Category: Articles

Yoga Sutra text 1.7

1.7 pratyakṣānumānāgamāḥ pramāṇāni

pratyakṣa, sense perception

anumāna, inference, logic

āgamāḥ, testimony, verbal communication

pramāṇāni, epistemology

Translation: Right knowledge consists of sense perception, logic, and verbal testimony. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

In Yoga Sutra 1.7, Patanjali outlines pramāṇa as the first of the five types of vṛttis (thought patterns), emphasizing its role in discerning right from wrong knowledge. Pramāṇa is further classified into three sources: sense perception (pratyakṣa), inference (anumāna), and verbal testimony (āgama). Here’s how these concepts manifest in everyday life:

Sense Perception (Pratyakṣa): This is the most direct form of knowledge, gained through our senses. For instance, when you touch a hot stove, you immediately know it’s hot. This knowledge doesn’t rely on inference or someone else’s word; it’s a direct experience through your sense of touch. Sense perception is valued in yoga philosophy for its immediacy and directness.

Inference (Anumāna): This involves drawing conclusions based on observation. A daily example could be seeing clouds gathering in the sky and inferring that it might rain soon. You haven’t experienced the rain yet (sense perception), but you’re using past observations to make an educated guess. This form of knowledge, while useful, is considered less direct than sense perception.

Verbal Testimony (Āgama): This source of knowledge comes from trusting the words of others, like teachers or scriptures. For example, when a doctor gives a diagnosis, you trust their expertise even though you haven’t directly perceived the illness yourself. In yoga, texts like the Yoga Sutras are considered valid sources of knowledge, but the emphasis is still on personal experience.

Yoga philosophy, as explained by Edward F. Bryant, values personal experience and direct perception over indirect knowledge sources. It encourages practitioners to rely on their own experiential understanding as the highest authority. This approach fosters a deep, personal connection with knowledge, emphasizing the importance of firsthand experience in the journey of self-discovery and spiritual growth.

In conclusion, the concept of pramāṇa in the Yoga Sutras highlights the significance of personal experience in discerning true knowledge. Whether through direct sense perception, inference, or the words of trusted sources, yoga philosophy encourages an experiential approach to knowledge, underscoring the importance of direct experience in personal and spiritual development. For those interested in exploring this topic further or learning more about Edward F. Bryant’s work, delving into his writings or other resources on the Yoga Sutras would be beneficial.

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Linguistics in the Ashtanga Yoga Space

By Asbjørn Bjaanes 14.03.2022

Introduction

This paper discusses how students in the Ashtanga yoga space take inn and process information / instructions, how a teachers and students may use this understanding to facilitate more effective learning.

There is an assumption student with a visual learning strategy as their primary, do have more difficulties than those with auditory and kinaesthetic primary strategy (Richard Bandler and John Grinder), to take in learning and instructions in relation to understand the construction of Asanas.

The question in which I want to address by looking at various theories is whether this assumption is valid, and to suggest strategies which can help effective communication in the Ashtanga.

Theories

All the theories discussed in this section are limited to give a brief understanding, to cover it in fully is beyond the scope of this paper for further reading please study the sources. 

Visual Auditory and Kinaesthetic modalities (VAK) – NLP

Richard Bandler and John Grinder suggest that people use their sensory system as strategies for learning, make decisions and express them self. Namely Visual, auditory and Kinaesthetic, furthermore they suggest we use them all however we have a primary modality and a secondary modality.

Visual
The visual modality means information are perceived visually, recalled visually or constructed from imagination. A person which are dominant on the visual modality, will often use a visual language and even talk in images. Example of phrases they will use “See you later”, “I see what you mean”, “Let’s take a look at it”, when they describe something they will do so with the visual appearance and if you ask then why they decided on buying an item it will often be based on a visual experience

Auditory
Information perceived to sounds, recalled from memory of constructed from imagination. In their communication they will use words related to sounds / hearing, using phrases like “Speak to you later”, “I hear what you are saying”, “It sounds like a good plan”, explaining how they made a decision will often be based on what they were told by others, read about, how the car sounded. One may also find auditory dominant people to be good with learning language, plugging etc.

Kinaesthetic
Perceive information through feelings and physical sensations, in their language you find them using phrases like, “It feels like a good plan”, “Let’s stay in touch”, “Next time we run into each other”. The kinaesthetic person will describe with sensations and may reason for buying the new car with eg. the seats were comfortable and safety of the car.

