Patanjali Yoga Sutras PDF

Ravi Shankar

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 Patanjali Yoga Sutras
Elevate Your Spirit: Unlocking Freedom Through
Patanjali Yoga
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About the book
In this illuminating exploration of the Patanjali Yoga Sutras,
His Holiness Sri Sri Ravi Shankar, a renowned spiritual leader
and humanitarian, shares profound insights drawn from his
lifelong commitment to meditation and self-discovery. Since
founding The Art of Living in 1982, which has grown into one
of the largest voluntary organizations across 151 countries, he
has been dedicated to promoting a happier, stress-free
existence. Through the teachings of Patanjali, he emphasizes
the journey toward liberation from the constraints of the mind
and ego, inviting readers to transcend the limitations of matter
and embrace their true essence as pure beings.

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About the author
Ravi Shankar, popularly known as Sri Sri Ravi Shankar, is a
prominent spiritual leader and the founder of the Art of Living
Foundation, established in 1982 in Tamil Nadu, India. Born on
May 13, 1956, he has dedicated his life to alleviating
individual stress and addressing societal issues through
various humanitarian initiatives. Often referred to as Guruji or
Gurudev, he also founded the International Association for
Human Values in 1997, a Geneva-based NGO focused on
relief work and promoting shared global values. With a reach
of approximately 300 million people worldwide, his teachings,
public events, and Art of Living workshops have significantly
contributed to stress reduction, emotional healing, and
fostering a sense of community.

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Summary Content List
Chapter 1 : The Discipline of Yoga

Chapter 2 : The Modulations of the Mind

Chapter 3 : Honoring the Practice

Chapter 4 : Dispassion

Chapter 5 : Types of Samdhi

Chapter 6 : Who is God?

Chapter 7 : Obstacles on the Path

Chapter 8 : Overcoming the Obstacles

Chapter 9 : The Fruit of the Practice

Chapter 10 : Questions and Answers

Chapter 11 : Kriy Yoga

Chapter 12 : Three Types of Tapas

Chapter 13 : Types of Miseries

Chapter 14 : Eliminating the Cause of Misery

Chapter 15 : Karma

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Chapter 16 : The Scenery and the Seer

Chapter 17 : The Eight Limbs of Yoga

Chapter 18 : Question and Answers

Chapter 19 : Vibhkti

Chapter 20 : The Eight Limbs of Yoga (continued)

Chapter 21 : Samyama

Chapter 22 : The Three Outcomes

Chapter 23 : Extraordinary Abilities

Chapter 24 : Higher States

Chapter 25 : Questions and Answers

Chapter 26 : The Big Mind

Chapter 27 : Nuances of Karma

Chapter 28 : Perceiving Power of the Mind

Chapter 29 : Beyond the Mind

Chapter 30 : Absolute Liberation

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 Chapter 1 Summary : The Discipline of
Yoga

Section Summary

Introduction This section introduces yoga as a discipline highlighting the importance of readiness marked by the term
“Now” (Atha).

Concept of Yoga is framed as a self-imposed discipline, necessary for achieving greater joy and fulfillment, rather
Discipline than being externally imposed.

Types of Three types of happiness are defined: Sttvika (initially challenging, leads to joy), Rjasika (initially
Happiness pleasurable, can cause suffering), and Tmasika (lacks true joy, rooted in misery).

Self-Imposition of Yoga entails self-regulatory actions that promote personal growth and hygiene, exemplified by morning
Rules routines leading to well-being.

Unity and The ultimate goal of yoga is the integration of all aspects of the self, fostering a sense of completeness.
Wholeness

Modulations of This section discusses the definition of yoga as the restraint of the mind’s fluctuations (vr#ttis), essential
the Mind for abiding in true nature.

Five Mind Five modulations of the mind are outlined: PramGa (proof), Viparyaya (misperception), Vikalpa
Modulations (delusive imagination), Nidr (sleep), and Sm[ti (memory).

Nature of Proof Various forms of proof (experience, inference, scripture) are discussed, emphasizing their limitations in
understanding true existence.

Role of Incorrect Incorrect perceptions can lead to misidentification of feelings and experiences due to the mind's
Understandings insecurities and biases.

Imaginary Vikalpa embodies fantasies and fears that don't align with reality, showcasing the mind's ability to create
Constructs uplifting or debilitating thoughts.

Sleep and Sleep is described as a content-less state, while memory reflects attachments to past experiences, both
Memory playing roles in mind modulation.

Understanding To understand the true nature of the seer and achieve yoga, control over the five mind modulations is
Through Restraint essential for returning to the Self.

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Chapter 1: The Discipline of Yoga

Introduction

The chapter begins by introducing the concept of yoga and

its significance as a discipline that requires prior preparation
and understanding. The term “Now” (Atha) signifies
readiness and presence of mind, marking an auspicious
moment to begin the exploration of yoga.

Concept of Discipline

The essence of yoga is framed as a self-imposed discipline

rather than an external imposition. Discipline becomes
relevant when engaging in activities that may not be
inherently enjoyable but are necessary for achieving a greater
sense of joy and fulfillment.

Types of Happiness

Three types of happiness are defined:

-

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Sttvika
: Initially challenging but ultimately leads to joy through
discipline.
-
Rjasika
: Initially pleasurable but can lead to suffering.
-
Tmasika
: Lacks true joy, rooted in misery.

Self-Imposition of Rules

The discipline of yoga is characterized as self-regulatory

actions that contribute to personal growth and hygiene.
Examples such as morning routines illustrate how
self-imposed rules lead to personal responsibility and
well-being.

Unity and Wholeness

The ultimate goal of yoga is to unite and integrate all aspects

of the self, fostering a sense of completeness.

Modulations of the Mind

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Definition of Yoga

Yoga is defined as the restraint of the mind’s fluctuations

(vr#ttis). This restraint is essential for the seer to abide in
their true nature.

Five Mind Modulations

Yoga explains five types of mind modulations:

1.
PramGa
: Seeking proof.
2.
Viparyaya
: Misperception or incorrect understanding.
3.
Vikalpa
: Delusive imagination or fantasies.
4.
Nidr
: Sleep, characterized by lack of thought.
5.

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Sm[ti
: Memory, often tied to attachment to past experiences.

Nature of Proof

Different forms of proof (direct experience, inference,

scripture) are discussed, emphasizing their limitations and
the fact that true existence transcends these forms of
validation.

Role of Incorrect Understandings

Wrong perceptions lead one to misidentify feelings and

experiences due to the mind’s propensity to project its own
insecurities and biases.

Imaginary Constructs

Vikalpa represents fantasies and fears that do not correspond

to reality. Examples illustrate how the mind can create both
uplifting fantasies and debilitating fears.

Sleep and Memory

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Definitions of sleep and memory highlight their roles in the
modulation of the mind, with sleep representing a
content-less state and memory reflecting attachments to past
experiences.

Understanding Through Restraint

The chapter concludes with the notion that to truly

understand the nature of the seer and attain yoga, one must
gain control over these five modulations of the mind,
enabling a return to the Self.

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Example
Key Point:The Importance of Self-Imposed
Discipline in Yoga
Example:Imagine waking up at dawn, the sun barely
rising, and committing to your first yoga practice of the
day. Each breath deepens your awareness, reminding
you that this self-discipline, though challenging at first,
expands your capacity for joy and fulfillment. As you
flow through the postures, you feel the initial struggle
transform into a liberating sense of achievement,
teaching you that true happiness often stems from the
self-imposed boundaries you set for growth and
connection to your inner self.

