, cultivate and develop
these gifts and thus help all of humanity to evolve as a unit. Yet
most, at the end of life, go back to the Divine having misused,
disused or abused the powers given at birth. Is that the goal of the
human existence? Failure and bitterness? The rishi proclaim loudly
that it is not!
Some try to attain these powers through the use of herbs and
consciousness-enhancing drugs. The Siddha and Natha were known
to be alchemists. There are many stories of siddha turning straw into
gold. Our param guru Srila Sri Kambaliswamigal is said to have had
such powers. Yet, their greatest alchemy was when they were able to
transform the mundane consciousness of their disciples into the divine
sparkling jewel of exquisite awareness. The tragedy of the human race,
however, is that it values non-valuable things, like gold, fame and
power, and does not value valuable things like spiritual wisdom and
love.
When asked about the difference between reaching siddhi with
hallucinogens or without them, Swamiji's reply was that such
chemicals would have only a temporary effect of the "high". He
stressed the fact that after a short while, the person would always
fall back into their previous state of consciousness. They would then
suffer the "low", making them want the "high" again. This triggers
addiction. Swamiji also added that such chemicals altered brain
structure in a harmful way. He felt that brains damaged by such
chemicals would be rendered unfit for higher conscious experiences
in future. There is a world of difference between chemicals producing

Kaivalyap¤daÇ 309
experiences, and experiences producing chemicals. The human body
produces its own potent chemicals which facilitate states of altered
consciousness. These suffice for higher experiences.
Mantra are normally translated as incantations or prayers. They are
that too, but most importantly mantra are the means to tune into
very powerful vibrations that can raise levels of consciousness. They
are potent tools of the mind (man referring to mana or mind and
tra referring to a tool). When applied properly, they can bring about
miraculous results. The South Indian Shaiva Siddhantha tradition
places great importance on proper use of mantra in healing. Many
of the Dravidian saints such as Thiru Gnana Sambandar are credited
with miracles through their songs in praise of the Lord. The pathigam
(ten versed song) sung by Sambandar in Madurai is said to have
cured the Pandya king of an incurable disease, while another of his
pathigam sung at Mailapore restored the life of a young girl named
Poompavai, who had died of snake bite.
To my mind, however, the best and safest method to attain siddhi is
through tapa and samadhi. Self-effort, intense discipline and deep
introspectional analysis enable us to truly earn such powers. When
the powers are preceded by methods of tapa and samadhi, the chances
of misuse is much less. Power without responsibility is dangerous.
Power without effort and skill is unearned. Power without morality
and ethics is destructive. Power without consciousness is dangerous.
Responsibility comes naturally when one earns the reward through
conscious efforts. Power corrupts. Absolute power corrupts absolutely.
Rightly, Patañjali warns us, "Beware of powers".

Kaivalyap¤daÇ 373
IV:34
{ÉÖ¯û¹ÉÉlÉÇ¶ÉÚxªÉÉxÉÉÆ MÉÖhÉÉxÉÉÆ |ÉÊiÉ|ÉºÉ´É:Eòè´É±ªÉÆ
º´É°ü{É|ÉÊiÉ¹`öÉ ´ÉÉ ÊSÉÊiÉ¶ÉÊHòÊ®úÊiÉ *
puru¿¤rtha½¶ny¤n¤Æ guº¤n¤Æ pratiprasavaÇkaivalyaÆ
svar¶paprati¿·h¤ v¤ citi½aktiriti
Having completed the purpose of existence,
involution of the guna occurs into nothingness and
pure consciousness becomes established in its own true nature.
Maharishi Patañjali concludes the Kaivalya Pada by saying that once
we reach this point in our spiritual journey, pure consciousness
becomes established in its own true nature. The triguna have
involutedly disappeared into nothingness and we reside permanently
in the eternal now, beyond anything and everything.
Ignorant divisions cease. Only oneness remains in kaivalya. We are
in fact the Divine Itself, beyond klesha and karma and beyond
ramifications of time. We are once and for all established firmly in
the absolute power of Pure Consciousness, in our own true nature.
Hence we are purusha itself.
In sutra 24 of this pada, the chaturvidha purushartha, the four
legitimate goals of life were discussed. These purushartha are goals
for life, and can be attained in a proper manner. This process is
achieved by living in tune with our swadharma to attain artha, kama
and finally realize ourselves through moksha. The triguna are
intricately linked to purushartha, as they affect every physical,
emotional and mental aspect and hence manipulate thoughts, words