Emotional and Physical Sexuality

Dr. John Kappas the founder of Kappasinian hypnoses and theory “Physical and Emotional Sexuality” suggest as beings we have a Physical and Emotional suggestibility (learning) and for expressing our self, further Dr. Kappas suggest we are predominant in one or the other in higher or lesser degree. A person will may differently profiles for expression and suggestibility / learning, I will in this section focus on the suggestibility as the paper discuss learning.

As we are dominant in one and secondary in the other, this also represent a capacity. Let’s say you are 30% Physical and 70% emotional, it will require distribution or priority throughout the day. If you have a Physical or Social interacting job, there may not capacity for social activities or sports during the evening. For this reason, you may find that certain occupations and practices are typical for Physicals or Emotional. Discussing the traits Physical and Emotional below will be the extent on each (high physical and high emotional).

Physical
Physical will use their physical body as a portal to their inner, the emotions and you will find them more open and willing to share. They will have good control of their physical energy and distribute it well, meaning they will often appear more resilient in physical activity and with more endurance.

Physicals recover by being social and engage in physical activities,

They will reason for their thoughts, decisions, opinions and often talk long after the message is delivered.

Then perceive information literal or are more suggestable to direct language, less good no inferences in the language

Emotional
The emotional disconnect their physical body from their inner, or you could say the body protect the inner and emotional. The emotional will use their energy all at once or more explosively, meaning less control to distribute and prioritising the energy over time. Typical they may overspend energy in one activity and find themselves drained drained for the next one.

Emotional recover by self-time and relaxing activities

They perceive information in inferences, detailed language do not work well for them. They will typically finish the sentence for you or make the conclusion before you finish, they thing they can read your mind….. This do lead to miss communication.

Visualization

Referencing Dr. John Kappas and other hypnotherapy schools only 50% of people can visualise, my experience from my own work is that people who cannot visualize have a greater need to see things in physical visualization. Eg. as a visual demonstration, picture etc. as they are not able to construct visualization from memory.

People who cannot visualize will still be able to imagine, however, to expect them to construct a visual element will not work for them it will leave them confused. Appealing to their imagination will work as they will use other references and recall and construct from other sensory modalities.

Linguistics

From Milton Ericson’s work on the use of linguistics / language in his hypnotherapy work, Richard Bandler and John Grinder modeled how we respond to language, for the purpose of this paper I will limit the description of this to create an understanding only.

Power words and Thinking words

There are certain words which make our brain go to work, meaning they take us on a journey mapping memories and constructing illusions etc. This has its use, however words like this will also take the listener / reader time to process and might lose other information or attention (being fully present). One may also find reference to such words in a variety of presentation / marketing literature as power words, because they trigger emotions which can be used to influence the listener.

If you for example inspect the word exotic, your brain will take you into processing and defining exotic which is personal for you. Another word could be challenge, first you will spend time processing what is a challenge to you and secondly what did the sender / speaker mean with challenge?

Discussion

In the Ashtanga yoga space from above studies and theories I see several ways the learning and communication are put at challenge. Lets inspect how the above may impact the Ashtanga yoga room…

Visual Auditory and Kinaesthetic

From the studies I do believe vi find all the combinations of primary and secondary modalities in the Ashtanga community, probably we may find teachers and students could share much of the same profiles. Due to matching the sensory language and the assumption that students will seek and stay with the teachers they connect well with. If any modality were to be over-represented, we could question if the Mysore style might be preferred by students with Kinaesthetic as either their primary or secondary modality, this would in case require more research to answer though.

Emotional and Physical sexual

From the theories there are reasons to believe that physical sexual may be highly represented in the Ashtanga community, due to endurance and connection to the physical body. All have people have a physical and an emotional capacity, meaning what kind of life the individuals have outside of the Ashtanga will also have an impact. This could alone raise a whole series of new questions to research, however the time of practices the physical part / capacity will be in use.

It could also be mentioned that other and more meditative forms yoga potentially attract more emotional sexual beings

Whether this all holds true will require more research.

Visualization

It is from my understanding clear that students who cannot visualize will have a harder time to get started with the traditional Ashtanga practices, as they will thrive on demonstrations and very concise instructions. Once established in the practise I believe it is less significant challenge for the student, because they will seek teachers who help them their way. It is probably more of a challenge for teachers to find the good way of helping individuals forwards and teaching a mixed class. For these students, students will benefit if teachers shift their language in a way which appeal to their imagination.

Linguistics

Being aware how the student may perceive our spoken instructions will help us as teacher to be clearer in our instructions and also understand where students may struggle to understand.

Fist it is important to mention all sections discussed in this paper is related to linguistics, this section is titled linguistics cause directly related to construction of sentences or words.