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Critical Thinking
Key Point:The self-imposition of discipline is central
to achieving true fulfillment in yoga practice.
Critical Interpretation:The author suggests that the
essence of yoga lies in voluntarily embracing discipline,
which may challenge one's comfort zone but ultimately
leads to deeper joy. This perspective invites scrutiny, as
it may overlook individual variations in what constitutes
discipline or happiness for different practitioners.
Researchers like Richard Ryan and Edward Deci in their
work on Self-Determination Theory emphasize that
motivations for self-discipline are complex and can vary
widely among individuals, suggesting that a singular
disciplinary approach may not universally apply.

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 Chapter 2 Summary : The Modulations
of the Mind

Section Summary

Concept of Yoga Yoga restrains the modulations of the mind, allowing the seer to connect with their true nature,
separate from external distractions.

Identification with Individuals often get lost in vr#ttis, leading to a lack of inner calm and being overwhelmed by
Vr#ttis external stimuli.

Types of Modulations Five types of modulations: PramGa (proof), Viparyaya (incorrect perception), Vikalpa
(imagination), Nidr (sleep), and Sm[ti (memory).

Proof and Three forms of proof: direct experience, inference, and scriptural authority; the true self exists
Understanding beyond the need for proof.

Practice and The path back to the self involves abhysa (practice) and vairgya (dispassion) to remain centered
Dispassion and detached from distractions.

Establishing Successful practice requires consistent effort, respect for the practice, and attentive dedication for
Steadiness in Practice stability.

Conclusion Controlling vr#ttis is vital for yoga; mindfulness and dispassion facilitate a connection to the true
Self, balancing practice and detachment for progress.

Summary of Chapter 2: The Modulations of the

Mind

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Concept of Yoga

Yoga is described as the restraint of the modulations, or

vr#ttis, of the mind. This practice allows the seer to abide in
their true nature, separate from the distractions of the external
scenery. When the mind is engaged with its vr#ttis, the
individual becomes lost in sensations and experiences,
moving away from their true self.

Identification with Vr#ttis

In daily life, individuals often identify with the vr#ttis,

resulting in an engrossed state where external stimuli
dominate their awareness. This identification can lead to a
lack of inner calm, with the mind constantly engaged in
sensory experiences.

Types of Modulations

The five types of mental modulations include:

1.
PramGa
- Seeking proof.

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2.
Viparyaya
- Incorrect perception.
3.
Vikalpa
- Delusion or imagination.
4.
Nidr
- Sleep, characterized by a lack of content in the mind.
5.
Sm[ti
- Memory, which holds onto past experiences.

Proof and Understanding

Proof is categorized into three forms: direct experience

(pratyakca), inference (anumna), and scriptural authority
(gama). The mind's constant quest for proof keeps
individuals distracted from their true nature. The seer lies
beyond the requirement for proof, existing in a state of 'I am'
that does not require validation.

Practice and Dispassion

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The journey back to the self involves two essential
practices—abhysa (practice) and vairgya (dispassion).
Abhysa refers to the continuous effort to remain aware and
centered in the present moment, while vairgya helps detach
from the distractions and passions that pull one away from
the seer.

Establishing Steadiness in Practice

A successful practice is established through:

- Consistent and uninterrupted effort over a long period
(d+rgha-kla)
- Honoring the practice with respect (satkr)
- Remaining attentive and dedicated which leads to a firm
grounding (dr#ha-bhkmi%)

Conclusion

Understanding and controlling the vr#ttis are essential for

achieving a state of yoga. The practice of mindfulness and
dispassion allows individuals to return to their core being,
fostering a deeper connection to the Self beyond external
influences. A balance between practice and detachment is
crucial for meaningful progress on the yogic path.

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Example
Key Point:Understand the Importance of
Restraining Mind Modulations
Example:Imagine you're sitting in a bustling café, the
aroma of coffee and the sound of chatter enveloping
you. As you sip your drink, your mind flits from
observing a couple’s laughter to a nearby child's giggle,
and then to your looming work deadlines. Each thought
pulls you further away from a sense of calm and clarity,
integrating the distractions into your identity. However,
through the practice of yoga, you learn to observe these
fleeting thoughts rather than engaging with each one.
You create a mental space that allows you to return to
your true self, recognizing that your essence is not
defined by external noise or chaotic thoughts. By
detaching from the vr#ttis, you cultivate inner peace,
remaining grounded in the 'I am' state, irrespective of
the external circumstances.

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Critical Thinking
Key Point:Practice and detachment are intertwined
for achieving inner peace and self-realization.
Critical Interpretation:The chapter emphasizes the
interplay between abhysa (practice) and vairgya
(dispassion) in yoga, suggesting these two elements are
equally important in reaching a calm state of mind.
However, one might argue that the author's
interpretation could undervalue the role of emotional
engagement, suggesting that the rigid dichotomy
between engagement and detachment may be overly
simplistic. Several scholars, including Jon Kabat-Zinn
in 'Wherever You Go, There You Are', emphasize the
significance of mindfulness woven through both action
and detachment, complicating the viewpoint that
suggests a strict separation.

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 Chapter 3 Summary : Honoring the
Practice
Section Summary

Introduction to Abhysa and Yoga Sutras teach that mind modulation can be achieved through abhysa (practice) and
Vairgya vairgya (dispassion), fostering a deep connection with one's consciousness.

Understanding Abhysa Abhysa is the consistent effort to remain present and focused, avoiding distractions from
(Practice) desires and past thoughts, embodying mindfulness and dedication to meditation.

The Role of Consistency in Practice must be consistent and conducted with honor over time. Even brief moments of
Practice practice require relentless pursuit and should not be interrupted.

Connection Between Abhysa Abhysa and vairgya are complementary; dispassion helps control cravings, allowing for
and Vairgya deeper meditation and preventing distractions from desires.

Dispassion and Its Importance Vairgya cultivates non-attachment, leading to tranquility. True dispassion enhances the
present experience without denying life's joys or being attached to material desires.

The Misconceptions of Dispassion is often mistaken for withdrawal or sadness; however, it enhances life
Dispassion experiences and fulfillment by fostering inner peace, as shown by Alexander the Great's
example.

Conclusion: The Abhysa and vairgya are essential for achieving a balanced yoga state, enabling inner
Interdependence of Practice fulfillment and a deeper connection to the present moment for authentic living.
and Dispassion

Summary of Chapter 3: Honoring the Practice

Introduction to Abhysa and Vairgya

The Yoga Sutras clarify that modulations of the mind can be

restrained through two essential practices: abhysa (practice)
and vairgya (dispassion). This union of oneself with
oneself, or yoga, enables an individual to connect deeply

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with their consciousness.

Understanding Abhysa (Practice)

Abhysa refers to the consistent effort made to stay present

and focused on the seer rather than being distracted by
desires or external objects. It emphasizes mindfulness and the
determination to avoid dwelling on past thoughts or needing
proof of experiences. The essence of abhysa is the
continuous return to the present moment, signifying a deep
commitment to meditative practice.

The Role of Consistency in Practice

For practice to become deeply rooted, it must occur

uninterruptedly over an extended period and be approached
with honor and respect. Consistency fuels the ability to
remain present, as even short moments of practice must be
relentlessly pursued without gaps.

Connection Between Abhysa and Vairgya

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While abhysa is about dedicated practice, vairgya relates
to dispassion. It involves controlling cravings related to

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 Chapter 4 Summary : Dispassion
Section Summary

Dispassion and Dispassion (vairgya) is about controlling cravings from sensory experiences. Achieving this requires
Vairgya dedicated practice, redirecting the mind away from obessession with sensory pleasures.

Meditation without Meditation requires detachment from desires. Cravings for happiness can lead to misery; true liberation
Craving occurs through letting go, allowing one to enjoy life without attachment.

