Sri Krishnamacharya Yoga Sutras of Patanjali

Yoga Sutras of Patanjali

FROM THE PUBLISHER
Anyone who is more or less deeply interested in yoga today could not pass by information about the two most common schools of yoga practice in the modern world - the yoga of Mr. B. K. S. Iyengar and the Ashtanga Vinyasa Yoga of Sri Pattabhi Jois. And, of course, everyone who is familiar with their practice and theory knows that both schools are based on the same practical approach, presented to the world by one of the greatest Yoga Masters who lived in this century, Professor Sri Krishnamacharya.
Sri Krishnamacharya was the teacher of both Mr. Iyengar and Pattabhi Jois. However, the direct heir of Krishnamacharya himself is his son - Tri T. K. V. Desikachar. The Viniyoga of Lord Desikachar is the third modern branch of the great Master's teachings. In his work on the development of the practice and theory of yoga, Sri T. K. V. Desikachar relies on the original interpretations formulated by Krishnamacharya himself, one of the central elements of which is his interpretation of the immortal Yoga Sutras of Patanjali.
We believe that without the Yoga Sutras in the interpretation of Krishnamacharya, the Yoga Anthology series would be incomplete, and therefore we are pleased to present to the reader the work of Sri T. K. V. Desikachar, in which he interprets the Yoga Sutras of Patanjali and comments on them in strict accordance with the way his father did.
The right to first publish this work in Russian was granted to me personally by Mr. Desikachar in January 1995. Perhaps some of Mr. Desikachar's interpretations will seem controversial to Sanskrit scholars. This is natural, because the sutra itself is a way of presenting information that allows for many different interpretations ... Nevertheless, without giving up a sober critical approach to the analysis of the material presented, it makes sense for the reader to remember that interpretations are based on, given by Krishnamacharya, lies a reliable effective practice proven by many generations of masters.
DEDICATION

I dedicate this edition to Professor William Skelton of Colgate University, who expressed the spiritual essence of the definition of yoga based on the texts of the Bhagavad Gita as the ability to act with superior skill, and not for self-interest.
GRATITUDE

Many of my friends contributed to this project, but I would like to express my deepest gratitude to a few for their invaluable help and to name them by name: Marie Louise Skelton, for leading the project and helping with editing; Foundation for the Study of the Great World Religions at Colgate University and its director, Professor John Ross Carter, for their generous support; Michael Smith and Bill Harvey for editorial assistance; R. Brabhakara for reviewing published details;
S. Shidharan for help in preparing the printed manuscript.

FOREWORD
The Vedas, the source of Indian thought, inspired the great sages of the past to present six philosophical schools known as darshans. Darshana means a mirror that can reflect one's whole life. Each of the six darshans looks at life from a different perspective: its origin; her suffering; the means of attaining supreme happiness and the attainment of supreme knowledge. Yoga is one of the darshans. Its author is Patanjali, about whom little is known. There are people who believe that he was the incarnation of the divine serpent Ananta, on which the universe rests. Others identify him with the grammarian Patanjali, who lived in the second century BC.
Patanjali presented his work in a style called sutra. A sutra is defined as a work of few words, free from ambition, meaningful, and affirmative in form. The words of a sutra put together do not even form a complete sentence. The sutra links the teacher and the teaching, but by itself it cannot explain every point. Her style is so concise that it can be easily memorized. Indeed, the first step of a student is to memorize the sutra. For a long time, the Master makes the student recite the sutra in exact accordance with the original. (We must remember that oral instruction prevailed at that time.) And only then does the teacher begin to interpret its meaning.
Yoga is not an original invention of Patanjali, nor does he claim to be. Yoga - as a word and as an idea - is mentioned in the Vedas, Upanishads and other Indian texts. There are different meanings of this word. Patanjali, with his inherent genius, formulated the concept of yoga, linking it with mental activity.
Patanjali's definition of yoga is as follows: way: "Yoga is the ability to direct the mind exclusively on the object and keep this direction without being distracted" (Sutra 1.2). Until this state is realized, a person will not be able to connect himself fully with God. Patanjali's unique definition of yoga is only his first contribution to the problem of thought. He analyzes the functioning of the mind and mentions innumerable means to help put the perturbed consciousness in order. Having a stable mind in a healthy business is the goal of Patanjali yoga. He does not insist on faith in God. He does not refer to the interpretation of God in the Vedas. His God is not the Master of the world, but the Teacher. It was because of this approach that he succumbed to criticism from Vyasa, Shankara and Ramanui when they commented on his methods of stabilizing thought.
This publication is based on the wisdom of Sri T. Krishnamacharya, a unique Master, known for his knowledge in all schools of the Veda and practicing yoga for over sixty years. His empathy as a healer of the sick, his oratory and depth of knowledge of Sanskrit, his analysis of the role of yoga for people of all faiths and nationalities made him a universal teacher. But this publication should not be taken by beginners as a complete exposition of Krishnamacharya's teachings.