Delete, distort, and generalize

We may look at deleting information as an effective way to save time in a dialog, in ashtanga we have a fixed sequence and with the format of vinyasa counts. Students know exactly what to do on each count, with very few ques needed, it is like a template. This is also why yoga poses are given name, when a teacher calls out the name of a pose students know what to do. Teachers do not need to give step by step instructions of the pose, eg. Warrior 1 – Step left foot forward, bend the knee to 90-degree, knee over the toes, hips aligned facing the right knee …. Meaning when we develop a common vocabulary, we may hide information to be more effective. This works very well, where we might find this a trap is when we give verbal adjustments and leave out essential ques. After starting this assignment, I paid specific attention to how students take instructions, eg. lean forward in Mayūrāsana half the class are bending their upper bodies towards the floor. This is a sample where information like “use your arms to move your body weight forward until you balance” might. I will omit the discussion of distortion and generalization as it is less applicable for the scope of the paper.

Power Words / thinking words

Power words (or thinking words which I like to call them) has its use, however it is important to understand that if we add them before an instruction, the student will probably lose the instruction we are given while occupied with the power word. Eg. in a drop back an instruction may go like this “Ground yourself, create space between hips and ribs, head back arms over head…..” our brain will start working on ground yourself what does it mean, how do I ground, I feel the earth under my feet, I feel safe and calm etc…. This will swirl in the imagination and steal attention from other instructions and the integration of the backbend

Summary and conclusion

This paper started with an assumption student with a visual learning strategy as their primary, do have more difficulties than those with an auditory and kinaesthetic primary strategy (Richard Bandler and John Grinder) in the Ashtanga space. Looking at the theories and observations I made during my practice, paying particular attention over the past few weeks. My conclusion is that students with Visual as primary modality, do not face any significant disadvantage in the Ashtanga space than any other modalities.

My findings point more in the direction that being aware of VAK students VAK modality and use it actively, make learning more effective. Eg. a student using visual modality visualize internally, with means they will visualize the movement, pose and adjustment. Teacher could appeal to this by making instruction in visual language “look at your right knee place it directly over the toes”, “visualize you left thigh bone rotating outwards”. An Auditory would benefit from more procedural language “knee 5 cm more forward”, “twist your thighbone outwards as far as you can” and kinaesthetic “move knee forward till you feel the weight even on the foot”, “rotate thighbone outward to you feel opening in the hip” Luckily, we have more than one VAK modality, we use these modalities for store and recall from memory eg. a Visual – Kineastetic person will store this in memory as a visual and sensory memory and the Auditory – Kineastetic person will store it as a procedure and sensory memory.

Another interesting finding and which I believe to be more important to address, is the inability to visualize. This apply to half the population according to Dr Kappas and other hypnotherapy schools, with my own experience these are the group which need to see pictures and live demonstration in order to understand. It is further said even though they cannot visualize, they are fully capable of imagining meaning they will be able to construct an imagery using other sensory modalities. In hypnosis this principle and as everyone can imagine, it is suggested to use over visualize or visual language if speaking to groups or individuals you do not know the visualization capabilities of.

Taking the VAK modalities into consideration, I believe this is a very simple implementation to use in the Ashtanga yoga space. Eg. “Imagine your right knee directly over your toes”, and “imagine your left thighbone rotate outwards”, this way we allow the student to use whatever sensory modality needed to construct from memory in a generic language.

Regarding delete, distort, and generalize, it is a good thing to be aware of with particularly beginners however as we build / educate them with a yoga terminology I believe this is off less significance during a yoga class and probably more applicable for workshops.

Similar for the use of thinking words, being aware and limit them in general make effective communication and would be more applicable in workshops. During Mysore practice the student will get much repetition and will adjust their thinking process as they experience. Eg. ground your self will become an icon for preparatory actions.

I found the Emotional and Physical beings raise more questions which may lead to other interesting findings outside of the scope of this paper. However, Emotional Sexuals respond to inferences and Physical sexuals to literal language, their representation or part used in the Ashtanga space would require more research to come to an conclusion. As with delete, distort, generalization and thinking words I believe it may have more relevance in workshops then yoga classes.  

In summary the key takeaway is using VAK specific language working with individual if you know their VAK profile will be very effective for the students learning, using generic language appealing to imagination cater for effective learning for all individuals and teaching groups.   