Insights on Dispassion encourages connection and presence in actions, enhancing genuine joy and experiences
Dispassion beyond worldly attachments.

Types of Samdhi Patanjali describes samdhi as a meditative state arising from logical inquiry, contemplation, bliss, and
self-awareness, helping individuals connect with their true nature.

Samdhi Through Immersion in nature fosters an expanded state of samdhi and deeper awareness, transcending
Nature and Source individual existence.

Faith, Valour, and Unwavering faith, courage, and recalling serene past states contribute to attaining samdhi, integrating
Memory in Practice the self for deeper meditation.

Intensity and The intensity of meditation practice—whether mild, medium, or extreme—affects achieving samdhi,
Quality of Practice balancing the rejection of superficial desires with dedicated inward exploration.

Concluding True fulfillment is derived from an inward journey rather than external acquisitions. Dispassion and
Thoughts samdhi lead to genuine contentment and a sense of connection with the universe.

Summary of Chapter 4: Patanjali Yoga Sutras

Dispassion and Vairgya

Dispassion (vairgya) refers to gaining control over the

cravings triggered by sense objects, whether experienced
directly or indirectly through external sources. Achieving this
requires consistent practice infused with devotion and
respect. The mind often races towards the sensations of the

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five senses, leading to cravings and aversions that distract
from the present moment. Dispassion entails commanding
these cravings to return the mind to its source, fostering a
state devoid of obsession with sensory pleasures.

Meditation without Craving

Meditation cannot yield the desired peace and fulfillment

when the mind remains entangled in desires. Cravings for
happiness paradoxically breed misery; letting go of the
pursuit of happiness leads to liberation. True dispassion
allows for enjoyment of life without
attachment—recognizing that the pleasures of the senses are
ultimately limited. In meditation, one must consciously
retreat from these cravings, observing rather than reacting to
thoughts and emotions.

Insights on Dispassion

Dispassion connects rather than divides, enabling individuals

to stay fully present in their actions. It enhances pleasure
rather than diminishes it, as deeper engagement leads to
authentic joy. True dispassion doesn’t emerge from fear, but
rather from understanding one's essence beyond worldly

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attachments, allowing for a life rich in experience and
connection.

Types of Samdhi

Patanjali outlines various forms of samdhi (a state of

meditative consciousness) that stem from logical inquiry
(vitarka), contemplation (vicra), bliss (nanda), and
awareness of the self ('I am' status). Each type of samdhi
maintains a degree of consciousness, leading individuals
closer to their true nature. Moreover, achieving samdhi
involves putting an end to mental chatter, often influenced by
past impressions (samskras).

Samdhi Through Nature and Source

For those immersed in nature or beyond physical form, the

universe becomes a shared consciousness—an expanded state
of samdhi that transcends individual existence. Engaging
with nature fully can lead to profound states of awareness
and serenity.

Faith, Valour, and Memory in Practice

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Samdhi can also be attained through unwavering faith
([raddh), courage (v+rya), and recollections of past serene
states (sm[ti). These mental states unify the practitioner,
creating an integrated self poised for deep meditative
experiences.

Intensity and Quality of Practice

Intensity in practice, whether mild, medium, or extreme,

significantly impacts the outcome in samdhi. Passionate
commitment towards meditation ensures a faster realization
of deeper states, reinforcing the balance between renouncing
superficial desires and embracing the intensity of inward
exploration.

Concluding Thoughts

Ultimately, life’s journey involves understanding that true

fulfillment lies not in external acquisitions but within a
centered self. Dispassion and samdhi guide one towards
genuine contentment and connection with the universe.

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Example
Key Point:Dispassion leads to liberation from
cravings and enhances the enjoyment of life.
Example:Imagine sitting in a beautiful garden,
surrounded by blooming flowers and the sound of
birdsong. As you take a deep breath, you may notice the
urge to check your phone for notifications, driven by a
craving for constant connection and distraction. By
embracing dispassion, you gently acknowledge this
desire but choose to fully immerse yourself in the
moment, truly experiencing the garden's beauty without
attachment to distractions. This practice fosters a
profound appreciation for life’s simple pleasures,
allowing you to find joy in the present rather than
getting lost in a continuous cycle of desire.

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Critical Thinking
Key Point:The importance of dispassion in the
pursuit of authentic happiness.
Critical Interpretation:The chapter highlights that
dispassion (vairgya) is essential for controlling
cravings that distract from true fulfillment. However,
while the author's perspective suggests that
relinquishing attachment to sensory pleasures leads to
liberation, this viewpoint may overlook other
psychological factors that contribute to happiness.
Research in positive psychology, such as the work of
Martin Seligman on well-being and the role of
meaningful connections and experiences, indicates that
a balance between engagement in sensory pleasures and
spiritual pursuits is beneficial. Readers are encouraged
to ponder whether complete detachment is indeed the
answer or if a blend of enjoyment and moderation,
endorsed by alternative viewpoints, could also lead to a
satisfying life.

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 Chapter 5 Summary : Types of Samdhi
Section Summary

Higher Samdhi Achieved through realizing the Self, diminishes cravings for sensory objects, contrasting joy
between temporal and eternal.

Four Types of Samdhi

Vitarka: Analytical inquiry on identity and existence.

Vicra: Meditative observation with equanimity as thoughts arise.
nanda: Blissful state during meditation, disconnecting from worldly ties.
Asmit: Pure realization of 'I am', shedding the ego.

Mind's Rest through Samdhi halts unnecessary thoughts, fostering deeper tranquility and may involve resurfacing old
Practice impressions.

Nature and Divine Samdhi may be achieved through immersion in nature or surrendering to higher powers, merging
Connection consciousness with universal awareness.

Core Principles Leading

to Samdhi
Faith (Zraddh): Strengthens consciousness.
Courage (V+rya): Engages commitment to practice.
Memory (Sm[ti): Reminds of past experiences to return to awareness.
Mindfulness (Prajñ): Enhances present experience awareness.

Intensity of Practice The speed of attaining samdhi depends on the intensity of practice: mild, medium, or intense.

Surrendering to the Surrendering to God is a path to samdhi, marked by a pure state of being beyond suffering and
Divine karma.

Om as the Divine Sound Chanting Om connects individuals with deeper consciousness, representing eternal and complete
awareness.

Obstacles in Meditation Contemplation of Om helps overcome meditation obstacles and gain clarity of consciousness.

Summary of Chapter 5 - Patanjali Yoga Sutras

Types of Samdhi

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Higher Samdhi

Samdhi characterized by deep dispassion is achieved

through realizing the glory of the Self. The experience of the
Self diminishes cravings for sensory objects spontaneously,
showing a contrast in joy between temporality and the eternal
Self.

Four Types of Samdhi

1.
Vitarka
: This involves analytical inquiry, like exploring questions of
identity and existence.
2.
Vicra
: This relates to meditative observation where thoughts come
and go while maintaining equanimity.
3.
nanda
: A state of blissfulness experienced during meditation or
devotional acts, leading to a joy disconnecting from worldly
ties.

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4.
Asmit
: The pure realization of ‘I am’, devoid of personality
characteristics, shedding the ego.
All these types of samdhi how awareness is maintained
throughout.

Mind's Rest through Practice

Samdhi can also result in a restful mind by halting

unnecessary thoughts, allowing for deeper tranquility or
virma. This can involve old impressions resurfacing or the
culmination of consistent practice.

Nature and Divine Connection

Experience of samdhi can occur when immersed in nature

or through the divine consciousness. Those who lose
themselves in nature or surrender to a higher power can
achieve samdhi, merging their consciousness with universal
awareness.

