SRI SRI UNIVERSITY

[YOGIC SCIENCE] : B.Sc. YOGA : 2ND SEMESTER

Name : Debraj Karak [Regd. No. - FHW-BSY-2019-22-010]

[SUBJECT CODE: BS-CT-202] : [PATANJALI YOGA DARSHNAM]

SECTION – A

a. How many sutras in PYS?

Ans: There are total 195 (conclusively 196) sutras in PYS.

b. How many PAAD in PYS?

Ans: There are total 4 Paads in PYS – Samadhi Paad, Sadhna Paad, Vibhuti Paad and
Kaivalya Paad.

c. What is yoga according to PYS?

Ans: “yogas chitta vritti nirodha” is Patanjali’s definition of yoga. It means that yoga is the
removing of the fluctuations of the mind.

d. What is Asana?
Ans: In Yoga Sutras, Patanjali defined asana as a steady, comfortable posture that one could
hold for a long period of time. But the sutras do not specify any particular poses.

e. What is Purusha?
Ans: Purusha is a concept in Indian philosophy referring to the Cosmic Self, Cosmic
Consciousness, or the Universal Principle. This concept came about during the Vedic era
when it referred to a cosmic man who was sacrificed by the gods to create all life.

f. What is yama?
Ans: Yama is the duty or observance recommended by yogic philosophy and teaching as
part of the eight-limbed path of yoga. In Patanjali’s Yoga Sutras, he outlines five yamas as
his first limb of yoga – ahimsa, satya, asteya, brahmacharya and aparigraha.

SECTION – B

2. Write a introduction to Maharshi Patanjali and Patanjali Yoga Sutra.

Or

Write a note on Citta Buoomis and Citta – parshadanam.

Maharshi Patanjali and Patanjali Yoga Sutra

About Patanjali -
It is believed that Maharishi Patanjali was the avatar of Adi Shesha - the Infinite Cosmic
Serpent upon whom Lord Vishnu rests. It is said that once, while watching a dance by Lord
Shiva, Adi Shesha found it unbearable to support the weight of Lord Vishnu. Amazed at this,
he asked Lord Vishnu the reason for the same. Lord Vishnu said that this was because of his
harmony with Lord Shiva's energy state, owing to the practice of Yoga. Realizing the value
and benefits of Yoga, Adi Shesha decided to be born amongst humans as 'Patanjali', to teach
them the great art.
Maharishi Patanjali, "The Father of Yoga", compiled 195 sutras, which serve as a
framework for integrating Yoga into the daily routine and leading an ethical life. The exact
date of the compilation of the Yoga Sutras is not known. However, it is believed that they
were written somewhere around 200 BC.

About Yoga Sutra -

The philosophy and concepts of yoga are mentioned in various texts along with many
explanations of its practices. The Patanjali Yoga Sutras, perhaps the most popular
influencer for wisdom, concepts, and practices of yoga even for modern yoga cultures
today. Furthermore, the Patanjali Yoga Sutras is one of the finest knowledge for the path of
spirituality laid out in an easy and structured format for anyone seeking enlightenment.
Patanjali’s Yoga Sutras offer a systematic form of wisdom for attaining self-
realization/enlightenment. Patañjali divided his Yoga Sutras into four chapters or books
(Sanskrit Pada), containing in all 196 aphorisms, divided as follows

The Four Chapters

i. Samadhi Pada – 51 Sutras

Samadhi refers to a blissful state of existence that is believed to be even beyond mind and
meditation. It is believed to be so beautiful that you slip into a transcendental state where
even the feeling of ‘I’ (the ego) is absent.

Thus in this chapter, the author describes yoga and then our true nature and then he
instructs the means to attain Samadhi. Patanjali begins this chapter with a definition of
yoga as the state that arises when fluctuations in the mind are stilled.

He tells us that a balance of effort and letting go are the ways to attain mental silence.
Patanjali lists the obstacles we may encounter to attaining mental silence. But, having
overcome such obstacles, he explains what it is like when we have achieved mental silence
as well.

ii. Sadhana Pada – 55 Sutras

Sadhana in Sanskrit means ‘practice’ and Sadhana Pada simply means, ‘the path of practice’.
Here, in the second chapter of the Yoga Sutras, Patanjali explains the two paths or the two
forms of Yoga: Kriya Yoga and Ashtanga Yoga (Eightfold or Eight-limbed Yoga).