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Yoga Sutra 1.6

1.6 pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ

pramāṇa, epistemology, source of right knowledge; 

viparyaya, error; 

vikalpa, imagination, fancy; 

nidrā, sleep; 

smṛtayaḥ, memory 

[These five vṛttis are] right knowledge, error, imagination, sleep, and memory. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

 

The ancient wisdom of Patanjali’s Yoga Sutras offers profound insights into the workings of the human mind. In Sutra 1.6, Patanjali delves into the nature of our thoughts, categorizing them into five distinct patterns. These patterns – right knowledge, error, imagination, sleep, and memory – play a crucial role in shaping our perception of reality and, consequently, our experiences in life. Understanding these patterns is key to mastering our minds and steering our lives towards peace and fulfillment. Yoga Sutra 1.6 delves deeper into the five different patterns of thoughts mentioned in Yoga Sutra 1.5. These patterns of thoughts can either lead us towards pain or guide us towards peace. Let’s explore each of these patterns and their significance:

1. Pramana (Right Perception): Pramana refers to having accurate and clear perception. It is the ability to see things as they truly are, without distortion or bias. When our thoughts are rooted in pramana, we have a clear understanding of reality, leading to a sense of peace and harmony. For example, if you read a news article, right perception would mean understanding the information without bias, leading to informed and balanced viewpoints rather than reactive judgments based on misinformation.

2. Viparyaya (Wrong Knowledge): Viparyaya represents distorted or incorrect knowledge. It occurs when our thoughts are clouded by misconceptions, prejudices, or false beliefs. These thoughts can lead us astray and cause suffering. For example when someone see a coiled rope in dim lighting and mistakes it for a snake. In this case, this person’s perception is distorted, leading to a false understanding of the object. This misconception can cause fear and anxiety for this person. Recognizing and challenging viparyaya is essential for cultivating a more peaceful and accurate understanding of ourselves and the world around us.

3. Vikalpa (Conceptualization): Vikalpa refers to the process of creating mental constructs, concepts, or imaginations. While conceptualization is a natural function of the mind, it can also lead to confusion and attachment. For example, when someone imagines or create a mental image of a unicorn. Although a unicorn does not exist in reality, the person can still conceptualize and imagine what a unicorn might look like base on description they have seen. Another example is worrying about a future event that hasn’t occurred yet, like imagining a disastrous outcome for a meeting. This unnecessary worry, based on an imagined scenario, can cause stress and anxiety, despite having no basis in reality. By observing and understanding our conceptual thoughts, we can discern between what is real and what is merely a creation of our mind, thus finding greater clarity and peace.

4. Nidra (Sleep): Nidra represents the state of sleep. Adequate sleep is essential for our overall well-being, as it allows our body and mind to rest and rejuvenate. However, excessive sleep can lead to stagnation and a lack of productivity. Nidra is also described as a state where mental fluctuations are suppressed, providing a temporary respite from disturbances. It is important to strike a balance in our sleep patterns to maintain optimal physical and mental health.

5. Smrtayah (Memory): Smrtayah encompasses the vast realm of memory, including dreams, imagination, and recollection. Memories can be both helpful and hindering, depending on their nature and how we engage with them. For example, dwelling on a past argument can keep you trapped in a cycle of resentment and anger, affecting your current mood and interactions. Conversely, recalling a positive experience can uplift and motivate you. Mindfully choosing which memories to focus on can significantly influence your emotional state. As yogis, we should examine our memories and discern whether they contribute to our growth and well-being or perpetuate patterns of suffering. By directing our energy towards positive and uplifting memories, we can cultivate a more peaceful and fulfilling life.

Yoga Sutra 1.6 serves as a powerful reminder of the influence our thoughts have on our overall well-being. By becoming aware of these different thought patterns, we gain the ability to discern between helpful and harmful mental states. This discernment is essential in our pursuit of peace, clarity, and personal growth. As we navigate our daily lives, let us be mindful of these patterns, choosing thoughts that uplift and guide us towards a deeper understanding of ourselves and the world around us. In this way, the teachings of Patanjali not only illuminate the path to spiritual enlightenment but also offer practical wisdom for a balanced and fulfilling life. Yoga Sutra 1.6 invites us to reflect on the different patterns of thoughts that arise within us.

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Yoga sutra text 1.5

1.5. vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ

vṛttayaḥ, the changing states of mind

 pañcatayyaḥ, fivefold; 

kliṣṭa, detrimental, harmful, damaging, afflicted; 

akliṣṭāḥ, nondetrimental, unafflicted 

Transtation: There are five kinds of changing states of the mind, and they are either detrimental or nondetrimental [to the practice of yoga]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

The concept of “vrittis” in Patanjali’s Yoga Sutras is a profound insight into the nature of the mind and consciousness. These vrittis are essentially the various thoughts, emotions, and patterns that manifest in our mind. According to Patanjali, these mental fluctuations can be categorized into five types. This categorization is pivotal in understanding how our mind works and how it can either be a source of suffering or a path to peace.