CHAPTER 1

SAMADHIPADAH
Sutras of Patanjali are presented in four chapters. The first chapter is called Samadhipada (chapter on samadhi). This chapter defines yoga and its characteristics. It discusses the problems associated with achieving the state of yoga, as well as ways to solve these problems.

1-1

atha yoganusasanam

The first sutra introduces the matter at hand, as it should be according to the oral traditions. It is accepted in ancient Sanskrit literature that the first word, atha, serves as an adjunct to prayer, ensuring an auspicious beginning and successful completion of the work to be done.
This is the beginning of an authoritative instruction in yoga.
Patanjali notes that the subject under consideration has an ancient prehistory and he himself is not its founder. But having studied this subject to the necessary depth under the guidance of a mentor, he became competent enough to share what he had learned with his followers. The style he has chosen is quite suitable for subsequent transfer to new students in traditional oral manner.

1-2

yogasgcitta vrttinirodhah

What is yoga? This word has many interpretations, and it corresponds to a lot. Patanjali gives his definition of this word.
Yoga is the ability to direct the mind exclusively towards an object and keep that direction without being distracted.
The object of observation can be both external in relation to us, and internal - a part of ourselves. But it can also be an area of ​​interest, a concept, or something that is above the level of human sensations, say, God.

1-3

tada drastub svarupe 'vasthanam

Then the ability to understand the object completely and correctly becomes apparent.
In the state of yoga, there is the ability to control all sorts of prejudices and fictional elements. Their influence is reduced or eliminated altogether. All obstacles to renewed comprehension are removed.

1-4

vrttisarupyamitaratra

In the absence of a state of mind called yoga,
The ability to understand an object is either replaced by its mental concept or is simply absent as such.
An agitated mind rarely stays in one direction. Even if he does, the understanding of the object will be false.

1-5

vrttayah pancatayyah klistaklistah

What is mind? Patanjali defines it through its inherent manifestations*. Reason cannot be perceived otherwise than through these manifestations.
There are five manifestations of the mind. Each of them can be beneficial and each can be harmful.
Whether these manifestations will be beneficial or harmful is not immediately clear. Only time will determine their impact.

1-6

pramana viparyayavikalpanidrasmrta yah

The five manifestations are insight, misunderstanding, imagination, deep sleep, and memory.
Each mental manifestation has its own characteristics. They are not always obvious, but can be recognized. Their influence (in various combinations) and the impact on our behavior determine our individuality.

1-7

pratyaksanumanagamah pramanani

Each of the manifestations has a pronounced character.
Comprehension is based on direct observation of the object, inference and information from authoritative sources.
The mind registers the object through its sensations. But if the available information is inadequate or insufficient to sensory perception, other abilities, such as logical thinking and memory, provide a more complete comprehension of the object about which the conclusion is made. Similarly, we perceive places, people, and concepts that are beyond our direct observation. But cognition in the state of yoga differs from all the variants of cognition described above.
In this state, it is more in line with the true nature of the object.

1-8

viparyayo mithyajnanamatadrupa pratistham

A misunderstanding is one that is perceived as correct until more favorable conditions reveal the true nature of the object.
Misunderstanding is due to erroneous observation or misinterpretation of what is seen. The reason is our inability to deeply understand what we see, arising from the influence of past experience and changed conditions. The error may be recognized later, or perhaps never. The purpose of yoga practice is to recognize and control instances of misunderstanding (see chapter 2).

1-9

sabdajnananupati vastusunyo vikalpab

Imagination is the comprehension of an object based only on words and expressions.

