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Our past accumulated action is reason for present & future pain 2.12. Klesamulah karmasayo drsthadrsthajanmavedaniyah| Klesa-affliction Mulah-root Karma-action Asayo-reservoir Drstha-seen, present Adrstha-not seen, future Janma-birth Vedaniyah-to be experienced This accumulated karmas which is the root cause of afflictions is to be experienced in the present and future births.
Meaning for Ignorance? 2.5. Anityasuchiduhkhanatmasu nityasuchisukhatmakhyatiravidya| Anitya-not eternal Asuchi-impure Duhkha-pain Anatmasu-non-atman Nitya-eternal Suchi-pure Sukha-happiness Atma-self Khyati-knowledge Avidya-ignorance Meaning of Avidya or Ignorance is mis-understanding of non-eternal, impure, evil things considering as eternal, pure, good and atman.
Ignorance is the foundation cause for all pain 2.4. Avidyaksetramuttaresam prasuptatanuvichchhinnodaranam| Avidya-avidya Ksetram-field Uttaresam-of the following Prasupta-dormant Tanu-thin Vichchhinna-scattered Udaranam-fully operated, expanded Avidya or ignorance can be resided in the states of dormant, thin, scattered or expanded.
How to mastery Asana? 2.47. Prayatnasaithilyananatasamapattibhyam| Prayatna-effort Saithilya-looseness Ananta-the serpent called ananta Samapattibhyam-by meditation By effortless effort and by meditation on the serpent ananta, asana is mastered.
How should be Asana? 2.46. Sthirasukhamasanam| Sthira-steady Sukham-comfortable Asanam-posture Steady and comfortable should be the posture.
Future Pain in life can be reducible 2.10. Te pratiprasavaheyah suksmah| Te-they Pratiprasavah-involution Heyah-reducible Suksmah-subtle Those future pains can be avoidable or reducible by involution or by yogic practice, when they are subtle.
Fruits of accumulated action 2.13. Sati mule tadvipako jatyayurbhogah| Sati mule- so long as the root is there Tat-it Vipakah-ripening Jati-birth, class Ayuh-span of life Bhogah-experience So long as the root of accumulated karma is there, it ripens and gives birth and class, span of life and experience. Fruits depend on past life action 2.14. Te hladaparitapaphalah punyapunyahetutvat| Te-they Hlada-joy Paritapa-sorrow Phalah-fruits Punya-merit Apunya-demerit Hetutvat-on account of They have happinesss or sorrow as their fruits depending upon their merit or demerit of past life action.
Fourth type of pranayama 2.51. Bahyabhyantaravisayaksepi chaturthah| Bahya-external Abhyantara-internal Viñaya-object Aksepi-transcending Chaturtha-fourth The fourth pranayama is that which transcends the internal and external object, called it breathless state.
Five Self-Discipline 2.30. AhimsaSatyaAsteyaBrahmacharyaaparigraha Yamah| Ahimsa- Non-violence Satya- truthfullness Asteya- honesty Brahmacarya-sensual abstinence Aparigraha-non-acquistiveness Yamah-self-restraints Non-violence, truth, honesty, sensual abstinence, and non-possesiveness are the five self-disciplines. Following Self-Discipline is the great Path 2.31. Jatidesakalasamayanavacchinnah sarvabhauma mahavratam| Jati-class of birth Desa-country, or place Kala-time Samaya-circumstances Anavacchinnah-unconditioned Sarvabhauma-universal Mahavratam-the great discipline It can be practiced universally without exception due to birth, place, time and circumstances then yamas become great disciplines.
