By Swami Krishnananda
Patanjali's Yoga Sutras are aphoristic prescriptions within the kind of pithy one-liners for prime the brain into deeper states of absorption within the kingdom of Samadhi,where the person merges with the Absolute.A tranquil brain is a pre-requisite for achieving the better states of expertise and the Yoga Sutras are a graduated handbook for the fulfillment of this aim. The aphorisms of their unique shape cannot be undestood easily.Swami Krishnananda's statement is simple to decipher and reader friendly,lucid variety probes into the aphorisms and lays prior to seekers the method of knowing the brain and it s machinations,and how the hurdles that make meditation tricky could be overcome.The rendition and elegance during which this has been made attainable is a tribute to Swamiji s love for fact. This sequence of 2 volumes is an all encompassing spirtual guide.The teachings are revolutionary in content material and start the place so much seekers locate themselves whilst non secular aspiration dawns and the necessity for greater knowing is felt.Ther reader is led progressively throughout the various features of perform and brain administration. quantity I,which covers the Samadhi Pada,the first of the 4 sections of the Yoga Sutras,and presents an exceptional advent and in-depth realizing of the philosophy and perform of yoga together with the degrees of cognizance which are attained,has been revealed first. quantity II covers the Sadhana Pada and Kaivalya Pada which cross into additional element concerning the perform of yoga utilizing the aphoristic rungs of Patanjali Yoga sutras as a veritable stairway at the direction of the ascent of the spirit.Nothing is left unsaid as Swamiji brings the lessons jointly in volumes as an entire treatise in this non secular direction.
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Additional info for The Study And Practice Of Yoga/An Exposition of the Yoga Sutras of Patanjali
Chapter 59 THE SELF-PRESERVATION INSTINCT The sense of personal being, or asmita, immediately begins to act in the form of its various contacts with things outside, because every stage of the manifestation of avidya is an active manifestation. It does not remain quiet even for a single moment. It is like the movement of a forceful river which flows continuously until it reaches its destination. It will not halt at some place. Likewise, once avidya gets channelised and concentrated as asmita, the green signal for further action has been given and then there is a very persistent movement of the individual sense towards its objects.
We would all perish in a few minutes. But this joy is a counterfeit joy; it is not really there. It is a makeshift, a camouflage, a whitewash that is presented before us. At the background, there is a pricking pain—the thorn of agony, anguish, non-possession, anxiety, fear, dispossession, bereavement, etc. But with all this, we take this agonising world for a field of joy, as if rivers of milk and honey are flowing. The perception of the reality of a not-Self; the perception of permanency in everything that is transitory or transitional; the perception of beauty, grandeur, and The Study And Practice Of Yoga Volume II by Swami Krishnananda 33 value in objects of sense; the perception of joy in the contact of the senses with objects—these are the ways in which ignorance works.
That the reason behind the pull of the subject towards the object is something different cannot become obvious to one’s consciousness because of the projection of this I-sense by externalisation through the senses. The senses diversify this I-sense, externalise it, and make it impossible for the individual to know the undercurrent of unity which is the cause for this attraction. There is a very foolish pouncing of the subject on the object, completely oblivious to the rational ground that is there, on account of which it is made to operate in that manner.