Core Principles Leading to Samdhi

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-
Faith (Zraddh)
: Bolsters consciousness, creating strength and stability.
-
Courage (V+rya)
: Engages individuals in intense passion and commitment to
their spiritual practice.
-
Memory (Sm[ti)
: Reminding oneself of past spiritual experiences can prompt
a return to that state of awareness.
-
Mindfulness (Prajñ)
: Being present and aware of one’s experiences enhances the
process toward samdhi.

Intensity of Practice

The speed at which samdhi is attained varies with the

intensity of one’s practice: mild, medium, or intense. A
balanced approach is vital, where passionate longing
complements the need for tranquility.

Surrendering to the Divine

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Surrendering to God or universal love is discussed as a path
to samdhi. Divine consciousness is marked by being
untouched by suffering or karma, representing a pure state of
being.

Om as the Divine Sound

The sacred sound Om represents the true nature of

consciousness—eternal and complete. Chanting Om allows
individuals to connect with this deeper consciousness,
moving beyond material distractions.

Obstacles in Meditation

Through contemplation of Om, one can gain clarity and

consciousness awareness, effectively overcoming obstacles
that may emerge during meditation.
This chapter emphasizes the intertwining of higher
consciousness through various approaches and types of
samdhi, reflecting the profound connection between
individual existence, collective nature, and the divine
essence.

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Example
Key Point:Achieving Higher Samdhi
Example:Imagine sitting in a peaceful garden, the scent
of blooming flowers surrounding you, as you focus on
the sound of a gentle breeze rustling through the trees.
In this serene moment, you ask yourself deep questions
about your true identity and existence, the complexities
of life peeling away like layers of an onion. As you
meditate, the distractions of the outside world fade,
replaced by an overwhelming sense of joy that stems
from within—a joy detached from worldly desires. You
realize that the bliss you feel is not tied to any material
object but is instead a reflection of the eternal Self
within you. This state of Higher Samdhi, free from
cravings and dispassional attachments, flourishes
through introspection, inviting you to surrender fully to
the present and discover the profound truth of who you
really are.

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Critical Thinking
Key Point:Types of Samdhi and Their Implications
on Self-Realization
Critical Interpretation:The emphasis on various types of
samdhi highlights the complexity of attaining spiritual
awareness; however, Ravi Shankar's interpretation may
simplify the path by implying an overly linear
progression. Readers should critically evaluate whether
these stages are indeed sequential or if they can be
experienced simultaneously, as some modern
psychological perspectives suggest a more integrated
approach to self-awareness. For further insights,
consider examining works by contemporary
philosophers like Ken Wilber, who discuss the
multidimensional nature of spiritual experience.

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 Chapter 6 Summary : Who is God?
Section Summary

Who is God? Patanjali teaches that samdhi is achieved by surrendering to the Divine, where love is the essence of
God, governing the universe and transcending physical changes.

Characteristics of The Divine is a consciousness free from suffering, action, or desire, present in all individuals and central
the Divine to creation, symbolizing *[vara's true nature.

The Role of Worship leads to the realization that God, the Guru, and the self are one, connecting practitioners to the
Prayer and same divine consciousness.
Worship

The Seed of The essence of all knowledge exists within the Divine, serving as the eternal Guru. 'Om' symbolizes this
Knowledge consciousness and unites all beings across religions.

Repetition and Chanting 'Om' enhances the realization of interconnectedness, revealing insights into the self and helping
Understanding of to overcome obstacles.
'Om'

Obstacles in the Patanjali identifies nine obstacles (antaryas) that hinder spiritual progress: illness, mental inertia, doubt,
Practice of Yoga carelessness, laziness, attachment to cravings, delusions, inability to attain states, and inability to maintain
states.

Consequences of These distractions can lead to sorrow, bitterness, restlessness, and erratic breath, making it crucial to
Obstacles recognize and overcome them for spiritual growth.

Summary of Chapter 6: Understanding God and

Overcoming Obstacles in Yoga

Who is God?

Patanjali emphasizes that one can achieve samdhi (a state of

deep meditation) through surrendering to the Divine. The
essence of God is intertwined with love, which governs the
universe. Love is described as the core of existence,

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transcending physical changes and manifesting in all forms
of life.

Characteristics of the Divine

The Divine is identified as a special consciousness untouched

by suffering, actions, or desires. This divine essence exists
within every individual and is central to all creation.
Regardless of external events, this core remains unaffected,
symbolizing the true nature of the Lord, or *[vara.

The Role of Prayer and Worship

Worshipping the divine can dissolve the mind into its

essence, leading to the realization that God, the Guru, and the
self are synonymous. Each form of worship ultimately
connects to the same divine consciousness.

The Seed of Knowledge

Patanjali states that the essence of all knowledge is present in

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consciousness, Full
unhindered Textserves
by time, and
as the eternal Guru. The nameAudio
'Om' represents this Divine
consciousness and is acknowledged across various religions,

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 Chapter 7 Summary : Obstacles on the
Path
Section Content

Overview of Various obstacles such as bodily illness, mental inertia, doubt, careless behavior, laziness, cravings,
Obstacles delusions, inability to attain a stable state, and inability to maintain any state hinder yoga practitioners.

Specific Obstacles

Bodily Illness (Vydhi): Discourages practice.

Mental Inertia (Styna): Reduces engagement with practices.
Doubt (Sam[aya): Blocks progress due to uncertainties.
Willful Carelessness (Pramda): Engaging in harmful behaviors.
Laziness (lasya): Barriers to spiritual work.
Cravings (Avirati): Inability to detach from desires.
Delusions (Bhrntidar[ana): False beliefs impede understanding.
Inability to Attain (Alabdha-bhkmikatva): Feeling stuck in practice.
Inability to Sustain (Anavasthitatva): Difficulty maintaining peace or joy.

Emotional and Practitioners may experience emotional pain, bitterness, physical restlessness, and irregular breathing
Physical due to obstacles.
Manifestations

Overcoming the Focus on *eka-tattva-abhysa* (one-pointedness) through practices like chanting, concentrating on
Obstacles elements, or meditating on the Guru.

Cultivating a Develop attitudes of Maitr+ (friendliness), KaruG (compassion), Mudit (joy for others), and Upekc
Pleasant State of (indifference to negativity).
Mind

Breath Control and Practices like *prGyma* help regulate emotional states and enhance meditation.
Mind Regulation

Using External External stimuli can stabilize the mind and assist in meditation.
Stimuli for
Meditation

Conclusion Addressing obstacles is crucial for yoga progress; focus, emotional balance, and breath awareness
enhance meditation and awareness.

Obstacles on the Path

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Overview of Obstacles

The path of yoga is fraught with various obstacles that can

distract and hinder practitioners. Key obstacles include
bodily illness (vydhi), mental inertia (styna), doubt
(sam[aya), careless behavior (pramda), laziness (lasya),
cravings (avirati), delusions (bhrntidar[ana), inability to
attain a stable state (alabdha-bhkmikatva), and inability to
maintain any state previously achieved (anavasthitatva).

Specific Obstacles

1.
Bodily Illness (Vydhi)
: Physical sickness discourages practice and can lead to
discomfort during meditation.
2.
Mental Inertia (Styna)
: A lack of clarity or understanding that reduces one’s ability
to engage with practices.
3.
Doubt (Sam[aya)
: Doubts about oneself, the teacher (Guru), or the techniques
can block progress.