Sri Krishnamacharya Yoga Sutras of Patanjali

Yoga Sutras of Patanjali

FROM THE PUBLISHER
Anyone who is more or less deeply interested in yoga today could not pass by information about the two most common schools of yoga practice in the modern world - the yoga of Mr. B. K. S. Iyengar and the Ashtanga Vinyasa Yoga of Sri Pattabhi Jois. And, of course, everyone who is familiar with their practice and theory knows that both schools are based on the same practical approach, presented to the world by one of the greatest Yoga Masters who lived in this century, Professor Sri Krishnamacharya.
Sri Krishnamacharya was the teacher of both Mr. Iyengar and Pattabhi Jois. However, the direct heir of Krishnamacharya himself is his son - Tri T. K. V. Desikachar. The Viniyoga of Lord Desikachar is the third modern branch of the great Master's teachings. In his work on the development of the practice and theory of yoga, Sri T. K. V. Desikachar relies on the original interpretations formulated by Krishnamacharya himself, one of the central elements of which is his interpretation of the immortal Yoga Sutras of Patanjali.
We believe that without the Yoga Sutras in the interpretation of Krishnamacharya, the Yoga Anthology series would be incomplete, and therefore we are pleased to present to the reader the work of Sri T. K. V. Desikachar, in which he interprets the Yoga Sutras of Patanjali and comments on them in strict accordance with the way his father did.
The right to first publish this work in Russian was granted to me personally by Mr. Desikachar in January 1995. Perhaps some of Mr. Desikachar's interpretations will seem controversial to Sanskrit scholars. This is natural, because the sutra itself is a way of presenting information that allows for many different interpretations ... Nevertheless, without giving up a sober critical approach to the analysis of the material presented, it makes sense for the reader to remember that interpretations are based on, given by Krishnamacharya, lies a reliable effective practice proven by many generations of masters.
DEDICATION

I dedicate this edition to Professor William Skelton of Colgate University, who expressed the spiritual essence of the definition of yoga based on the texts of the Bhagavad Gita as the ability to act with superior skill, and not for self-interest.
GRATITUDE

Many of my friends contributed to this project, but I would like to express my deepest gratitude to a few for their invaluable help and to name them by name: Marie Louise Skelton, for leading the project and helping with editing; Foundation for the Study of the Great World Religions at Colgate University and its director, Professor John Ross Carter, for their generous support; Michael Smith and Bill Harvey for editorial assistance; R. Brabhakara for reviewing published details;
S. Shidharan for help in preparing the printed manuscript.

FOREWORD
The Vedas, the source of Indian thought, inspired the great sages of the past to present six philosophical schools known as darshans. Darshana means a mirror that can reflect one's whole life. Each of the six darshans looks at life from a different perspective: its origin; her suffering; the means of attaining supreme happiness and the attainment of supreme knowledge. Yoga is one of the darshans. Its author is Patanjali, about whom little is known. There are people who believe that he was the incarnation of the divine serpent Ananta, on which the universe rests. Others identify him with the grammarian Patanjali, who lived in the second century BC.
Patanjali presented his work in a style called sutra. A sutra is defined as a work of few words, free from ambition, meaningful, and affirmative in form. The words of a sutra put together do not even form a complete sentence. The sutra links the teacher and the teaching, but by itself it cannot explain every point. Her style is so concise that it can be easily memorized. Indeed, the first step of a student is to memorize the sutra. For a long time, the Master makes the student recite the sutra in exact accordance with the original. (We must remember that oral instruction prevailed at that time.) And only then does the teacher begin to interpret its meaning.
Yoga is not an original invention of Patanjali, nor does he claim to be. Yoga - as a word and as an idea - is mentioned in the Vedas, Upanishads and other Indian texts. There are different meanings of this word. Patanjali, with his inherent genius, formulated the concept of yoga, linking it with mental activity.
Patanjali's definition of yoga is as follows: way: "Yoga is the ability to direct the mind exclusively on the object and keep this direction without being distracted" (Sutra 1.2). Until this state is realized, a person will not be able to connect himself fully with God. Patanjali's unique definition of yoga is only his first contribution to the problem of thought. He analyzes the functioning of the mind and mentions innumerable means to help put the perturbed consciousness in order. Having a stable mind in a healthy business is the goal of Patanjali yoga. He does not insist on faith in God. He does not refer to the interpretation of God in the Vedas. His God is not the Master of the world, but the Teacher. It was because of this approach that he succumbed to criticism from Vyasa, Shankara and Ramanui when they commented on his methods of stabilizing thought.
This publication is based on the wisdom of Sri T. Krishnamacharya, a unique Master, known for his knowledge in all schools of the Veda and practicing yoga for over sixty years. His empathy as a healer of the sick, his oratory and depth of knowledge of Sanskrit, his analysis of the role of yoga for people of all faiths and nationalities made him a universal teacher. But this publication should not be taken by beginners as a complete exposition of Krishnamacharya's teachings.