The terms “klishta” (painful) and “aklishta” (non-painful) in this context are crucial. They suggest that some of these mental fluctuations lead to suffering and negative emotions, while others do not. This distinction is key to understanding the dual nature of our thoughts and mental patterns.

In Yoga Sutra 1.5, once again, I’d love to bring back the powerful metaphor likening the mind’s fluctuations to the disturbance of a lake. Just as a disturbed lake can either harness wind energy (a useful application) or merely cause distortion and chaos, our mind’s disturbances can be either constructive or destructive. This analogy beautifully illustrates the potential power and pitfalls of our mental states. My friend Sarah, a teacher, often felt overwhelmed by stress and negative thoughts. After studying Yoga Sutra 1.5, she began to identify and categorize her thoughts as ‘kliṣṭa’ or ‘akliṣṭāḥ’. This helped her to consciously shift her focus towards positive thinking, significantly improving her mental well-being.”

We can also do this exercise by spending a few minutes each day to observe our thoughts. Label them as ‘kliṣṭa’ (detrimental) or ‘akliṣṭāḥ’ (nondetrimental). This practice helps in recognizing which thoughts contribute to our peace and which do not.” We can also do breathing exercise for calmness: “When encountering stressful thoughts (‘kliṣṭa’), practice deep breathing. Inhale for 4 seconds, hold for 7 seconds, and exhale for 8 seconds. This helps in calming the mind and reducing the impact of negative thoughts.”

The practice of yoga, particularly as Patanjali teaches it, is centered around gaining a deeper understanding and control over these mental fluctuations. The ultimate goal is “chitta vritti nirodha” – the cessation of these fluctuations, leading to a state of inner stillness and clarity. Achieving this state is considered the pinnacle of yoga practice, bringing about a profound sense of peace and contentment.

Yoga Sutra 1.5 is more than just a philosophical statement; it’s a practical guide. It encourages practitioners to cultivate self-awareness, to discern the nature of their thoughts and emotions, and to actively work towards transforming negative mental patterns. This sutra serves as a reminder of the power we hold over our minds and the potential for transformation that lies within this understanding. By recognizing and managing the vrittis, we can navigate our mental landscape towards a more peaceful and fulfilling state of being.

Our workshop on Breathing and Pranayama will start in Jan 2024. Stayed tuned for details.

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Yoga Sutra text 1.4

Text 1.4. vṛtti-sārūpyam itaratra

vṛtti, fluctuation; 

sārūpyam, identification;

 itaratra, otherwise, at other times 

Translation: Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

 

vṛtti, fluctuation; 

sārūpyam, identification;

 itaratra, otherwise, at other times 

Translation: Otherwise, at other times, [the seer] is absorbed in the changing states [of the mind]. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

 

“In text 1.4, the analogy of the lake and the moon serves as a profound metaphor. Just as mistaking the moon’s reflection in a disturbed lake for the moon itself is an error, similarly, when the mind identifies with its ever-changing thought patterns, or vrittis, it becomes lost in the transient joys, traumas, and dramas of life. Thoughts and people, part of this material world, are impermanent. Identifying our minds solely with these transient aspects can lead to a lack of lasting happiness or truth. The deeper truth exists beyond this material realm. Consider Meena, a software developer. Despite her successful career, she felt a persistent sense of dissatisfaction. She realized that her constant chase for promotions and recognition were ‘vrittis’ – mental modifications clouding her true self. Recognizing this, she began to seek contentment from within, finding more happiness in simple daily activities rather than just career achievements.”

So, what choice do we have in life? A yogi chooses to cultivate a strong mind, one that shifts its focus from the ephemeral material world to the enduring spiritual truth within. In doing so, the true essence of life is illuminated. This involves acknowledging the impermanence of the external world and seeking a connection with what is eternal and unchanging.

By centering on the spiritual truth within, a yogi can rise above the fluctuations of the material world, finding enduring happiness and fulfillment. This journey demands a change in perspective and a commitment to internal growth and self-realization. With dedicated practice and a focused mind, a yogi can align with their true nature, discovering the profound beauty and truth beyond the transient nature of the material world.

