Yoga Bhashya Sampat | Known Yogic Verse Less Known Traditional Insight - 6

Yoga Sudha, Jan , 2023

In this series –important, well known, oft quoted verses and Sūtras from these fundamental Yoga texts will be taken up and examined in the light of classical commentaries and practical insights from them will be placed before the Yoga fraternity for reflection and for consideration of appropriately incorporating these inputs towards making a favourbale qualitative impact in Yogic practices

This document is a compilation of background information on yoga drawn from Light on Yoga Sutras of Patanjali by BKS Iyengar, A History of Yoga by Vivian Worthington, (now out of print) and Barbara Stoller Miller, Yoga: Discipline of freedom to provide the student with an introduction to the Yoga Sutras of Patanjali. These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

Journal of Applied Consciousness Studies, 2022

The current pandemic situation has put a lot of strain on both the human respiratory system and mind. As contemporary sources are to be explored to find solace and solution, ancient yogic resources in this regard should also be systematically studied. With this as background, a study of hitherto less noticed Sūtra in the first chapter of Yogasūtras-pracchardanavidhāraṇābhyāṁ vā prāṇasya (1.34) was done based on 15 Saṃskṛta commentaries ranging from 4 th to 20 th century CE. This Sūtra mentions about a practice of prāṇāyāma toward attainment of calmness of the mind. Calmness of mind is an indicator of subjective wellbeing-which will be necessary in facing the challenges posed by the pandemic confidently and effectively. A systematic study of these commentaries reveals nine unique techniques of Prāṇāyāma toward steadiness and calmness of the mind (Cittasthairya and Cittaprasādana). It is to be noted that these techniques are not to be found in any of the numerous Haṭhayoga texts that run parallel to the period of the commentaries of Yogasūtras. Although the commentaries also add other insights on the practice including the kind of food for the practitioners, the mechanism of working of this Prāṇāyāma in bringing about the outcomes, and so on, this paper focuses on the nine techniques only, to draw the attention of researchers and practitioners for further exploration, validation, and utilization. (Note there is a repetition in Table 1, about Vivarana technique - Reading the body of the text will give a clear idea)

Indica Yoga , 2021

The Yogasūtras is the foundational text on Yoga, Vedic mind science, written by Sage Patañjali. It is placed around 4th century CE. The commentary literature of Yogasūtras is very rich. There is an unbroken succession of saṃskṛta commentaries till date since the composition of Yogasūtras. This article gives an overview of the content and structure of the text Yogasutras and also its rich saṃskṛta Commentary literature . Publication Link -https://www.indicayoga.com/yogasutras-its-samskrta-commentaries-an- overview

International Journal of Yoga - Philosophy, Psychology and Parapsychology, 2020

Twenty-eight Saṃskṛta commentaries are known to exist for Yogasūtras. Most of these Saṃskṛta commentaries have remained untranslated and unstudied. Some among of them are yet to be published. Even in traditional centers of Yogic learning in the current era, we find this literature only occasionally consulted. It is necessary that the importance of these untapped or not yet well-tapped sources of Yogic knowledge be explored and highlighted. It is with this purpose that this paper has been written. To this end, the purpose and approach of these Classical Saṃskṛta commentaries that can be gleaned from the introductory verses are examined and made known through this paper. Of the known 28 commentaries 15 Saṃskṛta commentaries that have been published (most of them without translations) could be accessed for this study. The 15 Saṃskṛta commentaries are divided into two parts. (1) The principal commentary of Sage Vyāsa and its subcommentaries-6 texts (2) Commentaries directly on Yogasūtras-9 texts. The discussion in the paper brings out the approach and purpose of the Yogasūtra commentaries right from the 4 rd century CE to the 20 st century CE. This paper has revealed the nature of language used the dimensions of Yogasūtras explored and the thoroughness of approach adopted by these classical commentaries. This indicates the potential of the yet to be adequately tapped valuable resources of Yoga philosophy.

Philosophy East and West, vol. 55, no. 2, 2005

Philosophy East and West, 2009

Journal of Yoga Studies, 2020

This essay aims to present the current state of research on the Dharmaputrikā Saṃhitā, an ancient text on yoga which describes, with an exceptional depth of detail and a high level of bodily technicality, internal yogic practices. It introduces the dating, authorship, textual history, and reception of the text, and provides preliminary research on parallel passages in other works. On the basis of the critical edition, which is yet to be published, it offers the reader an annotated and detailed summary of the work’s content, along with various discussions of important questions raised by broader considerations on the history of ancient yoga.

Yoga is described as a self study (svadhyaya) which ultimately means that we learn about ourselves through practice. Learning to practice is the aim of attending classes and this includes the routines and habits that support a practice. Yoga Mandir offers a range of learning pathways such as Yogasana courses, Led practices and material for home practice including sequences and study material. Teachers communicate an experience of Yogasana based upon their own practice experience and through the practitioner program levels we offer courses rather than classes, endeavouring to be systematic in this communication. Teachers therefore seek to develop students as practitioners of yoga, rather than just encouraging attendance at classes. While it may appear that technical details of asana are a focus, over time the aim is for students to develop a capacity to focus on swadhyaya (self study). Swadhyaya is an aspect of Kriya yoga (tapas, swadhyaya and isvara pranidhana). Kriya yoga is one of Patanjali's key approaches to the practice of yoga. Yoga as Meditative practice Yoga is classed as a meditative practice because it is concerned with the effects upon the mind. Whilst we work within a physical discipline both highly structured and refined ultimately the body is the vehicle to use the mind in a specific way. As we progress in our understanding of the techniques and in our application within the practice we develop concentration and we can begin to examine the behaviour of the mind. It is possible to think of our practice as directed towards performance outcomes in the body and therefore distinct from meditation but this misses its effects on the mind. In the practitioner program at Yoga Mandir we identify the practices (3 of the 8 disciplines of astanga Yoga) as being conducted to effect our inner state. Yoga is described as a culture of consciousness and the study of the mind. Observances, practices and outcomes Iyengar divides the astanga (8 disciplines) of Patanjali into 3 groups below ...yoga is divided into three parts. Yama and niyama are one part. Asana, pranayama and pratyahara are the second part. Dharana, dhyana and samadhi are the third part. Yama and niyama are the discipline of the organs of action and the organs of perception. They are common to the whole world. They are not specifically Indian, nor are they connected to yoga alone. They are something basic which has to be maintained. In order to fly, a bird needs two wings. Similarly, to climb the ladder of spiritual wisdom, the ethical and mental disciplines are essential. Then, from that basic starting point, evolution has to take place. In order for the individual to evolve, the science of yoga provides the three methods of asana, pranayama and pratyahara. These three methods are the second stage of yoga, and involve effort. The third stage comprises dharana, dhyana and samadhi, which can be simply translated as concentration, meditation and union with the Universal Self. These three are the effects of the practice of asana, prana and pratyahara, but in themselves do not involve practice. 1 This third stage noted above is referred to as an outcome. When our practices (asana, pranayama & pratyahara) are conducted effectively they generate the outcomes of concentration (dharana), meditation (dhyana) and surrender (samadhi). In his book Tree of Yoga Iyengar uses the image of a tree to arrange the 8 limbs and uses the fruit to refer to the outcomes. Another term for the outcomes is samyama.