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4.
Willful Carelessness (Pramda)
: Engaging in harmful behaviors despite knowing better, as
well as neglecting necessary tasks.
5.
Laziness (lasya)
: A significant barrier to practice, making it easy to avoid
spiritual work.
6.
Cravings (Avirati)
: An inability to detach from sensory desires which hampers
focus during practice.
7.
Delusions (Bhrntidar[ana)
: Misconceptions regarding one’s self or experiences can lead
to false beliefs and impede true understanding.
8.
Inability to Attain (Alabdha-bhkmikatva)
: Feeling stuck despite practice and not achieving any
significant progress or inner peace.
9.
Inability to Sustain (Anavasthitatva)
: Difficulty in maintaining states of peace or joy.

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Emotional and Physical Manifestations

Alongside these obstacles, practitioners may experience

emotional pain (dukha), bitterness (daurmanasya), physical
restlessness (aEgamejayatva), and irregular breathing
([vsapra[vs). These emotional states often arise as side
effects of the aforementioned obstacles.

Overcoming the Obstacles

To counteract these distractions, practitioners should focus on

*eka-tattva-abhysa*—the practice of one-pointedness or
focusing on a single principle. Examples include chanting
'Om', concentrating on a specific element, or meditating on
the essence of the Guru. This focused practice can help clear
the mind and create a sense of unity.

Cultivating a Pleasant State of Mind

Achieving a pleasant state of mind involves developing

specific attitudes:
1.
Maitr+
: Cultivating friendliness towards the joyful.

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2.
KaruG
: Practicing compassion for those who suffer, without
becoming entangled in their negativity.
3.
Mudit
: Feeling happiness for others' virtues and successes.
4.
Upekc
: Remaining indifferent to the negative actions of others.

Breath Control and Mind Regulation

Practices like *prGyma* (breath control) can also

facilitate a calm mind, highlighting the significance of breath
in yoga as a way to regulate emotional states and achieve
deeper meditative states.

Using External Stimuli for Meditation

Engagement with external stimuli (sight, sound, etc.) can

assist in achieving a focused state of meditation. Stimuli can
stabilize the mind and allow practitioners to connect with
their inner consciousness.

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Conclusion

Understanding and addressing these obstacles is essential for

progress in yoga. By cultivating a focused practice,
emotional equanimity, and recognizing the role of breath,
practitioners can move past distractions and reach deeper
levels of meditation and awareness.

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Example
Key Point:Recognizing and addressing obstacles is
vital for progress in yoga practice.
Example:Imagine setting aside time for yoga every day,
but you're consistently interrupted by nagging doubts
about your ability to improve. You feel your mind
drifting, consumed by uncertainty and fears of
inadequacy, making it hard to focus on your breathing
and postures. These doubts, if left unchallenged, can
create a cloud of stagnation, hindering your growth and
deeper understanding of yoga. By acknowledging these
obstacles, like doubts, and practicing one-pointed
focus—maybe by repeating a calming mantra or
concentrating deeply on your breath—you begin to clear
the mental fog, allowing yourself to embrace the
tranquility of each moment and deepen your connection
with your practice.

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Chapter 8 Summary : Overcoming the
Obstacles

Chapter 8 Summary: Overcoming Obstacles

through Focused Practice

1. One-Pointed Practice

To overcome obstacles in spiritual practice, one must

cultivate a focused, one-pointed approach, often centered
around a single principle such as the sound "Om," which
embodies purity and divinity. This principle can also take
various forms—such as elements or divine figures—leading
to clarity amidst mental distraction.

2. The Nature of Happiness and Clarity

A divided mind leads to misery while a unified, focused

mind fosters joy, peace, and bliss. True happiness arises
when the mind becomes whole; thus, practicing a single
principle helps dispel confusion caused by duality.

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3. Attitude Formation for Equanimity

Develop a balanced state of mind through:

-
Maitr+
(friendliness): Cultivate joy towards happy people to combat
jealousy.
-
KaruG
(compassion): Offer compassion to those suffering rather
than sharing in their unhappiness.
-
Mudit
(sympathetic joy): Be joyful for the virtues and successes of
others.
-
Upekc
(indifference): Remain indifferent to unethical behavior,
focusing instead on uplifting education.
These attitudes lead to a serene mind.

4. Breath Regulation

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Calmness can also be achieved through conscious breath
control, specifically through practices like
prGyma
, which helps still the mind and focus one's consciousness.

5. Sensory Engagement

Engaging with the senses on a deeper level can halt the

restless mind. Focusing on sensory experiences—sight,
sound, smell—can usher in deeper states of meditation.

6. Joy and Light

A disposition devoid of sorrow can be reached through the

radiant mind. By purging self-imposed negative thoughts and
embracing one's inherent lightness, an individual can
cultivate lasting happiness and spiritual insight.

7. Embracing a Role Model

Remembering those devoid of cravings, such as enlightened

beings or gurus, grants one the qualities of calmness and
stability, facilitating a meditative state.

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8. Knowledge of Sleep and Dreams

Understanding sleep's nature can lead to samdhi—being

present without engaging in distractions. It teaches one about
non-attachment and identity dissolution, mirroring what true
meditation encompasses.

9. Personalized Meditation

Meditation can naturally occur when focusing on what one

finds charming or beautiful; this approach forms a deeper
connection to the meditative state without rigid
methodologies.

10. The Fruit of Practice

Through dedicated practice, one gains the ability to influence

both the minutiae and the vastness of consciousness. A
purified mind becomes crystal clear, enhancing perception
without absorbing unwanted experiences.

11. Transition to Seedless Samdhi

As one attains various stages of samdhi—from sab+ja (with

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seed/influence) to nirb+ja (seedless)—one experiences
heightened spiritual awareness free from past impressions,
inviting total union with the divine.
In essence, this chapter emphasizes the journey of spiritual
focus through appropriate mindsets, breathing, sensory
engagement, and personal practice leading to profound
spiritual experiences.

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Example
Key Point:Embrace One-Pointed Focus
Example:Imagine sitting quietly, focusing solely on the
sound of 'Om.' As distractions arise, you gently guide
your attention back, finding a serene clarity amidst
chaos. This focused practice can transform your
scattered thoughts into a unified, tranquil mind,
unlocking true happiness and a deeper spiritual
connection.

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Chapter 9 Summary : The Fruit of the
Practice

Summary of Chapter 9: The Fruit of the Practice

1. Inward Journey and Control

The practice of inward meditation allows one to gain control

over both the minutest and the grandest aspects of
consciousness. Achieving a calm state of mind unlocks the
vastness and subtlety of consciousness, leading to profound
experiences.

2. Crystal Clarity of Mind

As the modulations of the mind lessen, clarity is achieved

much like a polished crystal reflecting light. This clarity
enables pure perception where the mind remains unstained
by experiences, enhancing life with beauty and bliss without
cravings.

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3. Savitark Sampatti

In this state, the alignment of words, meanings, and

experiences becomes so insignificant that it fosters a logical
understanding filled with a sense of equanimity.

4. Nirvitark Sampatti

When memory is purified, consciousness reaches a state of

void where only the presence ‘I am’ exists, free from the
distractions of thought.

5. Subtle Experiences

The chapter distinguishes between savicr and nirvicr

sampatti, where first includes traces of experience while the
latter embodies pure presence, leading to non-duality.

6. The Unmanifest and Prakr#ti

Delving deeper into samdhi reveals subtle realms that

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extend to theBookey App
unmanifest to Unlock
essence Fullforming
of existence, Text and
a
Audio
connection with higher states of consciousness.

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Chapter 10 Summary : Questions and
Answers

Chapter 10 Summary: Questions and Answers

Understanding the Modulations of Consciousness

- Questions about the five modulations (pramGa, viparyaya,

vikalpa, smr#ti, and nidr) clarify their roles in daily
activities like driving, where awareness and knowledge
(pramGa) are crucial even amidst apparent inactivity.
- Gurudev emphasizes the necessity of being aware and
controlling one's mental states to avoid confusion and
misjudgments (viparyaya) in actions.