CHAPTER 1

SAMADHIPADAH
Sutras of Patanjali are presented in four chapters. The first chapter is called Samadhipada (chapter on samadhi). This chapter defines yoga and its characteristics. It discusses the problems associated with achieving the state of yoga, as well as ways to solve these problems.

1-1

atha yoganusasanam

The first sutra introduces the matter at hand, as it should be according to the oral traditions. It is accepted in ancient Sanskrit literature that the first word, atha, serves as an adjunct to prayer, ensuring an auspicious beginning and successful completion of the work to be done.
This is the beginning of an authoritative instruction in yoga.
Patanjali notes that the subject under consideration has an ancient prehistory and he himself is not its founder. But having studied this subject to the necessary depth under the guidance of a mentor, he became competent enough to share what he had learned with his followers. The style he has chosen is quite suitable for subsequent transfer to new students in traditional oral manner.

1-2

yogasgcitta vrttinirodhah

What is yoga? This word has many interpretations, and it corresponds to a lot. Patanjali gives his definition of this word.
Yoga is the ability to direct the mind exclusively towards an object and keep that direction without being distracted.
The object of observation can be both external in relation to us, and internal - a part of ourselves. But it can also be an area of ​​interest, a concept, or something that is above the level of human sensations, say, God.

1-3

tada drastub svarupe 'vasthanam

Then the ability to understand the object completely and correctly becomes apparent.
In the state of yoga, there is the ability to control all sorts of prejudices and fictional elements. Their influence is reduced or eliminated altogether. All obstacles to renewed comprehension are removed.

1-4

vrttisarupyamitaratra

In the absence of a state of mind called yoga,
The ability to understand an object is either replaced by its mental concept or is simply absent as such.
An agitated mind rarely stays in one direction. Even if he does, the understanding of the object will be false.

1-5

vrttayah pancatayyah klistaklistah

What is mind? Patanjali defines it through its inherent manifestations*. Reason cannot be perceived otherwise than through these manifestations.
There are five manifestations of the mind. Each of them can be beneficial and each can be harmful.
Whether these manifestations will be beneficial or harmful is not immediately clear. Only time will determine their impact.

1-6

pramana viparyayavikalpanidrasmrta yah

The five manifestations are insight, misunderstanding, imagination, deep sleep, and memory.
Each mental manifestation has its own characteristics. They are not always obvious, but can be recognized. Their influence (in various combinations) and the impact on our behavior determine our individuality.

1-7

pratyaksanumanagamah pramanani

Each of the manifestations has a pronounced character.
Comprehension is based on direct observation of the object, inference and information from authoritative sources.
The mind registers the object through its sensations. But if the available information is inadequate or insufficient to sensory perception, other abilities, such as logical thinking and memory, provide a more complete comprehension of the object about which the conclusion is made. Similarly, we perceive places, people, and concepts that are beyond our direct observation. But cognition in the state of yoga differs from all the variants of cognition described above.
In this state, it is more in line with the true nature of the object.

1-8

viparyayo mithyajnanamatadrupa pratistham

A misunderstanding is one that is perceived as correct until more favorable conditions reveal the true nature of the object.
Misunderstanding is due to erroneous observation or misinterpretation of what is seen. The reason is our inability to deeply understand what we see, arising from the influence of past experience and changed conditions. The error may be recognized later, or perhaps never. The purpose of yoga practice is to recognize and control instances of misunderstanding (see chapter 2).

1-9

sabdajnananupati vastusunyo vikalpab

Imagination is the comprehension of an object based only on words and expressions.