Kriya Yoga
He begins with a definition of Kriya Yoga, the yoga of action, which consists of a deliberate
effort, a study of the self and traditional texts, and devotion. The purpose of Kriya Yoga is to
alleviate the causes of suffering and to attain Samadhi. Kriya Yoga has three parts:

 Tapas – Endurance and Acceptance.

 Swadhyaaya – Self-awareness, and self-study.
 Ishwara Pranidhaana – Devotion to and love for the divine.

Ashtanga Yoga (Eight Limbs Of Yoga)

The Ashtanga yoga is also known as the 8 limbs of Yoga, which is a systematic and
practical set of yogic knowledge divided into eight basic parts. Mentioned in the Yoga
Sutras of Patanjali, which is the most famous and highly practiced philosophy of yoga, the
chapter of ‘Ashtanga Yoga’ is one of its core knowledge. Thus, understanding and practicing
the eight limbs of yoga is a must for any yogi.
The 8 Limbs of Yoga (Ashtanga Yoga) are:
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi
The eight limbs of yoga support one another, but their progression isn’t meant to be rigid.
For example, someone might begin the practice of an asana before they have mastered
Niyama, still, they must follow the overall elements of the 8 limbs to have a wholesome
growth.

iii. Vibhuti Pada – 56 Sutras

The third chapter of the Patanjali Yoga Sutras is about the results, power, and
manifestation once the union is achieved. It is said, yogis achieve mystical powers (siddhi)
due to the regular practice of yoga.

However, this chapter notifies yogis that these very same powers can become a hindrance
in their path to liberation. Furthermore, it warns against the temptations of the
eight siddhis or supernatural powers that a yogi can achieve in the higher levels of spiritual
development.

The 56 sutras in this chapters dive deeper into the last three limbs of yoga, which are
collectively known as Samyama. Patanjali explains how Samyama is used as the finer tool
to remove the subtler veils of ignorance, in this chapter.

iv. Kaivalya Pada – 34 Sutras

The fourth and the final chapter of the Yoga Sutras from Patanjali is entitled as Kaivalya
Pada, which is the chapter on moksha, liberation or enlightenment. The 34 sutras in this
chapter explain how the mind is constructed and envelops the inner light of the self. It
describes how the yogi deals with the overall process and after-effects of enlightenment.

3. What is ‘YOGANUSHASANAM’ and introduction of Samadhi pada?

Or

Write a note on Samadhi and types of Samprajnathah Samadhi.

Samadhi and types of Samprajnathah Samadhi

Samadhi is the commonly used Sanskrit word that means a high state of meditation when
outward consciousness is lost. It is considered to be the last stage of meditation or spiritual
life. Therefore, it is necessary to know the detailed meaning of this word. This is a Sanskrit
word. Sanskrit is a classical language like Greek, Latin, and Persian. And in Sanskrit, as in
most classical languages, most words are derived from a stem or root.
The word ‘samadhi’ has been derived from the root word dha, which means to put, place,
set, lay, bestow, impart, or present. The word ‘samadhi’ means placing together, joining,
combining, union, completion, concentration, attention, or agreement. In spiritual life,
‘samadhi’ is a state of meditation when the meditator and the meditated merge. There is no
thought process at this stage. This is considered the highest state of meditation and the
best state of a calm mind. This is also the highest state of concentration, where the object
concentrated upon and the person who is concentrating become one. In this state of
meditation, the difference between one’s self and the object being meditated upon is
completely removed.

The first level of samadhi is where you are peaceful, quiet, in meditation but you are
available to the outside world. In this state, you are sitting quietly, consciously getting rid of
disturbances of your mind and meditating. If some stimulus happens, you use your prajna
(knowledge) to respond; that is the Samprajnata Samadhi.
Savikalpa samadhi is a state of conditioned oneness. The meditator experiences the
merging of his soul with infinite consciousness; however, he cannot preserve the
experience outside of meditation. It is simply a deepening of dhyana. Patanjali says that, for
a short period of time, you lose all human consciousness. In this state, the concepts of time
and space are altogether different.