Ego or ‘I’ feeling is one of the ignorance 2.6. Drgdarsanasaktyorekatmataivasmita| Drg-purusha, power of consciousness, power to see Darsana-that which is seen, cognition Saktyoh-of the two powers Ekatmata-identity Iva-as if Asmita-i-feeling Asmita or ‘I’feeling, is the identity as it were of the purusha or pure consciousness with the Buddhi or discrminated knowledge. Attachment is the one of the Ignorance 2.7. Sukhanusayi ragah| Sukha-pleasure Anusayi-accompanying Ragah-liking Raga is the liking to such activities, which gives all sensual pleasures. Hatred is one of the Ignorance 2.8. Duhkhanusayi dvesah| Duhkha-pain Anusayi-accompanying Dvesah-repulsion Disliking means, the action which gives pain to physicall and mental level. Clinging to life is one of the ignorance 2.9. Svarasavahi viduso’pi tatharudho’bhinivesah| Svarasavahi-sustained by its one force Vidush-of the learned Api-even Tatha-like that Rudhah-dominating Abhinivesah-fear of death, clining to life Abhinivesha means desire for mundane life to extend, even this quality dominates learned wise people too.
By practicing pranayama luminosity achieved 2.52. Tatah ksiyate prakasavaranam| Tatah-thereby Ksiyate-disappears Prakasa-light Avaranam-covering Thereby the covering of light vanish.
Benefits of self-surrendering to God 2.45. Samadhisiddhirisvarapranidhanat| Samadhi- superconsiousness Siddhi-perfection Isvara-god Pranidhanat-self-surrender Succcess in superconsiousness comes by complete resignation to God.
Benefits of following Truthfulness 2.36. Satyapratisthayam kriyaphalasrayatvam| Satya-truthfulness Pratisthayam-on being firmly established Kriya-action Phala-result or fruit Asrayatvam-basis Those who following truthfullness, the actions result in fruits, entirely depending on them.
Benefits of following Non-possessiveness 2.39. Aparigrahasthairye janmakathantssambodah| Aparigraha-non-possessiveness Sthairye-on becoming steady Janma-birth Kathanta-how and from where Sambodah-knowledge On becoming stable in non-possessiveness, there arises the knowledge of how and from where birth arise.
Benefits of following Non-Violence 2.35. Ahimsapratisthayam tatsamnidhau vairatyagah| Ahiàsa-non-violence Pratisthayam-on being firmly established Tatsamnidhau-in its vicinity Vaira-hostility Tyagah-abandonment Those who following strongly ahimsa path, there is abandonment of hostility and enmity in his vicinity.
Benefits of by mastery over Asana 2.48. Tato dvandvanabhighatah| Tatah-from that Dvandva-pair of opposites Anabhighatah-no impact Thereby the pairs of opposites stop to have any impact.
Benefits of being cleanliness 2.40. Saucat svanga jugupsa parairasaàsargah| Saucat-from clealiness Svanga-one own body Jugupsa-indifference Paraih-with others Asamsargah-non-attachment By being cleanliness there comes indifference towards one’s own body and non-attachment to others.
Benefits of being celibacy 2.38. Brahmacharyapratisthayam viryalabhah| Brahmacharya-sexual abstinence Pratisthayam-on being firmly established Virya-indomitable courage Labhah-gain By following celibacy, veerya is gained.
Benefits of being contentment 2.42. Santosadanuttamasukhalabhah| Santosad-from contentment Anuttamah-unexcelled Sukha-pleasure Labhah-gain Infinite happiness comes from the practice of contentment.
Benefits of austerities 2.43. Kayendriya siddhirasuddhiksayattapasah| Kaya-the body Indriya-sense organ Siddhi-perfection Asuddhi-impurity Ksayat-destruction Tapasah-by austerities By following austerities, impurities are eradicated and there appears perfection in the body and sense organs.
Benefits of self-study 2.44. Svadhyayadistadevatasamprayogah| Svadhyayat-by self-awareness, self-obsrvation Istadevata-the deity of choice Samprayogah-communion By self-study, union with the desired deity is brought about.
Mastery over the senses by pratyahara 2.55. Tatah paramavasyatendriyanam| Tatah-thereby Parama-highest Vasyate-mastery Indriyanam-of the senses This is the highest state of mastery over the sense organs by pratyahara practice.
Patanjali Yoga Sutra – Kaivalya Pada Attainment of pure consciousness or kaivalya 4.34. Purusarthasunyanam gunanam pratiprasavah kaivalyam svarupapratistha va chitisakteriti| Purusartha-purpose of the purusha Sunyanam-devoid of Gunanam-of the gunas Pratiprasavah-involution Kaivalyam-liberation Svarupa-ones own nature Pratistha-establishment Va-or Chitisakteh-purusah Iti-that’s all(denotes the end of the Patanjali Yoga Sutra) Kaivalya is the involution of the gunas because of the fulfilment of their objectives or it is the restoration of the purusha to its inherent form which is called pure consciousness.