This text resonates deeply with me, emphasizing that yoga is more than physical practice; it underscores the importance of inner purification to reconnect with our authentic selves. Inner purification is achieved through practices like pranayama (breath control), meditation, or asana which cleanse the mind and body of impurities such as anger and greed. Self-realization emerges as one consistently practices these techniques, leading to an understanding of one’s true nature as distinct from the body and mind.” This text serves as a reminder for myself  that personal growth and self-purification are continual for everyone. It underscores the necessity of ongoing inner work to cleanse and align with our true selves, liberating us from the distractions and burdens that obstruct our spiritual journey. It encourages embracing yoga’s transformative power, not just on the mat but in all aspects of life.

We can practice mindfulness by starting our day with 10 minutes of meditation, focusing on the breath. This simple exercise helps in aligning our true nature by calming the mind and reducing the influence of external material disturbances. 

This text acknowledges our struggles and imperfections, inspiring us to cultivate self-awareness, compassion, and dedication to our growth. It reminds us that yoga is a lifelong journey of self-discovery and purification, leading to a deeper connection with our true selves.

To access this deeper fulfillment, we must be willing to look beyond the surface. Like a yogi who calms the mind’s fluctuations, we need to silence the continuous distractions that bind us to fleeting existence. If we identify only with the vrittis, we become ensnared in illusion and fail to find genuine, lasting happiness. The yogic path teaches us to turn inward, exploring the depths of our being. Through introspection and inner work, we discover the true source of joy. 

By centering on the spiritual truth within, a yogi can rise above the fluctuations of the material world, finding enduring happiness and fulfillment. This journey demands a change in perspective and a commitment to internal growth and self-realization. With dedicated practice and a focused mind, a yogi can align with their true nature, discovering the profound beauty and truth beyond the transient nature of the material world.

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Yoga Sutra text 1.3

Text I.3 tadā draṣṭuh svarūpe ‘vasthānam

tadā, then, at that point; 

draṣṭuḥ, of the seer, of the soul; 

svarūpe, in its own real essential nature;

 avasthānam, abiding, remaining, being absorbed in

Translation: When that is accomplished, the seer abides in its own true nature. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

“The mind is often engaged in relentless activity, brimming with thoughts, emotions, and various distractions. However, achieving a state of inner quietude allows us to access a more profound level of awareness and insight. Reflect on the analogy of a lake and the moon, as mentioned in text 1.2. When the lake’s surface is calm, it mirrors the moon’s perfect reflection. Similarly, yoga teaches that when the mind is tranquil, undisturbed by the constant ‘winds’ of sensory input and external influences, it can reflect our true nature. This idea echoes the concepts in texts 1.1 and 1.2, where yoga is defined as the practice of calming the mind’s fluctuations, leading to a state of Nirodha, or control and cessation. In the serenity of Nirodha, the soul begins to perceive its authentic essence. This essence is often described as pure consciousness, free from the mind’s constraints and conditioning. It is a state of unadulterated awareness, allowing us to connect with our genuine selves and experience unity and interconnectedness with our surroundings. This realization is akin to seeing and understanding one’s true self. Notably, yoga’s goal is not to alter who we are but to unveil and awaken the true nature of our being. It is a journey of attuning to our spiritual selves, recognizing that we are inherently complete and perfect.

Imagine a time when you were entirely absorbed in a moment, perhaps while watching a sunset, listening to music, or even in deep contemplation. In that instance, the usual clutter of thoughts, worries, and distractions faded away, and you experienced a sense of peace and connection with the moment. This experience is a glimpse of what the sutra describes — a state where the soul (the seer) rests in its true nature, unaffected by the usual turbulence of the mind.

In our everyday lives, our minds are like an ocean in a storm, constantly churned by waves of sensory inputs, emotions, and thoughts. This relentless activity often veils our true self. However, yoga offers the tools to calm this storm. Through practices like meditation, breath control (pranayama), and physical postures (asanas), yoga systematically quiets the mind.

For instance, consider the practice of meditation. Initially, it might seem like a battle with endless thoughts. But with persistence, there comes a moment of stillness, where the mind is no longer distracted by its usual patterns. This stillness is where we begin to experience our essential nature, free from the layers of conditioning and perception.

This concept is also echoed in the analogy of the calm lake reflecting the moon. When our mind is still, it reflects our true self, unobscured by the ripples of mental disturbances. This clarity brings about a profound understanding of our interconnectedness with the world, fostering a sense of unity and peace.

The practice of yoga, encompassing meditation, breath control, and asanas (physical postures), aims to purify the body and cultivate mental stillness. This process enables us to access our inner wisdom, gain clarity, and align with our true nature, ultimately fostering a deeper sense of peace, fulfillment, and self-realization.”