However, this is not yet a permanent state and everybody has to return to ordinary
consciousness. Patanjali describes the four stages of Savikalpa Samadhi are possible.
1. Sarvitarka Samadhi
This means “thought transformation on an object with the help of words.” Perhaps it is
because so much of the everyday mind’s processes, including words, remain intact in this
level of samadhi that many meditators do not recognize that they have in fact experienced
Samadhi. It’s the stage of gaining knowledge. “Knowledge,” in yogic terms, always carries a
sense of distinguishing the real from the unreal. In this stage, our thoughts transform to an
object with the help of words and start a dialogue which is called Tarka. In the state of
Savitarka Samadhi, the mind weigh things with awareness and decide whether they are
useful to discuss or not.

2. Sa-Asmita Samadhi
This is the final stage of savitarka Samadhi. When the yogi becomes established in the one-
pointed state of consciousness achieved in sananda samadhi the mind becomes even more
purified, and is able to penetrate deeper. Even the ahankara, or ego-sense—despite its
power, its pervasive nature, and its seeming solidity—is only a vritti, a single thought of
individualized existence. This vritti too can be suppressed, and when this happens the yogi
can directly perceive the source of the ahankara: the mahat.

3. Savichara Samadhi
Vichara samadhi (savichara and nirvichara) is described by Patanjali in sutras 1:44 and 45.
“The state of samadhi concerned with subtle objects extends up to Prakriti, the source of all
manifestation.” As savichara samadhi deepens, the yogi may begin to develop an
understanding of the true nature of time and space and may also gain knowledge of certain
aspects of the mahat, or cosmic mind. The mind (buddhi) experiences and explores the
subtler level of the object through an alternation of awareness between its spatial,
temporal, and causal aspects.

After some practice, the yogi will be able to fully transfer consciousness from the vitarka to
the vicara level. Savichara Samadhi is a state of silence in which thinking is available, but
the mind is quiet.

4. Sa-Ananda Samadhi
Here the mind is devoid of the objective world, you move beyond the intellect. There is no
reasoning or reflection, just the tranquillity of the settled mind. The sattvic (pure) mind is
only aware of its own joy. The focus is on the inner powers of perception and within the
mind itself. It’s known as a “blissful” Samadhi filled with joyful peace.

4. What is the concept of Kirya Yoga and Dukhavada ?

Or

Give an Introduction of Ashtanga yoga

Ashtanga Yoga

Yama-niyama-asana-pranayam-pratyahara-dharana-dhyaana-samadhayo
astavangani (2.29)

Bahiranga Yoga

 Yamas - the five social ethics

ahimsa-satya-asteya-brahmacharya-aparigraha Yamah (2.30)

1. Ahimsa - Non-violence in action, speech and thoughts

2. Satyam - Truthfulness in intention, remaining established in the higher truth
3. Asteya - Non-stealing
4. Brahmacharya - Divine conduct, celibate when single, faithful when married
5. Aparigraha - Not accumulating things unnecessarily and not desiring things that belong
to others

 Niyamas - the five personal ethics

saucha-santosha-tapah-svadhyaya-ishwara pranidhanani Niyamah (2.32)

1. Saucha - Cleanliness of the body and mind

2. Santosha - Contentment, remaining happy
3. Tapas - Austerity and self-discipline
4. Swadhyaya - Study of the Self, abiding in the Self
5. Ishwarapranidhana - Surrendering to God, honouring the Divine

 Asanas - postures

sthirashukamasanam (2.46 )

A posture which is steady and comfortable is asana which one could hold for a long period
of time.

 Pranayamas - regulation of life force (Prana)

tasminsati svasaprasvasayorgativichchedah Pranayamah (2.49 )

After asana, pranayama is the cessation of the movement of inhalation and exhalation.
Mediator – Neither external nor internal

 Pratayahara - taking the senses inwards

svavisayasam prayoge chittasya svarupanukara ivendriyanam Pratyaharah (2.54)

Pratyahara means withdrawing the mind from the object of sense experience, then the
senses functions according to the mind.