Patanjali Yoga Sutra – Kaivalya Pada Confusion of memories 4.21. Chittantaradrsye buddhibuddheratiprasangah smrtisankarascha| Chittantaradrsye-in one mind being cognized by the other Buddhibuddheh-cognition of cognitions Atiprasangah-absurd superfluity Smrti-memory Sankarah-confusion Cha-and If cognition by one mind of th eother be accepted, then there will be cognition of cognitions leading to absurdity and confusion of memory.
Patanjali Yoga Sutra – Kaivalya Pada Limitation of mind 4.20. Ekasamaye chobhayanavadharanam| Ekasamaye-simultaneously Cha-and Ubhaya-both Anavadharanam-non-comprehension And there cannot be the comprehension of both simultaneously.
Patanjali Yoga Sutra – Kaivalya Pada Mind & object 4.16. Na chaika chittatantram vastu tadapramanakam tada kim syat| Na-not Cha-and Eka-one Chitta-mind Tantram-dependent Vastu-object Tat-that Apramanakam-non-cognized Tada-then Kim-what Syat-would happen The object of perception is not dependent on the chitta, what would happen to the object of perception when the medium of cognition is not there?. Patanjali Yoga Sutra – Kaivalya Pada Reflection of object 4.17. Taduparagapeksitvachchittasya vastu jnatajnatam| Taduparaga-the reflection of the object in chitta Apeksitvat-because of necessity Chittasya-of the mind Vastu-object Jnata-known Ajnatam-unknown The mind needs the reflection of the objects for its cognition.
Patanjali Yoga Sutra – Kaivalya Pada Mind is not self-illumintive 4.19. Na tatsvabhasam drsyatvat| Na-not Tat-that svabhasam –self-illumined drsyatvat-of perceptibility That chitta is not self-illumined because it is the subject of knowledge and perception.
Patanjali Yoga Sutra – Kaivalya Pada Purusha knows the mind 4.18. Sada jnatascittavrttayastatprabhoh purusasyaparinnamitvat| Sada-always Jnatah-are known Chittavrttayah-modifications of mind Tatprabhoh-on its master Purusasya-of the purusha Aparinamitvat-due to changelessness Purusha, the master of chitta, is chnageless, therefre, he always knows the modifications of the mind.
Patanjali Yoga Sutra – Kaivalya Pada What is perception ? 4.15. Vastusamye chittabhedattayovibhaktah panthah| Vastusamye-by sameness of the object Chittabhedat-by the difference of the mind Tayoh-of these two vibhaktah –separate panthah-path of manifestation Because of the sameness of object and difference of mind their ways are different.
Patanjali Yoga Sutra – Kaivalya Pada Potentiality of object 4.14. Parinamaikatvadvastutattvam| Parinama-transformation Ekatvat-due to oneness Vastu-object Tattvam-the essence The potential of the object is due to the uniqueness of transformation of the gunas.
Patanjali Yoga Sutra – Kaivalya Pada – Dominance of action or karma 4.7. Karmasuklakrsnam yoginastrividhamitaresam| Karma-action Asukla-not white Akrsnam-not black Yoginah-of the yogis Trividham-threefold Itaresam-of others The deed of yogis are neither white nor black, of others they are threefold. Patanjali Yoga Sutra – Kaivalya Pada Exhibition of potential desires 4.8. Tatastadvipakanugunanamevabhivyaktirvasanam| Tatah-therefrom Tadvipaka-the ripening of those Anugunanam-accordingly Eva-only Abhivyaktih-manifestation Vasanam-of potential desires Therefrom the exhibition of potential desires according to their activities, ripening only.