and deeds. Hence, when the journey is complete, the guna can
dissolve into void (shunyanam) leaving nothing behind.
With the attainment of this absolute and most dynamic state of being,
the evolutionary journey ends. We have reached the pinnacle by
attaining to our true essence where division of any kind ceases. Indian
philosophical thought tells us over and over, again and again, that
our essential, true nature is sat-chit-anandam (absolute reality,
consciousness and bliss).
We are now That, and hence, everything that is not That ceases
forever. Such a long, long journey it has been. But our great friend,
philosopher and guide Maharishi Patañjali has outlined the path so
skillfully for us. We must bow our heads in gratitude to this
Mahatma, and pay him tribute by living his teachings every step of
the way.
<ÊiÉ {ÉÉiÉVÉ±É ªÉÉäMÉnù¶ÉÇxÉä Eòè´É±ªÉ{ÉÉnù:
iti p¤tañjala yogadarshane kaivalyap¤daÇ
This brings to an end the yogic perspective on kaivalya

** ºÉ¨ÉÉ{iÉÆ ªÉÉäMÉnù¶ÉÇxÉ¨ÉÂ **
samaptam yoga dar½anam
With this we complete the
reverential perspective of the
Yoga Darshan.

Ananda Ashram
at the International Centre for
Yoga Education and Research
(ICYER)
This world famous Yoga Institute has been offering intensive Six Month
International Yoga Teachers Training Courses from October 2nd through
March 25th since 1968, without any break. Thousands of students from
all over India and the world have been thoroughly trained in an intensive
yoga programme which starts at 4.30 am each morning and concludes only
by 9.00 pm each evening. CLASSICAL RISHICULTURE ASHTANGA
YOGA (GITANANDA YOGA) as expounded by the world famous Guru,
Yoga Maharishi Dr. Swami Gitananda Giri Guru Maharaj is taught in
carefully graded steps. Swami Gitananda, a Medical Doctor born in India
but who spent forty years in the West, taught Classical Rishiculture
Ashtanga Yoga (Gitananda Yoga) with a scientific, medical basis. The
revered Swamiji, considered one of the five leading world experts in
Classical Ashtanga Yoga, attained Samadhi in December 29, 1993. Yogic
cleansing practices and fasting, diet and nutrition are also basic to the
course.
More than 108 asana, 44 pranayama and 56 kriya are taught in the six
months. Thorough study of Patañjali’s Yoga Sutra, Upanishads, Yoga
Vasishtha, Hatha Yoga Pradipika, Gheranda Samhita, Bhagavad Gita and
other important yogic texts is made. Training is also given in Carnatic
Music, with emphasis on devotional bhajan. Those interested may also study
Bharat Natyam and Classical Instrumental Music. Training in Raja Yoga
and Jnana Yoga techniques are given, including elaborate work with yogic
relaxation, concentration and visualization practices. Seats in the course are
limited to ten persons annually, who are accepted only after going through
preliminary instruction with the Institute’s trained teachers and participation
in the 52 Lesson Correspondence Course, Yoga: Step-by-Step, which is the

cccxcii Understanding the Yoga Darshan
basic syllabus of the Six Month Course. The Institute has a traditional
gurukula setting, in an ideal garden atmosphere, on the shores of the Bay
of Bengal. Students are also introduced to the Indian way of life, festivals,
cultural programmes, community activities and Hindu rites and rituals, to
cultivate an awareness of the culture from which yoga has sprung.
From October 2001, this course has been extended to an additional six
months training, for those considered suitable, giving “hands-on” training
in yoga teaching and class organization as well as undertaking senior yoga
practices. Those eligible for this advanced yoga work will at the end of
the one-year training receive a One-Year International Diploma in Yoga
Education. ICYER has more than a hundred affiliated yoga centres in
twenty-two countries of the world. Thirty books have been published, as
well as a monthly magazine, Yoga Life, which has completed more than
40 years of publication for a worldwide audience. The International Centre
for Yoga Education and Research (ICYER) is also headquarters for
several worldwide organizations, including Vishwa Yoga Samaj, Yoga
Jivana Satsangha (International) and the Society for the Preservation of
Rishiculture Yoga (SPARC).
The International Centre for Yoga Education and Research is also the
office headquarters for Sri Kambaliswami Madam, a 135-year-old Samadhi
site of the great Ashtanga Yoga Guru Srila Sri Kambaliswamigal at
Thattanchavady, Pondicherry. The Samadhi of its founder, Yogamaharishi
Dr. Swami Gitananda Giri Guru Maharaj, is also located at Sri
Kambaliswami Madam and has become a world famous pilgrimage place.
Swami Gitananda left his body in Samadhi at 2.20 am December 29, 1993,
Arudhra Darshan Day and the full moon in the Tamil month of Margazhi.
Daily puja are conducted at Sri Kambaliswami Madam, with elaborate puja
every Sunday morning. Sunday puja are open to public who wish to
experience a traditional Hindu puja. Grand puja for the Samadhi of the
eight Guru of the lineage are conducted throughout the year, as well as
many Carnatic Music Festivals at the Sri Kambaliswami Madam.