Antaranga Yoga

 Dharana - one-pointed focus

desabandhaschittasya Dharana (3.1)

Concentration is binding the mind to one place.

 Dhyana – meditation
tatra pratyayaikatanata Dhyanam (3.2)

Uninterrupted stress of the content of consciousness is Dhyana.

 Samadhi - the highest state of consciousness

tadevarthamatranirbhasam svarupa sunyaviva Samadhi (3.3)

That state become Samadhi when there is only object (DHYEYA) appearing without the
consciousness of one’s own self (DHYATA) and the process (DHYANA).

5. Give an Introduction of ANTRANG limbs of Ashtanga YOGA and

Chitta parinamh.

Or

Write a note on Siddhis and Karma in detail

Antarang Limbs
Antaranga is a Sanskrit term meaning “internal,” “inner” or “inside.” Antaranga yoga,
therefore, refers to the inner path. It is typically associated with the last three limbs of the
Eight Limbs of Yoga, or Ashtanga yoga – dharana, dhyana and samadhi. This three practices
together also known as Samyama

Dharana-concentration
Deśabandhaścittasya dhāranā | 3-1
Dharana is fixing one's mind in one place (object/idea).
Mind can be fixed on any chosen object as has mentioned in the first chapter. Try to choose
on the gross external object at initial stage, because the tendency of the mind is going
outward, then when the meditator is progressing then one can use more abstract idea. In
Dharana, one only has one though. It can be done only if one is free from the distraction of
the mind. And undistracted mind is possible if only one is firm Yama, Niyama, Asana and
Pranayama.

Dhyana-meditation
Tatra pratyayaikatānatā dhyānam | 3-2
A continuous flow of thought is meditation.
When one doesn't shift his/her though away from the object of concentration in a length of
time, is meditation. If dharana is drops of water, then dhyana is flow of river. Many
concentrations make a meditation.
While Dharana was the stage in yoga where the yogi held one's awareness to one object for
a long period of time, Dhyana is concentrated meditation where he or she contemplates
without interruption the object of meditation, beyond any memory of ego or anything else.
In Dhyana, the meditator is not conscious of the act of meditation (i.e. is not aware that
he/she is meditating) but is only aware that he/she exists (consciousness of being), his
mind and the object of meditation. Dhyana is distinct from Dharana, in that the yogi
contemplates on the object of meditation and the object's aspects only, free from
distractions, with his mind during Dhyana. With practice, the process of Dhyana awakens
self-awareness (soul, the purusha or Atman), the fundamental level of existence and
Ultimate Reality in Hinduism, the non-afflicted, conflictless and blissful state of freedom
and liberation (moksha).
One might be trained to concentrate, even can be said as a meditator, but when he/she
come out from meditation, he/she still feel as the same old person who is facing the same
old problems. It does not means that meditation is useless. It does help in to the certain
extent for one to develop composure of the mind. Especially by picking up the object of
meditation like the calmness of Buddha if one tend to be angry, or the strength of Sri
Hanuman if one tend to be weak mentally. With the daily practice, these virtues will create
impressions in the mind, in course of time these unwanted tendency will subsides, and
even if they come, they can be handled in a shorter time.

Samadhi
Tadevārthamātranirbhāsam svarūpaśūnyamiva samādhih | 3-3
The same dhyana, when the object of meditation is devoid of itself, is samadhi.
When there is no devision between the meditator, object of meditation and meditation
itself.
The meditator can not know which is the subject, which is the object and which is the
process of knowing. He is staying in his true nature/ true Self/ Consciousness, which is not
mixing up with the non-Self.

CHITTA PARINAMA

Parinama is transformation not only of the mind, but also of the body, elements and
senses. It is one of the most important ideas in "The Yoga Sutras of Patanjali" and is
described as the transformation which takes place when one is leaving a period of suffering
or dukha. Patanjali outlined six kinds of parinama:

 Nirodha parinama (the suppression of the vrittis)

vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-
pariṇāmaḥ ॥9॥
 Samadhi parinama (development of samadhi)
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥
 Ekagrata parinama (one-pointed transformation)
tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥

etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥

 Dharma parinama (transformation of appearance)
 Lakshana (transformation of character)
 Avastha parinama (transformation of condition)