Patanjali Yoga Sutra – Kaivalya Pada Vanishing of impressions 4.11. Hetuphalasrayalambanaih sangrahitatvadesamabhave tadabhavah| Hetu-cause Phala-effect Asraya-support Alambanaih-object Sangrhitatvat-because of being bound together Esam-of these Abhave-on the disappearance Tadabhavah-their disappearance Since cause and effect, support and object are act together, by their disappearance that also disappears. Patanjali Yoga Sutra – Kaivalya Pada Past & future exist 4.12. Atitanagatam svarupo’styadhvabhedadharmanam| Atita-past Anagatam-future Svarupatah-in its essential form Asti-exists Adhvabhedat dharmanam- of inherent properties Past and future exist in their own form by difference of paths. Patanjali Yoga Sutra – Kaivalya Pada Reason for existence 4.13. Te vyaktasuksma gunatmanah| Te-they Vyakta-manifest Suksma-subtle Gunatmanah-of the nature of gunas Whether manifest or unmanifest they are of the nature of gunas.
Patanjali Yoga Sutra – Kaivalya Pada Memory & impressions 4.9. Jatidesakalavyavahitanamapyantaryam smrtisamskarayorekarupatvat| Jati-class of birth Desa-place Kala-time Vyavahitanam-separated Api-even Anantaryam-sequence Smrtisamskarayoh-of memory and impressions Ekarupatvat-because of sameness in form Because memory and impression are the same in form there is a sequence although they may be classified by class of birth, place and time. Patanjali Yoga Sutra – Kaivalya Pada Source of potential impressions 4.10. Tasamanaditvam chasiso nityatvat| Tasam-there is Anaditvam-begnninglessness Cha-and Asisah-of the will to live Nityatvat-by permanence There is no beginning to them and the desire to live is eternal.
The Heart, Arteries & Veins Forms the Circulatory System: The heart pumps blood into arteries. The arteries divide and subdivide and finally end in capillaries. The capillaries later unite to form veins. The veins return blood to the heart. The arteries carry pure blood away from the heart, Veins carry De-oxygenated blood to the heart and the capillaries are minute channels receives blood from smaller arteries (arterioles) and deliver into smaller veins (venules). Blood circulation: depending on the course of blood. Circulation can be classified into: Systemic circulation. Pulmonary circulation Coronary circulation Portal circulation. Systemic circulation: it’s the blood circulation that carries oxygenated blood away from the heart, to the body, and returns deoxygenated blood back to the heart except for lungs. This circulation starts Oxygenated blood enters the left atrium from the pulmonary veins. The blood is then pumped through the mitral valve into the left ventricle. From the left ventricle, blood is pumped through the aortic valve and into the aorta, the body’s largest artery. The aorta arches and branches into major arteries and then it breaks up into smaller arteries and finally ends in capillaries. The capillaries unite to form venules which join up ultimately to form 2 large venous trunks namely superior vena cava and inferior vena cava. These 2 venous trunks open in the right atrium of the heart. Gas and nutrient exchange with the tissues occurs within the capillaries that run through the tissues. Metabolic waste and carbon dioxide diffuse out of the cell into the blood, while oxygen and glucose in the blood diffuse out of the blood and into the cell. The arterial component of systemic circulation the highest blood pressures in the body. The venous component of systemic circulation has considerably lower blood pressure in comparison, due to their distance from the heart, but contain semi-lunar valves to compensate. Systemic circulation as a whole is a higher pressure system than pulmonary circulation. Pulmonary circulation: it involves the purification of blood in lungs. It’s the circulation of the blood from the heart to the lungs for oxygenation, then back to the heart again. The Oxygen-depleted blood from the body leaves the systemic circulation when it enters the right atrium, The blood is then pumped through the tricuspid valve into the right ventricle. From the right ventricle, blood is pumped through the pulmonary valve and into the pulmonary artery. The pulmonary artery splits into the right and left pulmonary arteries and travel to each lung. The oxygenated blood then leaves the lungs through pulmonary veins, which returns it to the left atrium, completing the pulmonary circulation. Coronary Circulation: Coronary circulation involves blood supply to the heart itself, it is the circulation of blood in the blood vessels of the heart muscle. The vessels that deliver oxygen-rich blood to the myocardium are known as coronary arteries. The right and left coronary arteries arise from ascending aorta. The vessels that remove the deoxygenated blood from the heart muscle are known as cardiac veins which collect and opens into the right atrium. Portal circulation: It’s the circulation of blood through the liver. In this circulation, the portal vein carries blood that has circulated in stomach, intestine, and pancreas to liver. The portal vein divides into capillaries. These capillaries join with the capillaries of the hepatic artery. The venous blood of liver is collected by hepatic vein which joins with inferior vena cava.
