The Yoga Sutra Of Patanjali
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In the Yoga Sutras, Patañjali prescribes adherence to eight "limbs" or steps (the sum of which constitute "Ashtanga Yoga", the title of the second chapter) to quiet one's mind and achieve kaivalya. The Yoga Sutras form the theoretical and philosophical basis of Raja Yoga, and are considered to be the most organized and complete definition of that discipline. The Sutras not only provide yoga with a thorough and consistent philosophical basis, they also clarify many important esoteric concepts which are common to all traditions of Indian thought, such as karma.
"The Yoga Sutras of Patanjali embrace the entire science of yoga: its philosophy, practices, and moral code. Because the Yoga Sutras are complex and written in sutra form, the use of a separate commentary to unlock their meaning is essential. However, many of the commentaries are dry and academic, and most students become discouraged rather than inspired in their attempts to study the Sutras. This book provides an inviting approach to studying the Yoga Sutras. Beautiful book design, imagery and commentary bring the Sutras to life. Each Sutra is presented in a layout that contains the Sanskrit text, an English translation, imagery that illuminates the Sutra and a commentary.
In just 196 short aphorisms, this classic work of Indian philosophy spells out succinctly how the mind works, and how it is possible to use the mind to attain liberation. Compiled in the second or third century CE, the Yoga-Sutra is a road map of human consciousness—and a particularly helpful guide to the mind states one encounters in meditation, yoga, and other spiritual practices. It expresses the truths of the human condition with great eloquence: how we know what we know, why we suffer, and how we can discover the way out of suffering. Chip Hartranft's fresh translation and extensive, lucid commentary bring the text beautifully to life. He also provides useful auxiliary materials, including an afterword on the legacy of the Yoga-Sutra and its relevance for us today.
White retraces the strange and circuitous journey of Patanjali's Yoga Sutra from its ancient origins to today, bringing to life the improbable cast of characters whose interpretations and misappropriations led to its revered place in contemporary popular culture.
The Yoga Sutras of Patanjali provides a complete manual for the study and practice of Raja Yoga, the path of concentration and meditation. The sutras begin with the most basic concentration, and then progresses to discipline, manifestation, and finally, emancipation of the transcendental ego. It is now considered one of the most important textual sources for the practice of yoga. This classic work of Indian philosophy spells out succinctly how the mind works, and how it is possible to use the mind to attain liberation.
This is an English rendering of the classical text on yoga and meditations that maintains the poetic forms of the sutras. Patanjali is to Yoga what Buddha is to Buddhism. His sutras- scriptural narratives sometimes defined as literally "the path to transcendence"- are a darshan, or philosophical worldview and method to aid the awakening of self-realization. Patanjali reveals a set of landmarks that enable practitioners to lift the veils and study the hidden self, eventually following this path to enlightenment.
This edition includes an extensive preface by Swami Vivekananda, the chief disciple of the 19th century mystic Ramakrishna Paramahansa and the founder of the Ramakrishna Math and the Ramakrishna Mission. He gives the reader deep insights about Yoga and the Ultimate Goal in Life. The Yoga Sutras of Patanjali are in themselves exceedingly brief, yet they contain the essence of practical wisdom, set forth in admirable order and detail. The theme, if the present interpreter be right, is the great regeneration, the birth of the spiritual from the psychical man: the same theme which Paul so wisely and eloquently set forth in writing to his disciples in Corinth, the theme of all mystics in all lands. We think of ourselves as living a purely physical life, in these material bodies of ours. In reality, we have gone far indeed from pure physical life; for ages, our life has been psychical, we have been centred and immersed in the psychic nature. Some of the schools of India say that the psychic nature is, as it were, a looking-glass, wherein are mirrored the things seen by the physical eyes, and heard by the physical ears. But this is a magic mirror; the images remain, and take a certain life of their own. Thus within the psychic realm of our life there grows up an imaged world wherein we dwell; a world of the images of things seen and heard, and therefore a world of memories; a world also of hopes and desires, of fears and regrets. Mental life grows up among these images, built on a measuring and comparing, on the massing of images together into general ideas; on the abstraction of new notions and images from these; till a new world is built up within, full of desires and hates, ambition, envy, longing, speculation, curiosity, self-will, self-interest. The teaching of the East is, that all these are true powers overlaid by false desires; that though in manifestation psychical, they are in essence spiritual; that the psychical man is the veil and prophecy of the spiritual man.
This is an English rendering of the classical text on yoga and meditations that maintains the poetic forms of the sutras. Patanjali is to Yoga what Buddha is to Buddhism. His sutras-scriptural narratives sometimes defined as literally "the path to transcendence"- are a darshan, or philosophical worldview and method to aid the awakening of self-realization. Patanjali reveals a set of landmarks that enable practitioners to lift the veils and study the hidden self, eventually following this path to enlightenment.