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https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1603264147245-55HBACASRWOIFL1ISFQB/ys.1.50RGB.jpg Book 1 Gallery https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1603264188445-DAO155CZ1YD44RBWRVSQ/ys.1.51RGB.jpg Book 1 Gallery https://melissa-townsend.com/events daily 0.75 2021-01-26 https://melissa-townsend.com/readings daily 0.75 2025-01-15 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539760330996-ULBOBPJMJRC4BJOOVV6B/1.fortuneteller.jpg Readings https://melissa-townsend.com/news-and-events daily 0.75 2020-12-11 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1607650622027-I3QAMCBED4Q6S6I9WI2F/IMG_0260.jpg News & Events - Friday / December 11 / Community Event 5 - 7pm PST Join Melissa Townsend and Stephanie Snyder for a lively, entertaining, and enlightening discussion of all things Yoga Sutras – in honor of the release of Melissa Townsend’s new Yoga Sūtras Meditation Deck, Book One, Samādhi Pādah. The starting point of their conversation will be Book One – the “Big Picture” overview of Yoga – The What, Why, and How of Yoga. Be prepared for a wide-ranging conversation, covering Melissa and Stephanie's personal experiences working with the sūtras, as well as insights into sūtras that they’ve found to be especially meaningful and into some of the ones that are more difficult to understand. Melissa and Steph share a passion for the sūtras and a deep commitment to working with them as part of their practice – and to encouraging others to find creative, personal ways to integrate them into daily life. Come to enjoy the community and participate in the conversation with these two passionate, engaged, and very down-to-earth, students of Yoga Philosophy. The Meditation Deck features the beautifully reproduced (via off-set printing) cards of the 51 paintings for the 51 sūtras of Book One of the Yoga Sūtras, as seen in her book, The Yoga Sūtrasof Patañjali – A Visual Meditation. Book One, Samādhi Pādah, with updated translations and new commentary. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1569277452357-WLA1VPJ1I9PCNX4V12KK/iyi_2019.11.08_poster.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1568313455563-9T5FDVQE4X99ULG8050H/20190927_lovestoryyoga.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759635923-7X3ACV16C71QPNK9WQQB/namarupa.jpeg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1607677466566-XAB25HU5VGYB9O9SB2H6/ys.1.37copyright.jpg News & Events - Friday / January 15, 2021 Workshop Working with the Yoga Sūtras of Patañjali 5 - 7pm PST Join Melissa Townsend to explore a beautiful and accessible way to work regularly with the Yoga Sūtras -- using her new meditation deck for Book One, The Yoga Sūtras Meditation Deck, Book One, Samādhi Pādah. $30 Virtual -- Zoom link will be provided one hour before. During the workshop, Melissa will talk about the deck, describe the features of the Meditation Deck, how to work with the color coding. We’ll look at some interesting ways of working with the sutra unique to the deck, to help bring the sūtras to life. We will look at groupings of cards/sutras and at working with sutras that are related to each other. Primarily, we’ll be working with a few specific cards/sutras, both chosen as a group and chosen individually. We’ll be talking about the sutra, what it means, talking about the image on the card, chanting the sutra, and then meditating on it, followed by journaling and discussing. Needed for the workshop: The Yoga Sutras Meditation Deck, Book One, Samādhi Pādah. Journal or notebook Pen or pencil When you register for the workshop, you will receive a 10% discount code. Register: https://lovestoryyoga.com/events/working-with-the-yoga-sutras-of-patajali https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759523929-WT3A7D7N1ALMA52YPM1M/Dec+Sutra+.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759561258-UNZEU3DOBVS8M8A9GMGM/image-asset.jpeg News & Events https://melissa-townsend.com/gallery daily 0.75 2020-07-29 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539464245662-MRP46688WA4CHPKQROZQ/sculptures-border.png Gallery https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539221720276-72337QC3MDC78FOU3RTA/ImageI.png Gallery https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1595995980383-GDZBWFQLJ3D9JPRMYXFX/melissaT.png Gallery https://melissa-townsend.com/shop daily 0.75 2024-05-01 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1596095429632-6T2KS7O2UP91KJOQUVSQ/ys.1.27RGB.jpg Melissa's Shop - Prints of Patanjali’s Yoga Sutras Prints and cards for sale. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1595893931255-SKJ5MSVSWIORPCPSCCPS/melissaT.png Melissa's Shop https://melissa-townsend.com/tarot-decks daily 0.75 2018-10-17 https://melissa-townsend.com/paintings daily 0.75 2020-11-03 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373202660-6GP0FEZTWJ04IROOVLDC/non+sanskrit+other+painting.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373497698-JWX7XCZLXSYI8UJKFC04/000000010003.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373444495-VQLI8QA2YB1CUSSC8HV5/000000010008.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373477235-VTW7KPH1KR49PFEBH84Q/000000010009.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373366588-3592ETSW1DYXDSLC6YVU/000000010010.jpg Paintings 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https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1603264147245-55HBACASRWOIFL1ISFQB/ys.1.50RGB.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1603264188445-DAO155CZ1YD44RBWRVSQ/ys.1.51RGB.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762722635-96C09145NGR4TPSGTSBA/shiva+m+1adj4x5.jpg.jpg Paintings - Verses 1 - 9 Panel #1 of the series (of paintings) is the most somber in color, with the deep blue associated with Śiva on the interior circle, and the black of Infinite Space without. It includes verses 1-9 of the stotram. These opening verses answer the questions, “Why praise God?” “Is it even possible for us to praise God?” “How do we know that there is a God?” and “What is the nature of God?” Here are the answers: It’s impossible to praise God adequately, but there’s nothing wrong with trying. We praise God not for God’s sake, but because we benefit from doing so. Some dim-wits like to make arguments that there is no God, but they’re stupid. How could all vast variety of what IS exist, without some force behind it? And Verse 7 summarizes: There are zillions of paths to You, winding and straight. Each person follows the path best suited to their nature. All paths reach You, just as all rivers enter the ocean. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762722642-N4B6JF419EKCHJYXFWWX/Shiva+M+2adj.4x5.jpg.jpg Paintings - Verses 10 - 14 Panel #2 includes verses 10-14, and the image is of 5 triangles, alternating between pointing upwards and downwards, which forms the Yantra of Śiva as Destroyer of Desire. These verses begin a section of allegorical/mythological stories that illustrate the boundless nature of Śiva and of his generosity and magnanimity. “What prosperity (upliftment) does not result from bowing down to You?” He is Varada, Granter of Boons. Stories include that of Ravana attempting to move Mount Kailasa (Śiva’s home) and of Śiva acquiring the blue stain on his throat by drinking the poison to save the world. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762723488-JTOMRVTYEEDGK2QWCEUA/Shiva+M+3adj.4x5.jpg.jpg Paintings - Verses 15 - ½ of Verse 20 Panel #3 returns to the bindu-and-its-expansion (a circle), with bright sky-blue and flame-like colors. It includes verse 15-half of verse 20. These verses continue to illustrate the greatness, unimaginable power, and easy generosity and compassion of Śiva through allegory and mythology. Verse 17 is an ecstatic lyrical ode to vastness and breathtaking beauty of Śiva’s body, of which the entire Universe is but like a drop on his head. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762723697-F7JV3K4ZEFY7ANRGVGOK/shiva+M+4ad.4x5.jpg.jpg Paintings - Verses ½ of Verse 20 - 25 Panel #4, the central panel of the group, is a markedly different design: a square pattern with red, blue and yellow, very loosely reflecting a Śiva –Śakti yantra. It includes the latter half of verse 20 - verse 25. These verses continue to illustrate the greatness, unimaginable power, and easy generosity and compassion of Śiva through allegory and mythology. There is a strong emphasis on Śiva’s love of granting boons. He is easy to please. Offerings or requests made to him from a place of truth always bear fruit. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724091-7VFPJXTZJBD6BFHN68EF/shiva+M+5adj.4x5.jpg.jpg Paintings - Verses 26 - 30 Panel #5, verses 26 – 30, is a sky-blue bindu-and-circle pattern. The pattern and colors are simple, but deep, since this panel includes some of the most poetic and other-worldly verses of the entire stotram, using rapturous and transcendent images to describe what cannot be described. Verse 26 expresses the heart of the stotram, ”The Learned say, ‘You are the Sun, the Moon, Fire, Air, Water, Space, Earth, The Self; but we do not know that thing which You are not.” https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724463-ZX1WL7C6OQ2LZLIB0HHM/shiva+m+6+adj.4x5.jpg.jpg Paintings - Verses 31 - 36 Panel #6, verses 31 – 36, returns to the Yantra of Śiva as Destroyer of Desire: five triangles, alternating between pointing upwards and downwards. It includes verses 31 - 36. These verses continue the poetry and other-worldliness of the previous 5 verses, using remarkable metaphors and rapturous, transcendent images to describe the Divine (Śiva). Verse 31, “My mind is subject to misery, whereas You are transcendent, infinite, and eternal. But I possess devotion, and that removes my dullness and empowers me to lay this offering at your feet.” . Verse 32 is the last verse of original verses, written by Puṣpadanta. The following verses are “palaśrut,” enumerations of the benefits of recitation of the hymn. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724839-AKEG0Q14K4T77FM8VRUA/shiva+m+7adj4x5.jpg.jpg Paintings - Verses 37 - 43 Panel #7, the concluding panel, verses 37 - 43, is a multileveled bindu-circle pattern, multicolored with purple, blue, and gold predominating. These final verses continue as “palasrut,” enumerations of the benefits of recitation of the hymn. For example: “If a person reads, or even keeps in the home this Hymn, which is dear to Śiva, He is pleased. All sins are destroyed.” “If, with purified heart and great devotion, one reads this beautiful hymn, after death, one becomes like Śiva; and while in the world, wealth, long life, and fame are granted.” https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1541116783047-KX4967TTZWY3HRJ3Y61V/namarupa.jpg Paintings https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296823836-DAWFT9NHZD80WTUFKT9D/2.01.gold.cor1.4.7x9.lessLight2+copy.tif.jpg Paintings - Sutra 2.1 tapah.