Measurement of blood pressure: Blood pressure is usually measured by an instrument called sphygmomanometer; it consists of a mercury manometer. Cuff and hand pump. The cuff is tied around the cubical fossa of the individual then the hand pump is pressed so that air is inflated in the cuff. When the cuff is fully inflated, air pressure is more than blood pressure. So blood flow in the brachial artery is completely obstructed. Now the hand pump is slowly released until the time the appearance of the first sound is heard (by means of a stethoscope put in the cubital fossa*. The manometer reading is now noted this regarding the systolic pressure. Later the hand pump is slowly released until the time that the sound becomes louder and louder. Later it stops the manometric reading is noted when the sound disappears. This reading is the diastolic blood pressure.
Unmani Avastha Tare jyotishi samyojya kimchidunnamayed bhruvau/ Purvayogam mano yunjannunmanikarakah kshanat// Fix the gaze on the tip of the nose and raise the eyebrows a little, within the mind contemplating, inwardly thinking of Brahma, but apparently looking outside. This will create the Unmani avastha state.
Sound is shakti and dissolves in consciousness Yatkinchin nadarupena sruyate saktireva sa / Yas tattvanto nirakarah sa eva paramesvarah// Whatever is heard of the nature of the mystical nada or sound is verily Shakti. That in which all the panchatattwa elements find dissolution, that is the formless being, the supreme God. (Chapter -4, Verse 102).
Shambhavi Mudra (eyebrow center gazing) Shambhavi mudra (eyebrow center gazing) internalizes pranic flow and mind – If the Hatha Yogi remains with the chitta and prana absorbed in the internal object and gaze motionless, though seeing, he is not seeing, this is called shambhavi mudra, realm of Shiva consciousness). Antarlakshyam bahirdrshtir nimeshonmeshavarjita / Esha sa sambhavi mudra vedasastreshu ghopita// With internalised one-pointed awareness and external gaze unblinking, that truly is shambhavi mudra, preserved in the Vedas. (Chapter -4, Verse 36). Antarlakshyavilinachittapavano Yogi Yada vartate / Drshtya nischalataraya bahir adhah pasyannapasyannapi / Mudreyam khalu sambhavi bhavati sa labdha prasadad ghuroh/ Śunyasunyavilakshanam sphurati tattattvam Padam sambhavam// If the Hatha Yogi remains with the chitta and prana absorbed in the internal object and gaze motionless, though seeing, he is not seeing, this is called shambhavi mudra. When it is bestowed by the guru’s blessing, the state of shoonyashoonya obtained. That is the real state of Shiva consciousness. (Chapter -4, Verse 37)
Prana and mind are controlled through each other Pavano badhyate yena manastenaiva badhyate / Manascha badhyate yena pavanastena badhyate// Through controlling the prana, thought is contolled and through control of thought, prana or air is controlled. (Chapter -4, Verse 21).
Parichaya Avastha (stage of increase) Stage of increase – Sound of the drum, perfection or siddhi. Imbalance of the three humors or doshas, pain, old age, disease, hunger, sleep are destroyed. Trtiyayam tu vijneyo vihayo mardaladhvanih / Mahasunyam tada yati sarvasiddhisamasrayam// In the third stage is the experience of the sound of the drum. Then there is the great emptiness and one enters the place of total perfection or siddhi. (Chapter -4, Verse 74). Chittanandam tada jitva sahajanandasambhavah / Doshaduhkhajaravyadhikshudhanidravivarjitah// Then the bliss of chitta being obtained, spontaneous ecstasy arises. Imbalance of the three humours or doshas, pain, old age, disease, hunger, sleep are destroyed. (Chapter -4, Verse 75).