Ananda Ashram at the ICYER cccxciii
The City Centre of ICYER is called Yoganjali Natyalayam and
Yogamaharishi Dr. Swami Gitananda Giri established it on March 29, 1993.
The flourishing Centre of Yoga, Bharat Natyam and Carnatic Music with
more than 400 actively enrolled students and nearly 10,000 alumni is
located in Central Pondicherry, behind the Iyyanar Koil and New Bus Stand.
It caters to the needs of the local populace as well as providing special
individual and personally tailored lessons for passing tourists and those
visiting Pondicherry on a short-term basis. Yoganjali Natyalayam has
developed a very popular Bharat Natyam troupe, which specializes in
performance of the difficult acrobatic Natya Karanas, which are essentially
a form of yoga asana. The Centre presents full length Bharat Natyam
Dance Dramas every year in July-August to celebrate the birthday of its
visionary founder, while its spectacular Annual Day is held in June-July
each year and is a feast of spectacular music, dance and yoga
demonstrations.
THE FOUNDER: A Master Yogi and great Spiritual Teacher,
Yogamaharishi Dr. Swami Gitananda Giri had the unique talent of
infusing the mystic insights of the rishi into practical life. The exponent
of a Bengali Tantric tradition, which stretches back hundreds of years,
Yogamaharishi Dr. Swami Gitananda Giri, a medical doctor and scientist,
was able to express the abstract ancient insights in practical modern terms.
One of the greatest Masters of Rishiculture Ashtanga Yoga in the twentieth
century, Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj of
Pondicherry, India, was a brilliant and dynamic Guru known affectionately
as THE LION OF PONDICHERRY. He taught hundreds of thousands of
persons worldwide the intricate and demanding art and science of
Rishiculture Ashtanga Yoga, through his books, his magazine articles, his
monthly magazine YOGA LIFE, and his nine world tours in which he
lectured and taught hundreds of thousands of seeking spirits worldwide.
His influence on the modern world of yoga is immense. He was named
Madathiapathy of Sri Kambaliswami Madam in 1975 and carried out his
religious duties scrupulously. He founded Ananda Ashram (1968) and later,
the International Centre for Yoga Education and Research (1989) on
the shores of the Bay of Bengal, eight kilometers north of Pondicherry.

cccxciv Understanding the Yoga Darshan
He also founded in March 1993 a flourishing City Centre, known as
Yoganjali Natyalayam, to teach the Indian cultural arts of Bharat Natyam
and Carnatic Music, as well as Rishiculture Ashtanga Yoga to the local
populace. Throughout, his approach was scientific, rational and systematic.
In 1987 he was awarded the title, “The Father of Modern Scientific Yoga”
by Vishwa Unnyanan Samsad of Calcutta. He was also one of the pioneers
in bringing the concepts of traditional yoga to the Western mind. On
December 20, 1986, Swami Gitananda Giri was awarded the title “YOGA
SHIROMANI” by the then President of India Shri Zail Singh Ji, at the
World Yoga Conference held in Asian Village, New Delhi. He personally
taught an intensive Six Month International Yoga Teachers Training Course
in his Pondicherry Ashram for twenty-five years from 1968. On March 10,
1986, Swami Gitananda was appointed to Central Council for Research
in Yoga and Naturopathy, Ministry of Health and Family Welfare,
Government of India, New Delhi. He served in this position till his
Mahasamadhi. Swami Gitananda cooperated and served as advisor to
Government in organizing the First International Yoga Festival in
Pondicherry sponsored by Department of Tourism, in January 1993. Since
then, the Festival has been held yearly from January 4th
to 7th
, and
Yogacharini Meenakshi Devi Bhavanani continues to act as advisor for this
grand event. Her services and that of Swami Gitananda are regularly and
publicly appreciated by the Pondicherry Government at this festival. Swami
Gitananda was given so many other honors, including the honour of being
the First Vice-President of the All India Association of Mutts and Ashrams
based in Kancheepuram, Tamilnadu to which he was elected in 1983. The
organization was headed by the Presidentship of the Shankaracharya of
Kancheepuram. To name Swamiji’s accomplishments would take volumes
and indeed, volumes have been written on him. No history of yoga in
modern times is complete without reference to his name. He is the author
of twenty-two books on yoga, and conducted five World Conferences on
Yoga as well as headed an international organization with centres in twenty
countries. More than 135 centres of Rishiculture Ashtanga Yoga are
established worldwide, with thousands of Ashtanga Yoga teachers trained
by him now actively propagating not only yoga, but also various aspects
of Indian culture. He was part of the intellectual community of yoga