Effort and Devotion in Achieving Samdhi

- The balance between effort (100% intensity leads to quicker

samdhi) and surrendering to God is discussed, indicating
that intense devotion can yield quicker results than effort
alone.

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Recognizing Samdhi

- Gurudev elaborates on how different samdhis exist, and

one knows they have experienced samdhi by removing
ignorance and distractions.
- Lay samdhi can be easily attained through music or
devotion without much effort, while strong intellect might
require more foundational work.

Integrating Practice with Daily Life

- Gurudev advises that one should not avoid vr#ttis but learn
to control them. Uncontrolled states, such as undisciplined
sleep or unresolved memories, can lead to negative mental
states.
- He highlights that understanding one's consciousness is
crucial and reminds that the proof of understanding may shift
over time.

Cultivating Indifference Towards Negativity

- One should maintain a mental indifference toward

negativity, especially from close relationships, as this aids in

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preserving communication and emotional balance without
advocating for non-action.

Types and Experience of Samdhi

- Gurudev reassures that even simple acts like listening

attentively can be a form of samdhi.
- He emphasizes the importance of daily practice in
understanding dreams and sleep, which collectively
facilitates deeper meditation.

Different Practices for Different Types of Samdhi

- Guru explains that different techniques (nvopyas,

shktopyas, shmbhavopya) lead to different states of
samdhi, yet they ultimately culminate in the same
realization of the Self.

Mindfulness as a Practice

- Mindfulness is described as awareness, a stepping-stone to

deeper meditation. Gurudev compares it to being on the
driveway leading into the house of meditation, which is
essential for reaching deeper self-realization.

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Transition to Sdhan Pda

- Conclusively, the chapter discusses the journey into the

Sdhan Pda, which focuses on practices leading to
samdhi, signifying the beginning of detailed guidance
toward the final goal of yoga.

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Chapter 11 Summary : Kriy Yoga

Summary of Chapter 11: Kriy Yoga

Overview of Kriy Yoga

Kriy Yoga is the practice that involves uniting the mind

with the present moment, emphasizing action without anxiety
about the outcome. It sharpens the intellect and softens the
heart, focusing on endurance, self-study, and surrender to the
Divine.

Components of Kriy Yoga

1.
Tapas (Endurance)
:
- Involves bearing the opposites in life, indicating strength.
- Three types of tapas:
-
Bodily Tapas
: Maintaining physical hygiene and control over the senses.

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 -
Verbal Tapas
: Speaking truthfully and kindly, maintaining awareness of
the impact of one’s words.
-
Mental Tapas
: Cultivating a calm and composed mind, returning focus to
the Self.
2.
Svdhyya (Self-Study)
:
- Self-observation of thoughts, emotions, and motivations.
- Encourages understanding of the deeper layers of one’s
existence and the reasons behind actions and feelings.
3.
*[varapraGidhna (Surrender to the Divine)
:
- Developing love and devotion towards God, leading to a
realization of oneness.
- Encourages offering all aspects of oneself to the Divine,
promoting inner peace and spiritual development.

Purpose of Kriy Yoga

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- The ultimate goal is to achieve
samdhi
(a state of meditative consciousness) and to minimize life's
afflictions (kle[a). It involves conscious practice of tapas,
svdhyya, and +[varapraGidhna, guiding practitioners
toward a deeper understanding of themselves and connection
to the universe.

Conclusion

Kriy Yoga acknowledges the dynamic interplay of action,

self-awareness, and surrender, enabling individuals to
transcend suffering and cultivate inner bliss through mindful
engagement in every moment.

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Chapter 12 Summary : Three Types of
Tapas

Summary of Chapter 12: Three Types of Tapas

Three Types of Tapas

1.
Bodily Tapas (Ky Tapas)
:
- Involves maintaining physical hygiene, overcoming
lethargy, and exerting control over the senses.
- Examples include abstaining from unhealthy habits or
resisting temptations like delicious food.
2.
Speech Tapas (Vcana Tapas)
:
- Centers on speaking words that are truthful, kind, and do
not cause distress to others.
- Silent communication may often be more effective than
speaking, as harsh words can unintentionally create harm.

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3.
Mental Tapas (Manomaya Tapas)
:
- Encompasses maintaining a pleasant and composed state
of mind, practicing silence, and centering oneself in the true
Self.
- It emphasizes awareness of one’s mental state,
understanding the roles of emotions, and recognizing
interconnectedness with others.

Types of Fires and Their Significance

- Tapas is also likened to enduring five types of fires

(Pañcgni):
1.
Bhutgni (Fire of physical sustenance)
: The physical fire necessary for warmth and survival.
2.
Kmgni (Fire of desire)
: The passion that drives life and requires expression to
prevent dormant energy.
3.Install Bookey App to Unlock Full Text and
Jat%argni (Fire of digestion)Audio
: Represents the importance of proper eating habits and

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Chapter 13 Summary : Types of Miseries

Types of Miseries

The five miseries are identified as ignorance (avidy), ego

(asmit), craving (rga), aversion (dveca), and fear
(abhinive[a).

Ignorance (Avidy)

Avidy refers to a lack of understanding of oneself and the

surrounding reality. It is the primary source of all suffering,
leading individuals to cling to a false sense of permanence in
a constantly changing world. People often identify with their
changing bodies, thoughts, and emotions, which holds them
back from personal growth and understanding. Recognizing
one’s ignorance is the first step toward freedom from misery.

Ego (Asmit)

Asmit embodies the sense of "I," which often limits one’s

perspective and growth. It manifests through pride in

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achievements or feelings of inferiority. The practice in
spiritual traditions often involves letting go of this ego to
foster a sense of unity among all individuals, irrespective of
their social status or accomplishments.

Craving (Rga)

Rga arises from desires and intense cravings for pleasurable

experiences. The desire to repeat these pleasurable
experiences can lead to various forms of suffering when they
are unmet or when they dominate one’s thoughts. Rga can
lead individuals to engage in destructive behaviors as they
strive to fulfill these cravings.

Aversion (Dveca)

Dveca is the opposite of craving and reflects a strong dislike

or hatred towards others or oneself. This aversion often stems
from a misattribution of blame for one’s misery and can
significantly hinder spiritual progress and personal peace.

Fear (Abhinive[a)

Abhinive[a denotes a fundamental fear of loss or death,

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which exists even in knowledgeable individuals. This fear is
crucial for self-preservation but can become paralyzing when
it affects one’s quality of life and relationships. A healthy
balance of caution is essential, but extremes of fear can
hinder personal evolution.

Recognition and Elimination of Misery

These miseries exist in varying degrees—from dormant,

weakened, to active forms. Recognizing and addressing these
kle[as through self-awareness and meditation can help
individuals move towards their true Self, reducing their
impact and liberating the mind.

Meditation as a Tool for Liberation

Meditation is emphasized as a primary mechanism for

alleviating these emotional burdens. It allows individuals to
become lighter and more aware, gradually reducing the
influence of these miseries in their lives. Increased awareness
can lead to a more profound self-realization and the eventual
dissolution of suffering.
Overall, the path to overcoming these miseries lies in
awareness, understanding the transient nature of life, and the
practice of meditation.

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Critical Thinking
Key Point:Human understanding of ignorance as the
core misery in life is pivotal but not universally
accepted.
Critical Interpretation:The assertion that ignorance
(avidy) is the primary source of suffering invites a
critical examination of this viewpoint, as it could
oversimplify the complexities of human experience and
suffering. For instance, some argue that suffering can
occur regardless of awareness; existential philosophers
like Jean-Paul Sartre might suggest that the absurdity of
existence creates suffering independent of ignorance.
Thus, the author’s perspective, while insightful, should
be weighed against alternative interpretations found in
texts such as the 'The Myth of Sisyphus' by Albert
Camus, where understanding does not necessarily
alleviate suffering.