-svādhyāyeśvara-pran.idhānāni kriyā-yogah. Kriyā-Yoga (yoga practice) consists of tapas (discipline), svādhyāya (study on one’s own), and īśvara pran.idhāna (surrender to īśvara). The first sūtra of the seond book of the Yoga Sūtras, “On Practice,” introduces the term kriyā-yoga, “yoga practice,” and identifies its three components: tapas, svādhyāya, and īśvara pran.idhāna: discipline, study on one’s own, and surrender to a higher power. This is what you actually do. if you’re going to follow this path of yoga. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296823895-L1U3CTDQS9626ZESMIUQ/2.02.better.7x9RGB+copy.tif.jpg Paintings - Sutra 2.2 samādhi-bhāvanārthah. kleśa-tanū-karan.ārthaś ca [Kriyā Yoga/Yoga practice] serves to cultivate and sustain the experience of samādhi and to weaken the kleśas (obstructions, root causes of misery). The first sūtra introduced and defined the term, kriyā yoga, yoga practice. This sūtra answers the logical next question: “Why do it?” The answer: kriyā yoga cultivates the ability to experience and sustain the state of samādhi (enlightenment); and the practice of kriyā yoga also weakens the obstructions to samādhi, the kleśas, the root causes of misery, the corrupting forces that prevent us from seeing the truth: that we are not the limited human beings that we appear to be, but we are limitless awareness. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296824513-6RY0N9TPRQQIEPW3NHZ3/2.05crop7x9RGB+copy.tif.jpg Paintings - Sutra 2.5 anityāśuci-duh.khānātmasu nitya-śuci-sukhātma-khyātir avidyā Ignorance [is] regarding the impermanent as permanent, the impure as pure, the problematic as pleasurable, and the non-Self as the Self. Ignorance is the key, determining obstruction (kleśa), the one that gives birth to all the others. So Patañjali begins the group of sūtras that define the kleśas by defining ignorance. Four mistaken identificiations are presented as the parameters of ignorance, but they all point to one main misidentification, the last one mentioned, mistaking the non-Self for the Self. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296824677-5N5GMBXZ9NSKBO8XIMN0/2.06c.c.adj1.7x9.tif.jpg Paintings - Sutra 2.6 dr.g-darśana-śaktyor ekātmatevāsmitā “I-ness” is when the two powers, of the seer and of the seen, are thought to be one. The “seer” is pure awareness. It doesn’t have any form. It is the thing that IS aware, that experiences. That is our true nature – we are the formless experiencer. The “seen” is everything else. It’s what’s experienced – everything that exists as form, even subtle form. The “seen” is our body, our wardrobe, our to-do list, and it’s also all of our thoughts, worries, dreams, ideas, emotions, plans. Any thing that can be experienced is “the seen.” “I-ness” or āsmita, is defined by this sūtra as thinking that these two, the “seen” and the “seer,” are not two completely separate powers, but are one. Thus. we would think that the power of the seer, pure awareness, which is limitless and formless, is the same thing as our personality or body, which has a form and is very limited. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296825403-W6P0L2DP3B78IG5R5QH5/2.07.G.2.tif.jpg Paintings - Sutra 2.7 sukhānuśayī rāgah. Desire is what follows pleasure. Desire is the result of pleasure, or comfort. We like something, it feels good, and we want more of it. From the perspective of yoga practice, the problem is that desire and attachment are all about satisfying the body/mind – or trying to. The point of yoga is to lessen the grip of the body/mind, the seen/perceived/experienced, on our sense of self, and instead to identify with awareness, the seer/perceiver/experiencer. It is human nature to want more of what is pleasurable, but “human nature” is not awareness, our true nature. The image is of the front view of the heart. The image for aversion (the subject of the following sūtra) is the back view of the heart. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296825314-45YO0H3V17TL3GI4YHWV/2.08.7x9.tif.jpg Paintings - Sutra 2.8 duh.khānuśayī dves.ah. Aversion is what follows problems or pain. Just as desire, the subject of the preceding sūtra, is defined as “what follows pleasure,” so desire’s opposite, aversion, is defined as “what follows pain.” The sanskrit word for “pain,” duhka, is derived from the word for a wheel with a bad axle, so basically, it means “bumpy, unpleasant ride.” We dislike uncomfortable, painful, or difficult circumstances, and typically, we do our best to avoid them. However, the point of yoga is not maximum comfort for the body/mind. The point of yoga isis to lessen the grip of the body/mind, the seen/perceived/experienced, on our sense of self, and instead to identify with awareness, the seer/perceiver/experiencer. The image is of the back view of the heart. The image for desire (the subject of the preceding sūtra) is the front view of the heart. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296826489-NDMAU406BM6ZUT5B8W14/2.16.G.2.tif.jpg Paintings - Sutra 2.16 heyam. duh.kham anāgatam The pain that has not yet come, is to be avoided. The sūtra that precedes this one is similar to the First Noble Truth of Buddhism, “Life is duhkha, suffering,” and this sūtra mirrors the Second Noble Truth of Buddhism: “But, there is a way out (of suffering).” There is nothing to be done about the pain that we’ve already experienced or about the accumulated karmic residue from past actions, but we can do something about future actions and thoughts. We can – and should – prevent future suffering, and we can and should prevent the further accumulation of karmic residue, resulting from actions rooted in the kleśas: ignorance of our true nature, egoism, desire, aversion, and the fear of death. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296826781-5JMKWS4RY7T0CMN9R4L4/2.18.G.2.gold.light1.tif.jpg Paintings - Sutra 2.18 prakāśa-kriyā-sthiti-śīlam. bhūtendriyātmakam. bhogāpavargārtham. dr.śyam The characteristics of the seen are brightness, activity, and inertia. [The seen] consists of the sense organs and the elements, and exists for the purposes of experience and liberation. The three qualities ascribed to the seen are the qualities associated with the three gunas, the three elemental forces from which all matter is composed: sattva-guna, brightness; rajas-guna, activity; and tamas-guna, inertia. The seen includes every thing that physically exists, and it includes feelings, thoughts, sensations. The purpose of the seen is dual: experience and liberation – for the seer. The seer gets to experience the wild Disneyland ride that the seen provides, until it’s had enough. Then, it can turn its attention to the other purpose of the seen, liberation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296827347-JZI5RFOPQMTV4QWEVMSM/2.20.G.2.tif.jpg Paintings - Sutra 2.20 dras.t.ā dr.śi-mātrah. śuddho’pi pratyayānupaśyah. The seer is seeing alone. It is pure, even when witnessing thoughts directed towards an object. The seer is pure seeing alone. Even when the seer appears to be seeing through a particular body or being, the seer itself is always pure, untouched by any of the events or circumstances or objects through which it appears to be operating. Awareness is without form or attributes, since all beings that are alive are aware, at all times (even when sleeping), without ever having to actually decide to be aware, so it occupies all forms, choicelessly and effortlessly. It has no attributes, since every possible experience – sound, feeling, thought, action, good, bad, or otherwise – can be perceived. Each rises in awareness and disappears, without changing the fact of awareness itself at all. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296827882-MMPMVJS6XUFL3XAALSJE/2.21.G.2m.1.tif.jpg Paintings - Sutra 2.21 tad-artha eva dr.śyasyātmā The essential nature of the seen is [to exist] for the sake of the seer. The seen - everything that exists or can be perceived, all matter, all of nature, all thoughts, emotions, sensations, all of the phenomenal world - all of it exists for the sole purpose of being experienced, being seen - by the seer. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828182-7PIABA0PR8MDUVUJTXMK/2.24.G.2.cor.black.tif.jpg Paintings - Sutra 2.24 tasya hetur avidyā The cause of it is ignorance. The “it” in this sūtra is the samyoga, the correlation between the observer and the phenomenal universe. However, the problem is not the connection between the seer and the seen, per se. The problem is ignorance of the correlation, which then leads to actions that continue to build up karmic residue. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828485-IMX2F5YHK9S7VKMYY3A3/2.29.G.2.tif.jpg Paintings - Sutra 2.29 yama-niyamāsana-prān.āyāma-pratyāhāra-dhāran.ā-dhyāna-samādhayo’s.t.āvan.gāni The Eight Limbs are yama, niyama, āsana, prānāyāma, pratyāhāra, dhāranā, dhyāna, samādhi. This sūtra names the Eight Limbs of yoga practice. They are: Restrictions – yama, Observances – niyama Posture – āsana Breath Control – prānāyāma Sense Withdrawal – pratyāhāra Concentration – dhāranā Meditation – dhyāna Unified State of Pure Absorption, Transcendence – samādhi https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828819-P67R4PY2SJ44O2OYBKCB/2.30.G.2.tif.jpg Paintings - Sutra 2.30 ahim. sā-satyāsteya-brahma-caryāparigrahā yamāh. The restrictions (yamas) are non-harming, truthfulness, non-stealing, control of sexual energy, non-grasping/non-hoarding.. The yamas are the first of the eight limbs. They are often described as the moral restrictions. Yam means to restrict. The yamas describe the behaviors and activities that you are not to do. The five restrictions (yamas) are: Non-Harming – ahimsa Truthfulness – satya Non-Stealing – asteya Control of Sexual Energy – brahma-carya Non-Grasping/Non-Hoarding – aparigraha https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296829134-EALINP1L5P8SPSVIAIAL/2.31.G.2.M.tif.jpg Paintings - Sutra 2.31 ete jāti-deśa-kāla-samayānavacchinnāh. sārva-bhaumā mahā-vratam When observed at all times, not limited by birth, place, time or circumstance, [these, the yamas, restrictions] constitute the Great Vow. If one commits to observing all of the yamas, all of the time, regardless, as this sūtra says, of birth, place, time, or circumstance - no excuses - then that is the great vow. Not everyone can commit to the great vow. Patanjali acknowledges that there are different levels of practice. However, it is something to aspire towards. This painting develops a Fibonacci spiral from the five points of a pentagram, representing the five yamas. The Fibonacci spiral can continue infinitely, and is the basis for the Golden Mean, said to be the perfect proportion. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296829571-M8ZUWCKVVSYW829NEBOL/2.32.G.2.tif.jpg Paintings - Sutra 2.32 śauca-santos.a-tapah.