Ananda Ashram at the ICYER cccxcv
practitioners, and was the Chief Patron of the prestigious Indian Academy
of Yoga, centered at Banaras Hindu University, Varanasi, Uttar Pradesh.
He has done large amounts of scientific research in yoga, and has numerous
scientific and semi-scientific papers to his credit. His work is often cited
as references in yoga research projects worldwide. The great Yogi attained
Mahasamadhi on December 29, 1993, at the age of eighty-seven years.
THE DIRECTOR: Yogacharini Meenakshi Devi Bhavanani was born in
the United States in 1943 but came to India to study yoga at the age
of 25 and fell in love with the country and its culture. She has lived in
India ever since, and received Indian citizenship on November 30, 1992,
in her own words “the proudest day of my life”. She met her Guru in
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj in 1968, and since
that time has devoted her life to his teachings and to institutions founded
by him. She has been instrumental in training more than 20,000 village
children in the art and science of Yoga and Bharat Natyam since 1975
through the Sri Kambaliswami Yoga and Fine Arts Programme. Hundreds
of her students trained in this programme have taken up Yoga and Bharat
Natyam teaching as full-time careers. She is a journalist by profession and
her articles and essays appear in national and international magazines and
newspapers. She has been editor of the international magazine Yoga Life
since 1970 and is Managing Editor of the Ashram’s publishing unit Satya
Press. She is Director of Studies (Ashram Acharya) for the Six Month
International Yoga Teachers Training Course offered annually at ICYER
from October 2nd to March 25th, as well as for the year-long International
Diploma in Yoga Education offered from October, 2001 at ICYER. She is
a popular Conference and Seminar speaker. She has been Organizing
Secretary for five major International Yoga Conferences in Pondicherry.
She is a prolific author and has written a dozen books, including two
books of poetry.
She has been recipient of many National Awards and was awarded the
title “YOGAMANI” by the President of India Shri Zail Singh Ji in 1986
at an International Yoga Conference held at the Asian Village, New Delhi.
In 1998 she was awarded the National Award, Bhaskar Award by Bharat

cccxcvi Understanding the Yoga Darshan
Nirman and Indian Trade Promotion Organization, New Delhi, one of fifty
eminent Indians so honored during the 50th year of Indian Independence
for their contribution to Indian culture and spirituality. In January 1999,
Pondicherry Government recognized her service for the cause of Indian
Classical Dance and gave her the Puduvai Kalaimamani Award. She was
awarded a Gold Medal by Government of Pondicherry for her work in
Bharat Natyam on February 26, 2001. She has received numerous awards
such as Outstanding Senior Citizen, Achiever Award, Best Educationist
Award, Puduvaikku Pugazh Sertha Pennamani, Sigaram Thotta Magalir,
Sri Aurobindo Award and Puduvai Shakthi in recent times. She is an
honored patron and advisor to Gitananda Yoga Associations of USA, UK,
Italy, Germany, Australia, Czech Republic, Spain, Canada and Switzerland.
She has served as an eminent Yoga Expert on the Central Council for
Research in Yoga and Naturopathy, under the Health Ministry,
Government of India, New Delhi as well as the Finance Committee of
this Council in March 2000. She has also been a member of the Academic
Council of the Pondicherry University. She is presently an eminent Yoga
Expert on numerous committees in the Health, Education and Human
Resources ministries of the Central Government of India.
She is Director of Yoganjali Natyalayam, a popular City Centre for the
propagation of Yoga, Bharat Natyam and Carnatic Music and has developed
its famous Bharat Natyam troupe. Yoganjali Natyalayam was founded in
1993 as a continuation of the Sri Kambaliswami Yoga and Fine Arts
Programme that was begun in 1975. She has worked tirelessly to reinstate
the ancient acrobatic Natya Karanas into the Bharat Natyam repertoire and
has presented lecture-demonstrations on this topic at the ABHAI dance
festivals in Chennai. She has also composed, choreographed and directed
more than forty Dance Dramas in the last twenty years, the majority of
which are in Tamil, a language she greatly admires.
THE CHAIRMAN: Yogacharya Dr. Ananda Balayogi Bhavanani is
Chairman of the International Centre for Yoga Education and Research
at Ananda Ashram, Pondicherry, India. He is also chairman of Yoganjali
Natyalayam, the premier institute of Yoga and Carnatic Music and Bharat

UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi Patanjali)

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