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Chapter 14 Summary : Eliminating the
Cause of Misery

Summary of Chapter 14: Eliminating the Cause of

Misery

Eliminating Misery (Sktra 10)

The root causes of miseries, known as kle[as, can be

dissolved by tracing them back to their sources. By making
these miseries more subtle, one can achieve mental freedom
and reconnect with the Self, allowing for relaxation and
meditation, achievable through sdhan.

Meditation as a Solution (Sktra 11)

Meditation is emphasized as the key method for eliminating

the five kle[as, enabling a transformation into a lighter state
of being. Even feelings of boredom during meditation are
acknowledged as part of the process of clearing past
impressions.

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Karma and Consequences of Misery (Sktra 12)

The five kle[as lead to a reservoir of karmic impressions that

manifest in current or future lives. Failing to cleanse one’s
consciousness from these impurities results in ongoing
suffering. The time of consequences from actions can vary,
emphasizing the importance of mindfulness in action.

Cycles of Existence (Sktra 13)

As long as kle[as remain, they produce continuous

outcomes: the nature of one's birth (jti), lifespan (yu), and
experiences (bhoga). While certain aspects of one's existence
are predetermined, others can be altered through conscious
effort.

Joy and Suffering (Sktra 14)

Experiences of joy and suffering are tied to one’s merits and

demerits (puGya and ppa). Each pleasurable moment carries
a burden of suffering, indicating that both joy and sorrow are
interconnected.

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Discrimination in Pain (Sktra 15)

For the wise, every worldly experience is ultimately seen as

painful. The transient nature of pleasure brings about
eventual disappointment, thereby highlighting the futility of
attachment and prompting the wise person to acknowledge
life’s inherent suffering.

Avoiding Future Misery (Sktra 16)

The goal of yoga is to preemptively avoid future sorrows.

The practice of sdhans aims to eliminate potential sources
of pain before they manifest, reinforcing the overarching
theme of realization and prevention in the spiritual journey.

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Critical Thinking
Key Point:The connection between joy and sorrow
makes attachment counterproductive.
Critical Interpretation:One central theme in Ravi
Shankar's interpretation of the Patanjali Yoga Sutras is
the intricate relationship between joy and suffering,
suggesting that both are intrinsically linked. The author
posits that every instance of happiness carries the
potential for pain, highlighting the transient nature of
worldly pleasures. While this perspective presents a
poignant reminder of the fleeting aspects of existence,
readers should critically evaluate its implications. Is it
possible to experience joy without the specter of
suffering? This viewpoint could be seen as overly
pessimistic or reductive, as many philosophical
traditions encourage embracing joy without the
overshadowing fear of inevitable sorrow (e.g., Buddhist
concepts of impermanence). Furthermore, the idea of
avoiding future misery through detachment may not
resonate with all religious or spiritual teachings. Sources
such as “The Four Noble Truths” or “The Art of
Happiness” by the Dalai Lama could provide alternative
views that emphasize the value and importance of joyful

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experiences, even in the face of potential sorrow.
Chapter 15 Summary : Karma

Chapter 15 Summary of "Patanjali Yoga Sutras" by

Ravi Shankar

Karma and Misery

The five miseries lead to a collection of impressions (karma)

that must be experienced in this and future lives. If these
impurities are not cleansed, one will suffer continuously.
Actions yield consequences over varying timeframes, with
some immediate and others delayed. Misfortune may befall
seemingly good people due to past negative actions. The law
of karma asserts that "as you sow, so shall you reap." The
persistence of these miseries leads to consequences such as
birth, life span, and experiences, all rooted in karma.

The Three Consequences (Jti, yu, Bhoga)

Misery continues as long as kle[as are present, producing

three key outcomes:
1. Jti - your type of birth (human or animal), which is fixed.

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2. yu - life span, which can be altered through meditation.
3. Bhoga - the quality of experiences during life, influenced
by karma.

Experiences of Joy and Sorrow

Experiences bring joy or sorrow based on merit (puGya) and

demerit (ppa). All pleasurable or joyful experiences come
with the potential for sorrow, leading to a cycle of pain. The
wise see life's experiences as fundamentally painful, where
every pleasure has an associated pain, whether stemming
from loss, memory, or desire.

Avoiding Future Misery (Heyam Du%kham

Angatam)

Yoga's purpose is to avoid future pain. The aim is to

eliminate root causes of suffering before they manifest. This
requires discipline and sdhan (spiritual practice).

The Scenery and the Seer

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Audio
The pain caused by attachment arises from identifying too
closely with the scenery (external world) rather than

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Chapter 16 Summary : The Scenery and
the Seer

Chapter 16: The Scenery and the Seer

Separation of Self and Scenery

The core concept presented in this chapter is that the cause of

human misery stems from one's forgetfulness of the
distinction between the Self and external scenery. It uses an
allegorical story about a king and a parrot to illustrate that
many people mistakenly place their essence and life in
external possessions (like wealth) rather than recognizing
their true nature. The identification with roles, such as one’s
job title or personal achievements, leads to a sense of
suffering.

The Nature of Scenery

The chapter explains that the scenery consists of three

characteristics: luminosity, activity, and inertia. The purpose

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of engaging with the scenery (the world, senses, and
experiences) is for both enjoyment and liberation. However,
it warns against clinging to experiences, which can lead to
suffering.

Understanding Qualities of Things

Patanjali discusses different qualities in the world, explaining

that they can have specific and non-specific attributes. For
example, sweetness and temperature are traits that can
change, yet the substance (like sugar or water) remains
constant.

The Role of the Seer

The seer, or the pure consciousness, is likened to a mirror

that reflects the world (the scenery). The chapter highlights
that the Self is the core of existence and ultimately
determines what is perceived. Realizing that the scenery
merely exists for others, not oneself who has awakened,
forms a crucial distinction between victimhood and
enlightenment.

Ignorance as the Cause of Suffering

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Ignorance (avidy) is presented as the root cause of
attachment and suffering. When the seer becomes engaged
with the scenery (through external identification), ignorance
manifests, leading to separation from the Self and consequent
distress. True renunciation or kaivalya occurs when the seer
reclaims their perception, seeing all as interconnected and
part of the Self.

Discrimination Leading to Liberation

Discrimination (viveka) is vital for liberation. When a person

understands their distinctness from the scenery, they can free
themselves from attachments and miseries that arise from
ignorance. Patañjali outlines that clarity of mind and
overcoming afflictions (kle[as) lead to a more discerning
perception of reality.

Practicing the Eight Limbs of Yoga

The practice of yoga consists of eight limbs that must be

cultivated together. These limbs include:
- Yama (ethical disciplines)
- Niyama (personal observances)

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- sana (postures)
- PrGyma (breath control)
- Pratyhra (withdrawal from sensory experience)
- DhraG (concentration)
- Dhyna (meditation)
- Samdhi (absorption)
Each limb complements and supports the others in achieving
spiritual growth.

Conclusion

Overall, Chapter 16 prompts a deep reflection on the nature

of existence and encourages individuals to recognize their
union with the Self, emphasizing the importance of inner
purification, disciplined practice, and the ultimate realization
of consciousness beyond mere physical existence.