-svādhyāyeśvara-pran.idhānāni niyamāh. The niyamas [observances] are. Purity (Cleanliness), contentment, self-discipline, self-study, surrender to īśvara.attention. The yamas are the restraints, the things you don’t do. The niyamas are the behaviors or practices that are to be done. The prefix “ni” can have many meanings, one of which is, “that which supports. It’s helpful to think of the niyamas as that which supports and is the basis of the yamas. The five observances (niyamas) are: Cleanliness – sauca Contentment – santoṣa Discipline – tapas Self-Study – svadhyaya Surrender to God – īśvara praṇidhāna https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296830023-W6C96Y5GKQKKVKP65DSM/2.33.G.2.%2B1.20.tif.jpg Paintings - Sutra 2.33 vitarka-bādhane pratipaks.a-bhāvanam When one is plagued by opposing thoughts [thoughts opposing the yamas and niyamas], realization of the opposite [thought]. This is the first sūtra about a very practical technique, oppositional thinking. The advice here is: if you’re troubled by perverse, difficult or harmful or unpleasant thoughts that are preventing you from observing the yamas and niyamas, this sūtra advises, think of something else. The image is of a match, struck to bring light into the darkness. When you’re in the dark, lighting a match is the first step towards bringing some light to the situation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296830413-TMG7GS8XF7M6H1SGWE9V/2.35.G.2.tif.jpg Paintings - Sutra 2.35 ahim. sā-pratis.t.hāyām. tat-sannidhau vaira-tyāgah. All others reliquish hostility in the prescence of one established in non-harming (ahimsa). The person who practices non-violence/ahimsa faithfully and is well-established in its observance, invites the same response in all beings who come into contact with them. awareness of the difference among the word, the concept, and the true nature of a thing, but they still get mixed up with each other. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296831267-2JIW4UUF7XRJJB78ZIW3/2.37.G.2.C.gold.lit.tif.jpg Paintings - Sutra 2.37 asteya-pratis.t.hāyām. sarva-ratnopasthānam All wealth comes to one established in non-stealing. Wealth comes easily and effortlessly to one who is truly established in non-stealing. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832098-12WIQOAJQUM2RQDP80R5/2.38.G.2.%2B1.11%2B1.15.2._.tif.jpg Paintings - Sutra 2.38 brahma-carya-pratis.t.hāyām. vīrya-lābhah. For one established in brahmacarya, the attainment of vital energy. Brahmacarya traditionally means “celibacy,” which is not an usual condition for a serious spiritual practitioner in many traditions. It literally means “moving with brahma, so it is not an inappropriate stretch to translate it as “correct use (or containment) of sexual energy. Many spiritual teachers says that being faithful in marriage is brahmacarya. Control of sexual energy gives powerful vital energy. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832460-4J506MSNET99AQX9N10A/2.39.G.2%2B1.15.tif.jpg Paintings - Sutra 2.39 aparigraha-sthairye janma-kathantā-sambodhah. For one established in aparigraha (non-possesion, non-grasping) there is knowledge of the “how-and-why” of existance. (past lives) so far]. Aparigraha has been translated as “not accepting gifts,” “non-possessiveness (having few possessions)” and “non-grasping.” The word is derived from the root meaning “grasp,” so the essence is not to grasp at or hoard things. Since a big part of the practice outlined in the yoga sūtras is to get off the merry-go-rouned of rebirth, it is no small thing, to understand the “how-and-why” of one’s current incarnation and of the of the past incarnations that have led to it. This is the intended result of aparigraha. Understanding the meaning of existance in a broader sense is an appealing contemporary translation https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296833435-BECNH65JHZIQZED3XDY4/2.44.G.2.tif.jpg Paintings - Sutra 2.44 svādhyāyād is.t.a-devatā-samprayogah. From self-study (svādhyāya), union with one’s chosen diety. Svādhyāya, literally “self-study” means doing the work on one’s own, essentially, doing your homework. Because yoga was an oral tradition taught via chanting, svādhyāya also means chanting, repeating the material on your own, that had been taught to you by your guru. Traditionally svādhyāya meant only the practice of chanting, and although chanting is certainly a powerful, transformational practice, the study on one’s own of sacred texts, or whatever it means to you to “do the work,” echoes its intended meaning. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832640-TNRZVRZVXKE3N8WODU0P/2.42.G.2.tif.jpg Paintings - Sutra 2.42 santos.ād anuttamah. sukha-lābhah. From contentment (santoṣa) the attainment of unparalleled happiness. The third is niyama is santos.a, usually translated as “contentment.” Santos.a is akin to equanimity: the ability to be at peace with whatever is, and as the sūtra says, it leads to unparalleled happiness. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296833281-2MFA1JHD6VAVC2PDR9IQ/2.43.G.2%2B1.10.tif.jpg Paintings - Sutra 2.43 kāyendriya-siddhir aśuddhi-ks.ayāt tapasah. From discipline (tapas), the elimination of impurities and power over the body and sense organs. Tapas, from the root tap, “heat,” is traditionally translated as “austerities,” ascetic practices undertaken as purificiation, and more recently as “discipline.” One chooses to do something intense, difficult, and this burns away impurities. Arguably, there’s no need to create difficulties or intensity, since life itself presents plenty of both. Embracing life’s inherent difficulties as practice can also be tapas, and the traditonal commentary on the yoga sūtras supports this perspective. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296834211-VGUZX8NB9P3S9ANGAC36/2.46.new.tif.jpg Paintings - Sutra 2.46 sthira-sukham āsanam Posture (āsana) should be steady and comfortable. This oft-quoted sūtra, is the first of three sūtra on the third limb of yoga, āsana. Although the sutra is often used in relationship to contemporary yoga āsana practice, for Patañjali, āsana meant primarily, if not solely, finding a comfortable seat for meditation. The instructions here are clear and pertinent. The posture should not be labored or uncomfortable or shaky. It should be grounded, stable and easeful. It should be sukha, comfortable, an easy ride, perhaps even joyful. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835057-XUOWUU3IMRISYN64EYXV/2.48.G.2.tif.jpg Paintings - Sutra 2.48 tato dvandvānabhighātah. From that, one is no longer troubled by the pairs of opposites. This is the last of the sūtras on āsana, and describes the benefit of mastery of the limb of āsana. One is no longer bothered by extremes, the pairs of opposites. The image is from the tarot card, Temperance. In the tarot, Temperance is the gap, the space in between, the middle ground, the point of perfect balance, perfect equanimity. This place, the gap, the pause, the space in between – in between inhale and exhale, in between one thought and another – is a powerful and important place in practice, a place where, freed from definition, we can access the absolute. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835273-W2TNKQMTG3OQQ5BT0R2A/2.50.G.2m.1.05.tif.jpg Paintings - Sutra 2.50 bāhyābhyantara-stambha-vr.ttir deśa-kāla-san.khyābhih. paridr.s.t.o dīrgha-sūks.mah. [Breath control/prān.āyāma has] external, internal, and suspended fluctuations; it is observed according to location [of the breath’s motion in the body], time [length of inhalation, exhalation and retention] and number; and becomes long and subtle. The salient aspects of breath control, prān.āyāma, are described. The seated figure in the painting is based on a 19th century drawing from the province of Bihar, showing (a portion of) the 72,000 nadis, or psychic channels in the body (including the seven cakras), the pathways of prān.a. They are purified through the process of prān.āyāma. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835893-KL9MZRSXHA9RMTZDCSTV/2.51.G.2%2B210.tif.jpg Paintings - Sutra 2.51 bāhyābhyantara-vis.ayāks.epī caturthah. There is a fourth type [of breath control/prān.āyāma] which transcends the conditions of external and internal. There is a fourth type of prān.āyāma, which is is not dependent upon the inhalation or exhalation. This is usually explained as the experience that can happen in meditation or even when deeply engrossed in some activity where the breath slows so much that it stops, naturally and spontaneously, without force or conscious effort. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296836012-R0IO7PEL01WWFIEJ1D56/2.55.adj+copy.tif.jpg Paintings - Sutra 2.55 tatah. paramā vaśyatendriyān.ām From this, the complete mastery of the senses. 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https://melissa-townsend.com/paintings-1 daily 0.75 2020-08-30 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1541116783047-KX4967TTZWY3HRJ3Y61V/namarupa.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296312911-BVGL620VQG1XJCSW8N3A/ys.1.01sizecorrectRGB.tif.jpg Paintings (Copy) - Sutra 1.1 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373927138-KQAB88N31Q2OQD687UES/ys.1.02RGB.tif.jpg Paintings (Copy) - Sūtra 1.2 (Copy) yogaś citta-vr.tti-nirodhah. Yoga is the regulation (stilling) of the movements of the mind. Probably, the best known sutra of all the Yoga Sutras, it answers the question “What is Yoga?” Yoga is defined as the ability to regulate the characteristic incessant activity of the mind – its movements, the citta-vr.ttis, and in so doing to quiet this activity, to still the mind. Yoga is the state when the mind is so stilled, and its practice is the development of the skillful mastery of this tool, the mind, so that it can be stilled. Yoga is not the suppression of the activity of the mind, but the expertise, ease of control in our relationship to it. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539374331928-9NIRSEFKKD6Y4EC2OX24/ys.1.03RGB.tif.jpg Paintings (Copy) - Sutra 1.3 (Copy) tadā dras. t.uh. sva-rūpe’vasthānam Then, the seer is established in [their] own true nature. Once the mind is stilled, once we are able to master and quiet the mind, the smokescreen of constant information and images disappears, and the seer - that which sees, experiences, the sense of “I,” knows its true nature - pure awareness, and no longer identifies as material reality, the body/mind. We identify completely as consciousness, not as the specific character of a certain age, height, shoe size, income, social status that we habitually think of ourselves as. We are completely established in identifying as pure awareness, not as the body/mind. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296315070-4BZOQGG4MIK5P57BT40J/ys.1.04RGB.tif.jpg Paintings (Copy) - Sutra 1.4 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296315265-4N06ZYJD3Q53AZ83PNAT/ys.1.05RGB.tif.jpg Paintings (Copy) - Sutra 1.5 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296316178-C7NVMOYWDFPILUYIC9VL/ys.1.06RGB.tif.jpg Paintings (Copy) - Sutra 1.6 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296316285-WD86EAMQ6G4Y0GAYZN85/ys.1.07RGB.tif.jpg Paintings (Copy) - Sutra 1.7 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296316982-QBIIIYXY5LZZX92GV1YR/ys.1.08RGB.tif.jpg Paintings (Copy) - Sutra 1.8 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296317096-DYHNPQ0UHEXJJAT3ZVG4/ys.1.09RGB.tif.jpg Paintings (Copy) - Sutra 1.9 (Copy) śabda-jñānānupātī vastu-śūnyo vikalpah. Imagination is thought created by words, without actual substance. A thought, image, or idea is defined as Imagination (vikalpa) is when it it has no objective reality or actual substance separate from the words that describe it. One can say “a red winged horse,” and a clear image appears in the mind – but there is no actual “red winged horse” other than that image, created by the words, in our mind. Vikalpa can also be translated as “conceptualization” or “abstract thinking.” This includes metaphor (a “heart of gold”) as well as concepts like Time or Soulmate, as well as all of the many subjective ways we categorize ideas, people, and things to give them meaning and to help us navigate our world. We rely heavily upon this type of mental activity, yet all such conceptualizations are ultimately imaginary, as much a product of words as the fantastic red winged horse. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296318006-IMJSHIKIZBP5370LLHRR/ys.1.10RGB.tif.jpg Paintings (Copy) - Sutra 1.10 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296318120-0RFU8MWN8Y3WGSO58RLJ/ys.1.11RGB.tif.jpg Paintings (Copy) - Sutra 1.11 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296322394-EEL4JWDAZ3NF8IH9IJ4D/ys.1.12RGB.tif.jpg Paintings (Copy) - Sutra 1.12 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296319138-DN9LV1J9JMESLQB9RGDW/ys.1.13RGB.tif.jpg Paintings (Copy) - Sutra 1.13 (Copy) tatra sthitau yatno’bhyāsah. Of these two, effort towards stability of the mind is Practice. The next few sūtras define the two tools to be used to still the mind, Practice and Non-Attachment, beginning with Practice. “Working at it” is “practice.” This “effort towards stilling the mind” can take many different forms. It can be yoga āsana practice. It can be meditation. It can be prayer. It can be prāṇāyama or chanting. It is a chosen activity in which we consciously expend effort towards becoming intimately aware of the mind and gently develop the ability to quiet it, to experience and maintain stillness. That is practice (abhyāsa). The image is of what some call “the blue pearl” of meditation. Many people experience a focused blue light such as this during meditation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296320176-PWO7TN5P78ST4BT576V4/ys.1.14RGB.tif.jpg Paintings (Copy) - Sutra 1.14 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296321160-WN7SOHSLKZKT5EZ9EXDE/ys.1.15RGB.tif.jpg Paintings (Copy) - Sutra 1.15 (Copy) dr.s.t.ānuśravika-vis.aya-vitr.s.n.asya vaśī-kāra-sam. jñā vairāgyam Non-Attachment is when one has completely, with perfect control, lost the longing (thirst) for the fulfillment of any and all worldly or spiritual experiences or objects, whether seen, or heard of (described). One side of the two-part equation for stilling the mind, Practice, has been described. The next few sūtras describe Non-Attachment (vairāgya), the other tool necessary in the “play” of Yoga. “Vairāgya,” also means clear, colorless. One who is non-attached is clear, uncolored by longing for any thing, action, or experience, including spiritual experiences that one may have read or heard about or may expect as the significant level of mastery. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296322330-CH62EW06KJ23E9IZP4NG/ys.1.16RGB.tif.jpg Paintings (Copy) - Sutra 1.16 (Copy) tat param. purus.a-khyāter gun.a-vaitr.s.n.yam The highest form of Non-Attachment is when, through knowing the unbounded Self, one ceases to desire any manifestation of nature (the three guṇas) (or any identification with personality). With the first level of Non-Attachment (described in the previous sūtra) there’s no longer any desire to own your own home, have more money, a better car, travel the world, or look younger or taller or thinner. Nor do you wish you were kinder or more peaceful, or able to experience One-ness with God. There is no circumstance or thing that can be seen, felt, thought, experienced, or heard about that you wish you could have. However, you are still aware of yourself as a particular being. At the higher level of vairāyga, even that sense of identifying oneself as a distinct being, even one unattached to any longing, is gone. One identifies completely with the unbounded Self, with all of existence, and becomes completely absorbed into this experience of the True Self. The very notion of needing or wanting anything is rendered meaningless. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296323114-H71A8JJARO3UJA23XOLZ/ys.1.17RGB.tif.jpg Paintings (Copy) - Sutra 1.17 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296323643-FV027ALY6WUTC539ZWTA/ys.1.18RGB.tif.jpg Paintings (Copy) - Sutra 1.18 (Copy) virāma-pratyayābhyāsa-pūrvah. sam.skāra-śes.o’nyah. The other [higher manifestation of] Samādhi (Asamprajñāta Samādhi) occurs after persistent practice [of stilling all movements of the mind]. In this state, only the latent impressions remain. This is the highest state of Samādhi, Liberation. All of one’s accumulated karmas, the results of previous actions, thoughts or desires are burned away. “Only latent impressions remain.” All of the baggage lugged through all those many lifetimes disappears. Even the connection to this lifetime and this personality becomes interesting, perhaps, but not “You.” https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296323519-LP3GCRQK5FM48OH1JF15/ys.1.19RGB.tif.jpg Paintings (Copy) - Sutra 1.19 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296324640-4L4EL7UBZRW4J7BW2BOZ/ys.1.22RGB.tif.jpg Paintings (Copy) - Sutra 1.22 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296326952-0W2AROVIFGHSFX8D6BPW/ys.1.23RGB.tif.jpg Paintings (Copy) - Sutra 1.23 (Copy) īśvara-pran.idhānād vā Or, [Samādhi is attained] by surrender to God (Īśvara). The last few sūtras have basically been an elaboration upon “This is how you work towards Samādhi.” This is the practical, proven, legitimate way to work towards that goal. Having described the process and effort involved, with this one simple sūtra Patañjali shifts the entire focus. You can do all that work. It will take you through these steps. Eventually, you will get there. Or… You can surrender to God. If you can truly do that, completely and whole-heartedly, there is nothing else you need to do. This is one of the most powerful and oft-quoted of the yoga sūtras. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296312856-AX05VXZT5L34UX6X15VN/_ys.1.24.sat.tif.jpg Paintings (Copy) - Sutra 1.24 (Copy) kleśa-karma-vipākāśayair aparāmr.s.t.ah. purus.a-viśes.a īśvarah. God (Īśvara) is a distinct soul, a special type of consciousness who is not touched by any miseries, actions, the fruitsor results of actions, or the impressions produced by actions. Who is this “God,” this “Īśvara” to whom one might “just surrender”? “God” is a particular “being” or soul or consciousness (purus.a) that is free from all misery, blockage or unhappiness. God is not male, female, or neuter. God does not “act” per se, nor does anything that happens affect God or have consequences to or for God, nor does any action or event in any way change the nature of God. Īśvara is not any one specific personification of the Divine, nor is it all of them lumped together. If all that “is” is understood to be one unbounded, unfathomable unity – Brahman – Īśvara is the closest distillation of this into form. It is difficult to surrender to “everything.” It’s easier to surrender to some “being.” Think of Īśvara as a placeholder, a codeword for Supreme Reality in its most abstract manifestation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296327701-B6R2POBSJUBGJLO61Y0T/ys.1.25RGB.tif.jpg Paintings (Copy) - Sutra 1.25 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296327755-Z1QMS9P1DMP72SJJK4Z9/ys.1.26RGB.tif.jpg Paintings (Copy) - Sutra 1.26 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296328217-NT7PLOJOM0DT2OCAP93J/ys.1.27RGB.tif.jpg Paintings (Copy) - Sutra 1.27 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296328437-YPG1HKCEWDMAKH8ATX0A/ys.1.28RGB.tif.jpg Paintings (Copy) - Sutra 1.28 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296330052-NU6N6CO9F4TT3NTA4CFZ/ys.1.29RGB.tif.jpg Paintings (Copy) - Sutra 1.29 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296330203-XREGRS4I5VJQ004CTCQ3/ys.1.30RGB.tif.jpg Paintings (Copy) - Sutra 1.30 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296330577-P62O9ESLOJPFVW1B5E6Y/ys.1.31RGB.tif.jpg Paintings (Copy) - Sutra 1.31 (Copy) duh.kha-daurmanasyān.gam-ejayatva-śvāsa-praśvāsā viks.epa-saha-bhuvah. Pain, depression, nervousness (anxiety, trembling of the body), and irregular breathing follow [the previously mentioned obstacles]. These are the “accessory obstacles.” They accompany and are indicators of the nine principal obstacles listed in the previous sūtra. Just as in the previous sūtra, these conditions would not bear mentioning if they were not inherent aspects of the path. These experiences serve as signals – the “canaries in the coal mine,” if you will. Just as the pain felt when we touch a hot stove instantly alerts us to stop an activity that is potentially damaging, so the pain of these circumstances can alert us to the potentially damaging presence of one of the underlying obstacles, so that we can stop, pay attention, discover the obstacle, embrace it, and work with it. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296330947-8WNCKVTF4LQKL6OGMFUN/ys.1.32RGB.tif.jpg Paintings (Copy) - Sutra 1.32 (Copy) tat-pratis.edhārtham eka-tattvābhyāsah. To remedy this, the mind should be brought to one single clear focus. What methods, besides the repetition of Om, can we employ in order to clear the obstacles to Enlightenment and their resulting effects? The next few sūtras offer some suggestions. First, it helps to focus on one thing. This could, of course, be the repetition of Om. But it could also be the breath or any of a number of other options, which the following sūtras will outline. This sūtra can also be translated as, “the mind should be brought to focus on The One Truth.” The word “abhyāsah.” (repeated practice) appears again in this sūtra. Yet another possible translation is “do repeated practice on one truth.” We will see, in the course of the next few sūtras,that focusing in a committed, disciplined way on almost any well-chosen single focus will invariably lead us to the One Truth. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296331627-W93EQGRT8OAPA8PNV0NY/ys.1.33RGB.tif.jpg Paintings (Copy) - Sutra 1.33 (Copy) maitrī-karun.ā-muditopeks.ān.ām. sukha-duh.kha- pun.yāpun.ya-vis.ayān.