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Yoga Sutra text 1.2

Text 2: yogaś citta-vṛtti-nirodhaḥ yogaḥ,

yoga; citta, the mind; 

vṛtti, fluctuation, state;

nirodhaḥ, restraint, control 

Translation: Yoga is the stilling of the changing states of the mind. (Edward F. Bryant, The Yoga Sutra of Pantajalin, A new Edition, translation, and commentary).

Citta refers to the mind, including its layers of consciousness, thoughts, and emotions. The concept of “citta” is central in understanding how yoga practice influences our mental state. The Yoga Sutras of Patanjali, particularly in Sutra 1.2, “yogaś citta-vṛtti-nirodhaḥ,” define yoga as the process of stilling the fluctuations (vṛttis) of the mind (citta). This sutra underscores the essence of yoga: to achieve a state of mental clarity and tranquility.

The fluctuations, or vṛttis, are various forms of mental activity — thoughts, emotions, memories, and imaginations — that can disturb the mind’s tranquility. When the mind is in turmoil, our perception of reality becomes distorted.

Now, let’s imagine a serene scene on a full moon night. The sky is clear, there is no wind, and the water in the lake is perfectly still, allowing you to see the reflection of the moon. Now, let’s throw a stone into the water. As the stone creates disturbance and waves, the reflection of the moon becomes distorted and unclear. You are no longer see the clear reflection of the moon. So the lake is there, the moon is there, you are there, but the reflection of the moon is no longer there. This analogy applies to us as well. When there is disturbance in our minds, are unable to see things clearly as they truly are, and the union between ourselves and the world is disrupted. If we consider the lake as our citta (mind), the moon as the material world, and the stone as our interaction with the material world through our senses, we can understand that our perception becomes distorted. Just as the stone disturbs the water, our absorption in the material world creates disturbances in our citta, preventing us from experiencing true union and perceiving things as the way they are. When we can eliminate these disturbance in our citta, we enter a state of yoga (union) and experience the fruits of practicing yoga. It is important to note that yoga is often misunderstood as merely physical postures (asana), breathing exerices, mindfulness practice or something exclusive to India. However, yoga goes far beyond than that. Its ultimate aim is to eliminate the disturbances (vrittis) in our citta. Another example is all of our actions are governed by the law of karma. Whatever we do, good or bad, creates karma and we experience the results of our karma. The law of karma operates without any divine intervention or external force. However, yoga provides tools to reduce the impact of our karma, by reducing the disturbance in our mind. It is similar to carry an umbrella when it’s raining, while we cannot stop the rain, having an umbrella helps us to minimize the impact of the rain. 

Consider the scenario of a challenging day at work. You have an important meeting that doesn’t go as planned, leading to criticism from your boss. This event is akin to the stone disturbing the tranquil lake – it creates ripples of frustration, self-doubt, and anger in your mind. These emotional disturbances (vrittis) cloud your perception and may lead to further negative reactions or decisions, akin to the distorted reflection of the moon in the ruffled lake. The ultimate aim of yoga is nirodha, the stilling or restraining of these fluctuations, to achieve mental clarity and stability. This aligns with the analogy of the still lake — when the mind is calm, and undisturbed, it reflects reality clearly, without distortion.

This situation also exemplifies the law of karma. Your reactions to the criticism – whether you respond with anger, frustration, or calm introspection – will generate karma. If you react negatively, it may lead to strained relationships or more stress, perpetuating a cycle of negative karma. Conversely, responding with understanding or seeking constructive growth can create positive karma, leading to better outcomes in the future.

Practice yoga helps us to reduce the effects of (bad) karma by stilling the disturbance of the changing mind (vritti) to create clarity and stillness of the mind (nirodha).

Practical tips to still the mind in daily life include:

1.  Mindfulness Practice: Engage in mindfulness exercises, like paying full attention to your breath or the activities you are doing. This practice helps bring your focus back to the present moment, reducing the impact of mental disturbances.
2.  Regular Meditation: Set aside time for meditation daily. Meditation helps in observing the patterns of the mind and gradually quieting the constant chatter.
3.  Yoga Asanas: Physical postures in yoga are not just about fitness; they help in preparing the body and mind for meditation, contributing to mental stillness.
4.  Positive Affirmations and Self-Reflection: Cultivate positive thinking and self-reflection. This helps in understanding and addressing the root causes of mental disturbances.
5.  Pranayama (Breath Control): Breathing exercises in yoga are powerful tools for controlling the mind. Techniques like deep breathing or alternate nostril breathing can be particularly effective in calming the mind.