ām. bhāvanātaś citta-prasādanam The mind becomes peaceful (clarified) by cultivating an attitude of friendliness towards those who are happy; compassion for those who are suffering; goodwill (delight) for those who are virtuous; and neutrality towards those we perceive as evil, non-virtuous. This well-known sūtra gives some eminently practical advice for functioning in the world amidst the stresses and everyday challenges we encounter. Usually, we want to eradicate that which we consider undesirable, but what if we were simply to adopt an attitude of neutrality to it? To not give it the power to engage our energy in a fight we can’t possibly win? https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296331737-N8ITPK9IO8DCT7NWQYC0/ys.1.34RGB.tif.jpg Paintings (Copy) - Sutra 1.34 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296332594-EB7PL6ZCRBP07KUC424N/ys.1.35RGB.tif.jpg Paintings (Copy) - Sutra 1.35 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296332638-JF630VO5YLRF150WKWZN/ys.1.36RGB.tif.jpg Paintings (Copy) - Sutra 1.36 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296333336-I78GHJVVSBIZ1Q3EDWPI/ys.1.37RGB.tif.jpg Paintings (Copy) - Sutra 1.37 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296333638-GC69MB0S9WLK5YEDXSFJ/ys.1.38RGB.tif.jpg Paintings (Copy) - Sutra 1.38 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296334194-MQV5ZH1HSIU9QRZ3P8ST/ys.1.39RGB.tif.jpg Paintings (Copy) - Sutra 1.39 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296334605-0HKHZYBQ7BR8CVUHOPK8/ys.1.40RGB.tif.jpg Paintings (Copy) - Sutra 1.40 (Copy) paramān.u-parama-mahattvānto’sya vaśī-kārah. For one who has thus stilled the mind, his or her mastery extends from the infinitely minute to the infinitely great. This sūtra begins another line of thought, describing the experience of the Enlightened Being, one with their mind perfectly mastered. Such a one, says this sūtra, can effectively focus his or her mind on anything at all that they choose – from the most minute sub-atomic particle to the infinite, the magnitude of the cosmic field and beyond. He or she desires none of it and can focus with perfect clarity, mastery, and equanimity on any aspect of it, large or small. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296335318-94898PM9ZZ4YJOMLRBJJ/ys.1.41RGB.tif.jpg Paintings (Copy) - Sutra 1.41 (Copy) ks.īn.a-vr.tter abhijātasyeva man.er grahītr.-grahan.a-grāhyes.u tat-stha-tad-añjanatā samāpattih. In one in whom the modifications of the mind have been weakened, the mind becomes perfectly clear and balanced. Just as a completely pure crystal assumes the colors and shapes of the objects that are near it, in such a mind, the experiencer, the experience, and the act of experiencing become one. This state of perfect unity and absorption is Samādhi. It is a useful meditative technique, to shift one’s identification among these three: the experiencer, the experience, and the act of experiencing, which can be applied to other functions as well: the knower, the known, and the act of knowing; the breather, the breath, and the act of breathing – or seeing, thinking, hearing. Simply by attempting to “be” each of these in turn, one can begin to feel a blurring and co-mingling of identity and can experience them unifying in one’s consciousness. The mind of one who has mastered this is completely transparent and pure. In such a pure and transparent mind, these three, the experience, the experiencer, and the act of experiencing, are perfectly united, without taint. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296335427-E6MBFJMCCJT2GYU5BH7O/ys.1.42RGB.tif.jpg Paintings (Copy) - Sutra 1.42 (Copy) tatra śabdārtha-jñāna-vikalpaih. san.kīrn.ā savitarkā samāpattih. In the first stage [of four] of this absorption, Savitarkā Samādhi, word, form, and abstract understanding [of any given object] are mixed or co-mingled. This is a stage accompanied by gross thought or deliberation. The sūtra refers to Sūtra 1.17 and the levels of progression towards Samādhi mentioned therein. Here, Patañjali discusses the first division of the first level, Savitarkā Samādhi, Samādhi accompanied by deliberation, gross reasoning. At this stage, there is a co-mingling of understandings, and the possibility of confusion is still present. Any given thing is ultimately a mystery. Words and related concepts give us the sense that we comprehend, and, admittedly, a useful framework in which to function. In this first level of Samādhi, there is awareness of the difference among the word, the concept, and the true nature of a thing, but they still get mixed up with each other. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296335913-Y59MZR245UH6TE7LHYFW/ys.1.43RGB.tif.jpg Paintings (Copy) - Sutra 1.43 (Copy) smr.ti-pariśuddhau sva-rūpa-śūnyevārtha-mātra-nirbhāsā nirvitarkā When the memory is purified, the true nature alone of the object shines forth. This is Nirvitarkā Samādhi, or Samādhi with subtle thought, without deliberation or question. At the next level, Nirvitarkā Samādhi, the encrusted layers of memory dissolve, and only the essential nature of a thing is perceived. We see things as they are, unencumbered by the words and concepts that have built up around them. In a sense, we see as child, without preconceptions, and yet we retain access to the knowledge, understanding, and wisdom of an adult. If you practice the technique of identifying in turn with “I am the breather;” “I am the breath,” experiencing what it is like to occupy [you]; and “I am the act of breathing;” at a certain point, you realize that the breather and the breath are reliant upon each other in a dance – unable to exist without the other. There is no breather. There is no breath. There is only breathing, happening https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296336952-ZLXMUGP782E9YQ7UPXY1/ys.1.44_titlepageRGB.tif.jpg Paintings (Copy) - Sutra 1.44 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296336538-VRDT8UR03ATYIG06PIH8/YS.1.45RGB.tif.jpg Paintings (Copy) - Sutra 1.45 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296337160-3G2A7SC53OYC004A036K/ys.1.46.RGB.tif.jpg Paintings (Copy) - Sutra 1.46 (Copy) tā eva sabījah. samādhih. These levels of Samādhi are “with seed.” In the process up to this point, we may have had deeply moving experiences and may have reached new levels of awareness. We may even have had experiences of transcendence or enlightenment. Nonetheless, all of the levels of Samādhi we have experienced so far are “with seed.” That means that we can still be drawn back, all the way back, to the very beginning. The seed – of past actions, thoughts, emotions, identity – that seed is still there, alive, and it can still take root and flower. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296337444-09LBL9HN99MWWBYV0KIH/ys.1.47RGB.tif.jpg Paintings (Copy) - Sutra 1.47 (Copy) nirvicāra-vaiśāradye’dhyātma-prasādah. In the pure, clear light of Nirvicārā Samādhi, the Supreme Self shines through. When we are finally well and purely established in the utmost, refined, lucid and stable state of Nirvicārā Samādhi, something begins to shift. The pure, clear light of the True Self begins to shine through. This is the dawning of true Spiritual Awareness. The white interlocking spirals that have been a leitmotif since sūtra 1.17 begin to turn golden in the center, amidst the white light of spiritual awareness and the presence of all colors, of which white light is composed. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296337659-KGNPGUY9XW3T6CY8ZMPZ/ys.1.48RGB.tif.jpg Paintings (Copy) - Sutra 1.48 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296338488-F69VA9A8M2H0XVHEACK6/ys.1.49RGB.tif.jpg Paintings (Copy) - Sutra 1.49 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296338488-PG8DKO5YU3F8YYCMHTLA/ys.1.50RGB.tif.jpg Paintings (Copy) - Sutra 1.50 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296338858-2QG3WGUU6AY89GOBDNK3/ys.1.51RGB.tif.jpg Paintings (Copy) - Sutra 1.51 (Copy) Text missing https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539235905158-FGBRB6J898MDGD2N4QHZ/_Stotram+to+Shiva.JPG Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373184755-KXPDSYARYBZPPFZL0O1Y/sanskrit_gayatri_s.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539386472808-W1Q297O680458RGF2JUE/_Vidyaavantam.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539386485092-ONBY85S3JUS6JWY5K7HO/detail1.1.JPG Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539386488489-YIPFEUSAF985BZMEVWPZ/for+Shirley.JPG Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539390404311-O6JETJHYKDF2CWP3MLZJ/gurumantra2.1.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539390405221-LXTXYUHNZGG8WE90ZZ62/guru+mantra.tif.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539400432351-4Q1PMD6YFF1FAVG7X0QW/lakshmi.1.jpg Paintings (Copy) - Lakshmi Yantra (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539401459667-HV8AKXVWQ59OPPNNZYWY/devanagiri.jpg Paintings (Copy) - Devanagari (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762722635-96C09145NGR4TPSGTSBA/shiva+m+1adj4x5.jpg.jpg Paintings (Copy) - Verses 1 - 9 (Copy) Panel #1 of the series (of paintings) is the most somber in color, with the deep blue associated with Śiva on the interior circle, and the black of Infinite Space without. It includes verses 1-9 of the stotram. These opening verses answer the questions, “Why praise God?” “Is it even possible for us to praise God?” “How do we know that there is a God?” and “What is the nature of God?” Here are the answers: It’s impossible to praise God adequately, but there’s nothing wrong with trying. We praise God not for God’s sake, but because we benefit from doing so. Some dim-wits like to make arguments that there is no God, but they’re stupid. How could all vast variety of what IS exist, without some force behind it? And Verse 7 summarizes: There are zillions of paths to You, winding and straight. Each person follows the path best suited to their nature. All paths reach You, just as all rivers enter the ocean. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762722642-N4B6JF419EKCHJYXFWWX/Shiva+M+2adj.4x5.jpg.jpg Paintings (Copy) - Verses 10 - 14 (Copy) Panel #2 includes verses 10-14, and the image is of 5 triangles, alternating between pointing upwards and downwards, which forms the Yantra of Śiva as Destroyer of Desire. These verses begin a section of allegorical/mythological stories that illustrate the boundless nature of Śiva and of his generosity and magnanimity. “What prosperity (upliftment) does not result from bowing down to You?” He is Varada, Granter of Boons. Stories include that of Ravana attempting to move Mount Kailasa (Śiva’s home) and of Śiva acquiring the blue stain on his throat by drinking the poison to save the world. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762723488-JTOMRVTYEEDGK2QWCEUA/Shiva+M+3adj.4x5.jpg.jpg Paintings (Copy) - Verses 15 - ½ of Verse 20 (Copy) Panel #3 returns to the bindu-and-its-expansion (a circle), with bright sky-blue and flame-like colors. It includes verse 15-half of verse 20. These verses continue to illustrate the greatness, unimaginable power, and easy generosity and compassion of Śiva through allegory and mythology. Verse 17 is an ecstatic lyrical ode to vastness and breathtaking beauty of Śiva’s body, of which the entire Universe is but like a drop on his head. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762723697-F7JV3K4ZEFY7ANRGVGOK/shiva+M+4ad.4x5.jpg.jpg Paintings (Copy) - Verses ½ of Verse 20 - 25 (Copy) Panel #4, the central panel of the group, is a markedly different design: a square pattern with red, blue and yellow, very loosely reflecting a Śiva –Śakti yantra. It includes the latter half of verse 20 - verse 25. These verses continue to illustrate the greatness, unimaginable power, and easy generosity and compassion of Śiva through allegory and mythology. There is a strong emphasis on Śiva’s love of granting boons. He is easy to please. Offerings or requests made to him from a place of truth always bear fruit. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724091-7VFPJXTZJBD6BFHN68EF/shiva+M+5adj.4x5.jpg.jpg Paintings (Copy) - Verses 26 - 30 (Copy) Panel #5, verses 26 – 30, is a sky-blue bindu-and-circle pattern. The pattern and colors are simple, but deep, since this panel includes some of the most poetic and other-worldly verses of the entire stotram, using rapturous and transcendent images to describe what cannot be described. Verse 26 expresses the heart of the stotram, ”The Learned say, ‘You are the Sun, the Moon, Fire, Air, Water, Space, Earth, The Self; but we do not know that thing which You are not.” https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724463-ZX1WL7C6OQ2LZLIB0HHM/shiva+m+6+adj.4x5.jpg.jpg Paintings (Copy) - Verses 31 - 36 (Copy) Panel #6, verses 31 – 36, returns to the Yantra of Śiva as Destroyer of Desire: five triangles, alternating between pointing upwards and downwards. It includes verses 31 - 36. These verses continue the poetry and other-worldliness of the previous 5 verses, using remarkable metaphors and rapturous, transcendent images to describe the Divine (Śiva). Verse 31, “My mind is subject to misery, whereas You are transcendent, infinite, and eternal. But I possess devotion, and that removes my dullness and empowers me to lay this offering at your feet.” . Verse 32 is the last verse of original verses, written by Puṣpadanta. The following verses are “palaśrut,” enumerations of the benefits of recitation of the hymn. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539762724839-AKEG0Q14K4T77FM8VRUA/shiva+m+7adj4x5.jpg.jpg Paintings (Copy) - Verses 37 - 43 (Copy) Panel #7, the concluding panel, verses 37 - 43, is a multileveled bindu-circle pattern, multicolored with purple, blue, and gold predominating. These final verses continue as “palasrut,” enumerations of the benefits of recitation of the hymn. For example: “If a person reads, or even keeps in the home this Hymn, which is dear to Śiva, He is pleased. All sins are destroyed.” “If, with purified heart and great devotion, one reads this beautiful hymn, after death, one becomes like Śiva; and while in the world, wealth, long life, and fame are granted.” https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373202660-6GP0FEZTWJ04IROOVLDC/non+sanskrit+other+painting.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373497698-JWX7XCZLXSYI8UJKFC04/000000010003.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373444495-VQLI8QA2YB1CUSSC8HV5/000000010008.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373477235-VTW7KPH1KR49PFEBH84Q/000000010009.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539373366588-3592ETSW1DYXDSLC6YVU/000000010010.jpg Paintings (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296823836-DAWFT9NHZD80WTUFKT9D/2.01.gold.cor1.4.7x9.lessLight2+copy.tif.jpg Paintings (Copy) - Sutra 2.1 (Copy) tapah.-svādhyāyeśvara-pran.idhānāni kriyā-yogah. Kriyā-Yoga (yoga practice) consists of tapas (discipline), svādhyāya (study on one’s own), and īśvara pran.idhāna (surrender to īśvara). The first sūtra of the seond book of the Yoga Sūtras, “On Practice,” introduces the term kriyā-yoga, “yoga practice,” and identifies its three components: tapas, svādhyāya, and īśvara pran.idhāna: discipline, study on one’s own, and surrender to a higher power. This is what you actually do. if you’re going to follow this path of yoga. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296823895-L1U3CTDQS9626ZESMIUQ/2.02.better.7x9RGB+copy.tif.jpg Paintings (Copy) - Sutra 2.2 (Copy) samādhi-bhāvanārthah. kleśa-tanū-karan.ārthaś ca [Kriyā Yoga/Yoga practice] serves to cultivate and sustain the experience of samādhi and to weaken the kleśas (obstructions, root causes of misery). The first sūtra introduced and defined the term, kriyā yoga, yoga practice. This sūtra answers the logical next question: “Why do it?” The answer: kriyā yoga cultivates the ability to experience and sustain the state of samādhi (enlightenment); and the practice of kriyā yoga also weakens the obstructions to samādhi, the kleśas, the root causes of misery, the corrupting forces that prevent us from seeing the truth: that we are not the limited human beings that we appear to be, but we are limitless awareness. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296824513-6RY0N9TPRQQIEPW3NHZ3/2.05crop7x9RGB+copy.tif.jpg Paintings (Copy) - Sutra 2.5 (Copy) anityāśuci-duh.khānātmasu nitya-śuci-sukhātma-khyātir avidyā Ignorance [is] regarding the impermanent as permanent, the impure as pure, the problematic as pleasurable, and the non-Self as the Self. Ignorance is the key, determining obstruction (kleśa), the one that gives birth to all the others. So Patañjali begins the group of sūtras that define the kleśas by defining ignorance. Four mistaken identificiations are presented as the parameters of ignorance, but they all point to one main misidentification, the last one mentioned, mistaking the non-Self for the Self. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296824677-5N5GMBXZ9NSKBO8XIMN0/2.06c.c.adj1.7x9.tif.jpg Paintings (Copy) - Sutra 2.6 (Copy) dr.g-darśana-śaktyor ekātmatevāsmitā “I-ness” is when the two powers, of the seer and of the seen, are thought to be one. The “seer” is pure awareness. It doesn’t have any form. It is the thing that IS aware, that experiences. That is our true nature – we are the formless experiencer. The “seen” is everything else. It’s what’s experienced – everything that exists as form, even subtle form. The “seen” is our body, our wardrobe, our to-do list, and it’s also all of our thoughts, worries, dreams, ideas, emotions, plans. Any thing that can be experienced is “the seen.” “I-ness” or āsmita, is defined by this sūtra as thinking that these two, the “seen” and the “seer,” are not two completely separate powers, but are one. Thus. we would think that the power of the seer, pure awareness, which is limitless and formless, is the same thing as our personality or body, which has a form and is very limited. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296825403-W6P0L2DP3B78IG5R5QH5/2.07.G.2.tif.jpg Paintings (Copy) - Sutra 2.7 (Copy) sukhānuśayī rāgah. Desire is what follows pleasure. Desire is the result of pleasure, or comfort. We like something, it feels good, and we want more of it. From the perspective of yoga practice, the problem is that desire and attachment are all about satisfying the body/mind – or trying to. The point of yoga is to lessen the grip of the body/mind, the seen/perceived/experienced, on our sense of self, and instead to identify with awareness, the seer/perceiver/experiencer. It is human nature to want more of what is pleasurable, but “human nature” is not awareness, our true nature. The image is of the front view of the heart. The image for aversion (the subject of the following sūtra) is the back view of the heart. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296825314-45YO0H3V17TL3GI4YHWV/2.08.7x9.tif.jpg Paintings (Copy) - Sutra 2.8 (Copy) duh.khānuśayī dves.ah. Aversion is what follows problems or pain. Just as desire, the subject of the preceding sūtra, is defined as “what follows pleasure,” so desire’s opposite, aversion, is defined as “what follows pain.” The sanskrit word for “pain,” duhka, is derived from the word for a wheel with a bad axle, so basically, it means “bumpy, unpleasant ride.” We dislike uncomfortable, painful, or difficult circumstances, and typically, we do our best to avoid them. However, the point of yoga is not maximum comfort for the body/mind. The point of yoga isis to lessen the grip of the body/mind, the seen/perceived/experienced, on our sense of self, and instead to identify with awareness, the seer/perceiver/experiencer. The image is of the back view of the heart. The image for desire (the subject of the preceding sūtra) is the front view of the heart. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296826489-NDMAU406BM6ZUT5B8W14/2.16.G.2.tif.jpg Paintings (Copy) - Sutra 2.16 (Copy) heyam. duh.kham anāgatam The pain that has not yet come, is to be avoided. The sūtra that precedes this one is similar to the First Noble Truth of Buddhism, “Life is duhkha, suffering,” and this sūtra mirrors the Second Noble Truth of Buddhism: “But, there is a way out (of suffering).” There is nothing to be done about the pain that we’ve already experienced or about the accumulated karmic residue from past actions, but we can do something about future actions and thoughts. We can – and should – prevent future suffering, and we can and should prevent the further accumulation of karmic residue, resulting from actions rooted in the kleśas: ignorance of our true nature, egoism, desire, aversion, and the fear of death. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296826781-5JMKWS4RY7T0CMN9R4L4/2.18.G.2.gold.light1.tif.jpg Paintings (Copy) - Sutra 2.18 (Copy) prakāśa-kriyā-sthiti-śīlam. bhūtendriyātmakam. bhogāpavargārtham. dr.śyam The characteristics of the seen are brightness, activity, and inertia. [The seen] consists of the sense organs and the elements, and exists for the purposes of experience and liberation. The three qualities ascribed to the seen are the qualities associated with the three gunas, the three elemental forces from which all matter is composed: sattva-guna, brightness; rajas-guna, activity; and tamas-guna, inertia. The seen includes every thing that physically exists, and it includes feelings, thoughts, sensations. The purpose of the seen is dual: experience and liberation – for the seer. The seer gets to experience the wild Disneyland ride that the seen provides, until it’s had enough. Then, it can turn its attention to the other purpose of the seen, liberation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296827347-JZI5RFOPQMTV4QWEVMSM/2.20.G.2.tif.jpg Paintings (Copy) - Sutra 2.20 (Copy) dras.t.ā dr.