By incorporating these practices into your routine, you can work towards minimizing the vrittis, thus fostering a state of nirodha. This journey towards mental stillness not only improves your day-to-day clarity and well-being but also aligns with the broader yogic goal of transcending the limitations of the ego and connecting with a deeper sense of self.

At The Yoga Nest, we offer classes and workshops on asana, pranayama (breath control) and course in Ashtanga Primaries series. Come to us, you own the practice, and feel the transformation from within.

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Yoga Sutra text 1.1

Text 1: atha yogānuśāsanam

atha, now; 

yoga, yoga; 

anuśāsanam, teachings

Translation: Now, the teachings of yoga [are presented]. (Edward F. Bryant, The Yoga Sutras of Patañjali, A new Edition, translation, and commentary).

Atha  Yoganusasanam is the opening phrase of Patanjali’s Yoga Sutras, which is considered one of the foundational texts of yoga philosophy. It can be translated as “Now, the teachings of yoga.” 

This phrase signifies the beginning of the text and sets the stage for the subsequent teachings on yoga. It suggests that the reader or practitioner is now ready to embark on the journey of understanding and practicing yoga. This text also introduced the concept of “Now” or present moment. The teaching of yoga is happening in the present moment. When you are practicing yoga, it is happening right now. 

Consider a typical day in your life: You wake up, check your phone, rush through your morning routine, and then dive into the day’s work and responsibilities. Amid this routine, you might find moments where you’re physically present but mentally elsewhere, thinking about past events or future plans. This disconnection from the present is like losing the essence of “atha yogānuśāsanam,” the foundational principle of being fully in the ‘now’ as emphasized in Patanjali’s Yoga Sutras.

Let’s say, during your lunch break, instead of scrolling through your phone, you decide to practice mindfulness, a key aspect of yoga. You eat your meal slowly, savoring each bite, fully aware of the flavors and textures. This simple act of mindfulness brings you into the present moment, embodying the spirit of “atha” – now.

The decision to practice yoga, either through physical postures, meditation, or mindful living, is a step away from the constant chase of material desires. It’s not about renouncing your job, relationships, or possessions, but rather about reducing the mental and emotional attachment to them. For example, while working on an important project, you might feel stressed about the outcome. Yoga teaches you to focus on the effort rather than fixating on the result, a practice of detachment that aligns with turning away from material attachments.

But what makes a student ready to practice yoga? Yoga is a traditional path that requires some sacrifice, to move away from the material world toward the spiritual. You become ready when you realize that true happiness does not come from the material world, instead, real happiness lies in the inner spiritual world. It also means, you, as a human being, have experienced some sufferings and limitations of the material world. When you are ready to turn away from the material world and to seek enlightenment in the inner spiritual world, then the teaching of yoga begin (Kino McGregor)

You may wonder, “ I do not have any suffering, but I still want to practice yoga. Why do I have to turn away from the material world to study yoga?”

It’s great that you do not have any suffering and that you are taking good care of yourself by practicing yoga. It’s important to note that the idea of turning away from the material world does not mean that only people who are suffering can have a genuine spiritual path. However, in any authentic spiritual path, there is an element of sacrifice involved. This sacrifice does not mean giving everything in the material world, but rather having a willingness to let go of attachments and prioritize the spiritual journey. It is about recognizing that true fulfillment and lasting happiness come from within, rather than relying solely on external possessions or achievements. 

By turning away from the material world, it means shifting our focus from external desires and distraction towards the exploration of our inner selves and the pursuit of spiritual growth. This does not mean completely abandoning the material world, but rather fining a balance and understanding that the material world alone cannot provide lasting fulfillment. Turning away from the material world in yoga doesn’t imply abandoning it entirely. Instead, it’s about reducing our attachment to material possessions and external achievements. The key is to find a balance and understand that while material aspects can contribute to our happiness, they are not the sole sources of it. The spiritual journey involves prioritizing internal growth and understanding over external gratification.

Choosing to practice yoga doesn’t require suffering or dissatisfaction with the material world. It’s about recognizing that while material comforts can bring temporary happiness, deeper, lasting fulfillment comes from within. By integrating yoga into your daily life, you begin to cultivate inner peace, resilience, and a deeper understanding of yourself. This shift in perspective can transform your approach to daily challenges, leading to a more balanced and harmonious life.

If you’re not experiencing suffering but are drawn to yoga, it’s an opportunity to deepen your self-understanding, cultivate inner peace, and explore spiritual growth. Embracing yoga’s teachings can transform your perspective, revealing that true contentment and fulfillment originate from within, beyond the material realm. Yoga encourages this exploration, offering tools and wisdom to navigate life with more clarity, balance, and internal harmony.

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