śi-mātrah. śuddho’pi pratyayānupaśyah. The seer is seeing alone. It is pure, even when witnessing thoughts directed towards an object. The seer is pure seeing alone. Even when the seer appears to be seeing through a particular body or being, the seer itself is always pure, untouched by any of the events or circumstances or objects through which it appears to be operating. Awareness is without form or attributes, since all beings that are alive are aware, at all times (even when sleeping), without ever having to actually decide to be aware, so it occupies all forms, choicelessly and effortlessly. It has no attributes, since every possible experience – sound, feeling, thought, action, good, bad, or otherwise – can be perceived. Each rises in awareness and disappears, without changing the fact of awareness itself at all. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296827882-MMPMVJS6XUFL3XAALSJE/2.21.G.2m.1.tif.jpg Paintings (Copy) - Sutra 2.21 (Copy) tad-artha eva dr.śyasyātmā The essential nature of the seen is [to exist] for the sake of the seer. The seen - everything that exists or can be perceived, all matter, all of nature, all thoughts, emotions, sensations, all of the phenomenal world - all of it exists for the sole purpose of being experienced, being seen - by the seer. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828182-7PIABA0PR8MDUVUJTXMK/2.24.G.2.cor.black.tif.jpg Paintings (Copy) - Sutra 2.24 (Copy) tasya hetur avidyā The cause of it is ignorance. The “it” in this sūtra is the samyoga, the correlation between the observer and the phenomenal universe. However, the problem is not the connection between the seer and the seen, per se. The problem is ignorance of the correlation, which then leads to actions that continue to build up karmic residue. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828485-IMX2F5YHK9S7VKMYY3A3/2.29.G.2.tif.jpg Paintings (Copy) - Sutra 2.29 (Copy) yama-niyamāsana-prān.āyāma-pratyāhāra-dhāran.ā-dhyāna-samādhayo’s.t.āvan.gāni The Eight Limbs are yama, niyama, āsana, prānāyāma, pratyāhāra, dhāranā, dhyāna, samādhi. This sūtra names the Eight Limbs of yoga practice. They are: Restrictions – yama, Observances – niyama Posture – āsana Breath Control – prānāyāma Sense Withdrawal – pratyāhāra Concentration – dhāranā Meditation – dhyāna Unified State of Pure Absorption, Transcendence – samādhi https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296828819-P67R4PY2SJ44O2OYBKCB/2.30.G.2.tif.jpg Paintings (Copy) - Sutra 2.30 (Copy) ahim. sā-satyāsteya-brahma-caryāparigrahā yamāh. The restrictions (yamas) are non-harming, truthfulness, non-stealing, control of sexual energy, non-grasping/non-hoarding.. The yamas are the first of the eight limbs. They are often described as the moral restrictions. Yam means to restrict. The yamas describe the behaviors and activities that you are not to do. The five restrictions (yamas) are: Non-Harming – ahimsa Truthfulness – satya Non-Stealing – asteya Control of Sexual Energy – brahma-carya Non-Grasping/Non-Hoarding – aparigraha https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296829134-EALINP1L5P8SPSVIAIAL/2.31.G.2.M.tif.jpg Paintings (Copy) - Sutra 2.31 (Copy) ete jāti-deśa-kāla-samayānavacchinnāh. sārva-bhaumā mahā-vratam When observed at all times, not limited by birth, place, time or circumstance, [these, the yamas, restrictions] constitute the Great Vow. If one commits to observing all of the yamas, all of the time, regardless, as this sūtra says, of birth, place, time, or circumstance - no excuses - then that is the great vow. Not everyone can commit to the great vow. Patanjali acknowledges that there are different levels of practice. However, it is something to aspire towards. This painting develops a Fibonacci spiral from the five points of a pentagram, representing the five yamas. The Fibonacci spiral can continue infinitely, and is the basis for the Golden Mean, said to be the perfect proportion. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296829571-M8ZUWCKVVSYW829NEBOL/2.32.G.2.tif.jpg Paintings (Copy) - Sutra 2.32 (Copy) śauca-santos.a-tapah.-svādhyāyeśvara-pran.idhānāni niyamāh. The niyamas [observances] are. Purity (Cleanliness), contentment, self-discipline, self-study, surrender to īśvara.attention. The yamas are the restraints, the things you don’t do. The niyamas are the behaviors or practices that are to be done. The prefix “ni” can have many meanings, one of which is, “that which supports. It’s helpful to think of the niyamas as that which supports and is the basis of the yamas. The five observances (niyamas) are: Cleanliness – sauca Contentment – santoṣa Discipline – tapas Self-Study – svadhyaya Surrender to God – īśvara praṇidhāna https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296830023-W6C96Y5GKQKKVKP65DSM/2.33.G.2.%2B1.20.tif.jpg Paintings (Copy) - Sutra 2.33 (Copy) vitarka-bādhane pratipaks.a-bhāvanam When one is plagued by opposing thoughts [thoughts opposing the yamas and niyamas], realization of the opposite [thought]. This is the first sūtra about a very practical technique, oppositional thinking. The advice here is: if you’re troubled by perverse, difficult or harmful or unpleasant thoughts that are preventing you from observing the yamas and niyamas, this sūtra advises, think of something else. The image is of a match, struck to bring light into the darkness. When you’re in the dark, lighting a match is the first step towards bringing some light to the situation. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296830413-TMG7GS8XF7M6H1SGWE9V/2.35.G.2.tif.jpg Paintings (Copy) - Sutra 2.35 (Copy) ahim. sā-pratis.t.hāyām. tat-sannidhau vaira-tyāgah. All others reliquish hostility in the prescence of one established in non-harming (ahimsa). The person who practices non-violence/ahimsa faithfully and is well-established in its observance, invites the same response in all beings who come into contact with them. awareness of the difference among the word, the concept, and the true nature of a thing, but they still get mixed up with each other. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296831267-2JIW4UUF7XRJJB78ZIW3/2.37.G.2.C.gold.lit.tif.jpg Paintings (Copy) - Sutra 2.37 (Copy) asteya-pratis.t.hāyām. sarva-ratnopasthānam All wealth comes to one established in non-stealing. Wealth comes easily and effortlessly to one who is truly established in non-stealing. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832098-12WIQOAJQUM2RQDP80R5/2.38.G.2.%2B1.11%2B1.15.2._.tif.jpg Paintings (Copy) - Sutra 2.38 (Copy) brahma-carya-pratis.t.hāyām. vīrya-lābhah. For one established in brahmacarya, the attainment of vital energy. Brahmacarya traditionally means “celibacy,” which is not an usual condition for a serious spiritual practitioner in many traditions. It literally means “moving with brahma, so it is not an inappropriate stretch to translate it as “correct use (or containment) of sexual energy. Many spiritual teachers says that being faithful in marriage is brahmacarya. Control of sexual energy gives powerful vital energy. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832460-4J506MSNET99AQX9N10A/2.39.G.2%2B1.15.tif.jpg Paintings (Copy) - Sutra 2.39 (Copy) aparigraha-sthairye janma-kathantā-sambodhah. For one established in aparigraha (non-possesion, non-grasping) there is knowledge of the “how-and-why” of existance. (past lives) so far]. Aparigraha has been translated as “not accepting gifts,” “non-possessiveness (having few possessions)” and “non-grasping.” The word is derived from the root meaning “grasp,” so the essence is not to grasp at or hoard things. Since a big part of the practice outlined in the yoga sūtras is to get off the merry-go-rouned of rebirth, it is no small thing, to understand the “how-and-why” of one’s current incarnation and of the of the past incarnations that have led to it. This is the intended result of aparigraha. Understanding the meaning of existance in a broader sense is an appealing contemporary translation https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296833435-BECNH65JHZIQZED3XDY4/2.44.G.2.tif.jpg Paintings (Copy) - Sutra 2.44 (Copy) svādhyāyād is.t.a-devatā-samprayogah. From self-study (svādhyāya), union with one’s chosen diety. Svādhyāya, literally “self-study” means doing the work on one’s own, essentially, doing your homework. Because yoga was an oral tradition taught via chanting, svādhyāya also means chanting, repeating the material on your own, that had been taught to you by your guru. Traditionally svādhyāya meant only the practice of chanting, and although chanting is certainly a powerful, transformational practice, the study on one’s own of sacred texts, or whatever it means to you to “do the work,” echoes its intended meaning. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296832640-TNRZVRZVXKE3N8WODU0P/2.42.G.2.tif.jpg Paintings (Copy) - Sutra 2.42 (Copy) santos.ād anuttamah. sukha-lābhah. From contentment (santoṣa) the attainment of unparalleled happiness. The third is niyama is santos.a, usually translated as “contentment.” Santos.a is akin to equanimity: the ability to be at peace with whatever is, and as the sūtra says, it leads to unparalleled happiness. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296833281-2MFA1JHD6VAVC2PDR9IQ/2.43.G.2%2B1.10.tif.jpg Paintings (Copy) - Sutra 2.43 (Copy) kāyendriya-siddhir aśuddhi-ks.ayāt tapasah. From discipline (tapas), the elimination of impurities and power over the body and sense organs. Tapas, from the root tap, “heat,” is traditionally translated as “austerities,” ascetic practices undertaken as purificiation, and more recently as “discipline.” One chooses to do something intense, difficult, and this burns away impurities. Arguably, there’s no need to create difficulties or intensity, since life itself presents plenty of both. Embracing life’s inherent difficulties as practice can also be tapas, and the traditonal commentary on the yoga sūtras supports this perspective. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296834211-VGUZX8NB9P3S9ANGAC36/2.46.new.tif.jpg Paintings (Copy) - Sutra 2.46 (Copy) sthira-sukham āsanam Posture (āsana) should be steady and comfortable. This oft-quoted sūtra, is the first of three sūtra on the third limb of yoga, āsana. Although the sutra is often used in relationship to contemporary yoga āsana practice, for Patañjali, āsana meant primarily, if not solely, finding a comfortable seat for meditation. The instructions here are clear and pertinent. The posture should not be labored or uncomfortable or shaky. It should be grounded, stable and easeful. It should be sukha, comfortable, an easy ride, perhaps even joyful. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835057-XUOWUU3IMRISYN64EYXV/2.48.G.2.tif.jpg Paintings (Copy) - Sutra 2.48 (Copy) tato dvandvānabhighātah. From that, one is no longer troubled by the pairs of opposites. This is the last of the sūtras on āsana, and describes the benefit of mastery of the limb of āsana. One is no longer bothered by extremes, the pairs of opposites. The image is from the tarot card, Temperance. In the tarot, Temperance is the gap, the space in between, the middle ground, the point of perfect balance, perfect equanimity. This place, the gap, the pause, the space in between – in between inhale and exhale, in between one thought and another – is a powerful and important place in practice, a place where, freed from definition, we can access the absolute. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835273-W2TNKQMTG3OQQ5BT0R2A/2.50.G.2m.1.05.tif.jpg Paintings (Copy) - Sutra 2.50 (Copy) bāhyābhyantara-stambha-vr.ttir deśa-kāla-san.khyābhih. paridr.s.t.o dīrgha-sūks.mah. [Breath control/prān.āyāma has] external, internal, and suspended fluctuations; it is observed according to location [of the breath’s motion in the body], time [length of inhalation, exhalation and retention] and number; and becomes long and subtle. The salient aspects of breath control, prān.āyāma, are described. The seated figure in the painting is based on a 19th century drawing from the province of Bihar, showing (a portion of) the 72,000 nadis, or psychic channels in the body (including the seven cakras), the pathways of prān.a. They are purified through the process of prān.āyāma. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296835893-KL9MZRSXHA9RMTZDCSTV/2.51.G.2%2B210.tif.jpg Paintings (Copy) - Sutra 2.51 (Copy) bāhyābhyantara-vis.ayāks.epī caturthah. There is a fourth type [of breath control/prān.āyāma] which transcends the conditions of external and internal. There is a fourth type of prān.āyāma, which is is not dependent upon the inhalation or exhalation. This is usually explained as the experience that can happen in meditation or even when deeply engrossed in some activity where the breath slows so much that it stops, naturally and spontaneously, without force or conscious effort. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539296836012-R0IO7PEL01WWFIEJ1D56/2.55.adj+copy.tif.jpg Paintings (Copy) - Sutra 2.55 (Copy) tatah. paramā vaśyatendriyān.ām From this, the complete mastery of the senses. As the senses come under control, the practitioner is no longer under the sway of external objects, and from this state of matery, is able to turn attention inward, the direction of the next three limbs of yoga, dhāraṇā/concentration, dhyāna/meditation, samādhi/transcendence or pure absorption in the absolute. https://melissa-townsend.com/bookstore-1 daily 0.75 2020-08-30 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1595893931255-SKJ5MSVSWIORPCPSCCPS/melissaT.png Bookstore (Copy) https://melissa-townsend.com/melissas-shop daily 0.75 2020-12-11 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1595893931255-SKJ5MSVSWIORPCPSCCPS/melissaT.png Melissa's Shop (Copy) https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1596095429632-6T2KS7O2UP91KJOQUVSQ/ys.1.27RGB.jpg Melissa's Shop (Copy) - Prints of Patanjali’s Yoga Sutras Prints and cards for sale. https://melissa-townsend.com/news-events daily 0.75 2024-02-28 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1648576180685-M8J1Q6UYG9DKCEF6DL4S/melissa+townsend+headshot.jpg News & Events - Tuesday April 5 5:00 pm - 7:00 PM ET Online Event Via Zoom When we engage with a text like the Yoga Sūtras in a personal and intuitive way, we open ourselves up for the transformative potential of the text to work on us – to up-end us, to scare us, to mess with us, to amaze and astound us, and to transform us – helping us to experience that we are so much, much more than anything we could say or think that we are. Finding a creative point of entry to a spiritual text like the Yoga Sūtras is one way to develop and nurture this kind of personal relationship with the text and, thereby, with spiritual practice. It is a rich and joyous way to approach the material and to let the material find its own, tailored-to-you way to open your heart and soul. The goal of this workshop is to work with the participants to develop this kind of personal and creative relationship with the Yoga Sūtras. Often the goal of a Yoga Sūtras class or workshop is to make it through the text in its entirety or through a significant portion of the text. Instead, our goal will be to savor the sūtras, to work very closely with a few of them, using both traditional methods such as chanting (with some translation and analysis of the Sanskrit text), as well as using creative exploration -- methods that allow us to explore personal creative avenues that offer intuitive access to the material. Tuition : $40 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1568313455563-9T5FDVQE4X99ULG8050H/20190927_lovestoryyoga.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759523929-WT3A7D7N1ALMA52YPM1M/Dec+Sutra+.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1607677466566-XAB25HU5VGYB9O9SB2H6/ys.1.37copyright.jpg News & Events - Friday / January 15, 2021 Workshop Working with the Yoga Sūtras of Patañjali 5 - 7pm PST Join Melissa Townsend to explore a beautiful and accessible way to work regularly with the Yoga Sūtras -- using her new meditation deck for Book One, The Yoga Sūtras Meditation Deck, Book One, Samādhi Pādah. $30 Virtual -- Zoom link will be provided one hour before. During the workshop, Melissa will talk about the deck, describe the features of the Meditation Deck, how to work with the color coding. We’ll look at some interesting ways of working with the sutra unique to the deck, to help bring the sūtras to life. We will look at groupings of cards/sutras and at working with sutras that are related to each other. Primarily, we’ll be working with a few specific cards/sutras, both chosen as a group and chosen individually. We’ll be talking about the sutra, what it means, talking about the image on the card, chanting the sutra, and then meditating on it, followed by journaling and discussing. Needed for the workshop: The Yoga Sutras Meditation Deck, Book One, Samādhi Pādah. Journal or notebook Pen or pencil When you register for the workshop, you will receive a 10% discount code. Register: https://lovestoryyoga.com/events/working-with-the-yoga-sutras-of-patajali https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1607650622027-I3QAMCBED4Q6S6I9WI2F/IMG_0260.jpg News & Events - Friday / December 11 / Community Event 5 - 7pm PST Join Melissa Townsend and Stephanie Snyder for a lively, entertaining, and enlightening discussion of all things Yoga Sutras – in honor of the release of Melissa Townsend’s new Yoga Sūtras Meditation Deck, Book One, Samādhi Pādah. The starting point of their conversation will be Book One – the “Big Picture” overview of Yoga – The What, Why, and How of Yoga. Be prepared for a wide-ranging conversation, covering Melissa and Stephanie's personal experiences working with the sūtras, as well as insights into sūtras that they’ve found to be especially meaningful and into some of the ones that are more difficult to understand. Melissa and Steph share a passion for the sūtras and a deep commitment to working with them as part of their practice – and to encouraging others to find creative, personal ways to integrate them into daily life. Come to enjoy the community and participate in the conversation with these two passionate, engaged, and very down-to-earth, students of Yoga Philosophy. The Meditation Deck features the beautifully reproduced (via off-set printing) cards of the 51 paintings for the 51 sūtras of Book One of the Yoga Sūtras, as seen in her book, The Yoga Sūtrasof Patañjali – A Visual Meditation. Book One, Samādhi Pādah, with updated translations and new commentary. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/06873cbf-4626-4d26-87f2-94b98753abf7/19.The.Sun.jpg News & Events - Workshop: The Tarot as a Tool for Guidance + Self Discovery Friday January 20, 6:15-7:45 Love Story Yoga, Valencia Life is hard. How can we move through it with something like grace? First of all, how are we even to understand the circumstances in which we find ourselves?Because without understanding the nature of the terrain, there is no mapping a way through! The Tarot can help. The Tarot is more than just a divination tool. It is a means of communication betweenour rational mind and our deep, subconscious, intuitive self. The Tarot provides a bridge– a way to access our inner “knowing,” helping us to better understand the nature of the circumstances in which we find ourselves and guiding us in the direction of our heart’s deepest needs and desires. The Tarot can give deeply spiritual guidance, and it can also give supremely practical advice. It all depends upon what you need – and upon what you ask and how you do it! Join Melissa Townsend as we use the Tarot to develop and deepen our connection to that part of us that knows all that we need to know. In this workshop, we’ll spend some time looking at what the cards mean and why. We’ll look at The Major Arcana as a Spiritual Path – The Hero’s Journey, with attention on the important archetypes presented, and what it means when these powerful cards show up in your reading. We’ll also take a look more generally at the Minor Arcana, and what they indicate. And we’ll do readings, and talk about how you put it all together and make sense of what comes up. https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1569277452357-WLA1VPJ1I9PCNX4V12KK/iyi_2019.11.08_poster.jpg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759561258-UNZEU3DOBVS8M8A9GMGM/image-asset.jpeg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539759635923-7X3ACV16C71QPNK9WQQB/namarupa.jpeg News & Events https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1709066569150-ZEBFNVZTX055ZLTJ4W4D/ys_3partial4website+pdf_Page_06+%281%29.jpg News & Events - South Asian Studies Association 2024 Annual Conference Click to Register https://melissa-townsend.com/free-content-videos daily 0.75 2021-01-07 https://melissa-townsend.com/products daily 0.75 2019-09-26 https://melissa-townsend.com/products/yoga-sutras-of-patanjali-book-3 monthly 0.5 2024-08-20 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1714525961664-MOV3PXSALBHON6ND5NNS/bk.3.for.website.new.jpg Products - 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Paintings: Book 1 Sutras - (prints available for purchase) - Sutra 1.43 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539297275148-VXSIBKJ5KOAS35Z4Z6KO/ys.1.44_titlepageRGB.tif.jpg Products - Paintings: Book 1 Sutras - (prints available for purchase) - Sutra 1.44 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539297275402-0VH1C0SK2LJ4J751AF6T/YS.1.45RGB.tif.jpg Products - Paintings: Book 1 Sutras - (prints available for purchase) - Sutra 1.45 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539297276385-4DWCVTVRL9VOHONWZZE9/ys.1.46.RGB.tif.jpg Products - Paintings: Book 1 Sutras - (prints available for purchase) - Sutra 1.46 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539297276440-E4E236Z8M6341S8LFS25/ys.1.47RGB.tif.jpg Products - Paintings: Book 1 Sutras - (prints available for purchase) - Sutra 1.47 https://images.squarespace-cdn.com/content/v1/5b50f7a3a9e028bea9607a75/1539297276970-PID8M3PDB6NCTVGPL4W9/ys.1.48RGB.tif.jpg Products - 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