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Chapter 17 Summary : The Eight Limbs
of Yoga

Summary of Chapter 17: The Eight Limbs of Yoga

In this chapter, the focus is on the practice of the eight limbs

of yoga as proposed by Patanjali, which are essential for
spiritual growth and the cultivation of true wisdom (viveka).
These limbs include:
1.
Yama
: Ethical guidelines or social conduct consisting of five
principles — non-violence (ahimsa), truthfulness (satya),
non-stealing (asteya), chastity (brahmacharya), and
non-possessiveness (aparigraha).
2.
Niyama
: Personal observances that promote discipline and
self-growth, including cleanliness ([auca), contentment
(santosha), austerity (tapa), self-study (svdhyya), and
surrender to God (+[vara-praGidhna).
3.

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sana
: Physical postures that contribute to stability and comfort,
essential for effective meditation.
4.
PrGyma
: Breath control techniques that facilitate the regulation of
energy and contribute to mental clarity.
5.
Pratyhra
: Withdrawal of the senses, allowing focus inward, away
from distractions.
6.
Dharan
: Concentration or focusing the mind on a single point.
7.
Dhyna
: Meditation, leading to a deeper awareness and connection
with the self.
8.
Samdhi
: A state of bliss and union with the divine, achieved through
practice and surrender.
The chapter emphasizes that these limbs must be practiced
simultaneously rather than in a linear progression, arguing

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against the common misconception that one must master the
earlier limbs before progressing to the latter. The text
illustrates that liberation (moksha) can stem from deep
practices of the limbs of yoga, leading to a higher
consciousness through discretion (viveka) and wisdom.
Practicing these principles helps eliminate impurities and
nurture a deeper sense of knowledge and tranquility, enabling
individuals to exercise their freedom and discernment in life.
The importance of personal and spiritual discipline is
highlighted, with anecdotes illustrating the transformation
individuals undergo when they embrace these practices.
Ultimately, the chapter explores how engaging with the eight
limbs of yoga not only enriches personal experience but also
influences the collective consciousness, fostering a more
harmonious existence.

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Chapter 18 Summary : Question and
Answers

Summary of Chapter 18: Question and Answers

from Patanjali Yoga Sutras by Ravi Shankar

Savitark and Savicr Samdhi

Gurudev explains that it is indeed possible to attain samdhi

while awake and engaged in activities, termed savitark
samdhi and savicr samdhi. This state requires extensive
practice and maturity; one cannot simply claim to be in
samdhi while being actively engaged in tasks.

Emotions and Mental Modulation

Gurudev distinguishes between happiness and misery as

outcomes of different vrittis (modulations of the mind). Both
pleasant and unpleasant experiences can arise, such as sleep
which brings comfort and memories that may evoke joy or
sorrow.

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Understanding Sampatti and Samdhi

When questioned about the use of the terms sampatti and

samdhi, Gurudev notes that they refer to the same concept
of equanimity. He encourages not to become overly focused
on the terminology.

Kle[as vs. Obstacles

Gurudev clarifies that kle[as are deeper, long-lasting

impressions that differ from temporary obstacles encountered
on the spiritual path.

Meditation and Involution (Pratiprasavah)

The practice of meditation is presented as the means to return

to one's true self, aiding in cleansing the mind of various
impressions, both active and dormant.

Perception of the Seer and Scene

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In response to a question about the relationship between the
external world and inner perception, Gurudev reassures that

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Chapter 19 Summary : Vibhkti

Summary of Chapter 19: Vibhkti

Concept of Vibhkti

Vibhkti means miracles or extraordinary capabilities

available to yoga practitioners (sdhakas). These abilities can
be accessed through the practice of samyama, which yields
different results based on its focus.

Distinction Between Sdhaka and Siddha

-
Sdhaka (Practitioner)
: Needs to maintain discipline in all activities, including
sleep. Must follow guidelines akin to a beginner cook,
cautious and methodical.
-
Siddha (Perfected Being)
: Lacks such restrictions; operates freely based on expertise.
Just as an expert cook can innovate without fear of failure,

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the siddha possesses a deeper mastery of consciousness.
Imitating a siddha's actions is discouraged due to the vast
difference in capacity and state of awareness.

The Eight Limbs of Yoga

-
DhraG (Focus)
: Defined as the act of concentrating the mind on a single
point, which can be achieved through various methods,
including the use of objects like idols or natural elements.

-
Dhyna (Meditation)
: Characterized by an unbroken flow of awareness or thought.
Meditation can often be mistaken for worry or distraction if
not directed positively.
-
Samdhi (Absorption)
: A state where pure awareness remains; it can feel as though
one's self is absent. Unlike the Buddhist concept of emptiness
([unya), yoga asserts that even in this state of seeming
nothingness, there is an experiencing Self.
In conclusion, the yoga sktras outline a nuanced approach to

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consciousness and meditation, offering distinct pathways
marked by discipline, focus, and deeper understanding of the
self.

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Chapter 20 Summary : The Eight Limbs
of Yoga (continued)

Summary of Chapter 20: The Eight Limbs of Yoga

(continued)

1. DhraG (Focus)

DhraG is the practice of holding the mind in one place,

allowing for various forms of focus such as looking at idols,
candles, the Sun, or doing mantra japa. It centers the mind on
a designated point.

2. Dhyna (Meditation)

Dhyna is an unbroken flow of thought when the mind is

fixed on a point. It flows continuously like oil compared to
water's droplet form. Dhyna encompasses both positive
contemplation and negative thoughts like worry, illustrating
that persistent thoughts, whether constructive or destructive,
embody meditation.

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3. Samdhi (Transcendence)

Samdhi emerges from deep meditation, characterized by

pure awareness where the self feels absent yet is present. It
creates a boundless experience where one is centrally placed
everywhere with no defined boundary. This contrasts with
the Buddhist concept of emptiness, as Yoga Sutras assert that
experience still exists despite seeming emptiness.

4. Samyama (Integration of Practices)

The combination of dhraG, dhyna, and samdhi forms

samyama, which unlocks spiritual powers (siddhis). Mastery
of this integration grants transcendental consciousness,
inviting practitioners to apply this awareness effectively in
their lives.

5. Subtleness of Practices

DhraG, dhyna, and samdhi are internal and subtler than

preliminary practices (yama, niyama, sana, prGyma,
pratyhra). However, they are still considered external
compared to the deeper, seedless (nirb+ja) state of samdhi.

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6. The Importance of Application

Transcendental awareness should be applied in previous

planes of existence. Knowledge and practices should not be
clung to like dirt on soap; rather, they should be tools that
assist in the journey of consciousness, akin to a bus you enter
and exit at your destination.
This chapter emphasizes the evolution from external
practices to internal realization, culminating in the deeper
understanding and application of consciousness through
samyama.

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Critical Thinking
Key Point:The Integration of Practices (Samyama)
Critical Interpretation:The chapter emphasizes the
importance of integrating dhraG, dhyna, and
samdhi to achieve spiritual powers, yet this viewpoint
merits scrutiny as it presents these stages as a linear
progression rather than a potentially more fluid,
individualized path to transcendental consciousness.
The author suggests that mastery of these practices
unlocks siddhis, which may lead readers to consider an
expectation of supernatural abilities rather than a more
nuanced journey of self-realization where experiences
and insights might differ dramatically among
individuals. Critics of this perspective, such as Stephen
Batchelor in 'Buddhism Without Beliefs', may argue that
adhering strictly to a structured framework could inhibit
personal exploration of consciousness, suggesting that a
subjective approach to spirituality may resonate more
with modern seekers.

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Chapter 21 Summary : Samyama

Summary of Chapter 21: Samyama and the Three

Outcomes

Introduction to Samyama

The term 'samyama' refers to the integration of three

practices: dhran (concentration), dhyna (meditation), and
samdhi (absorption). When these practices unite, they give
rise to siddhis, or spiritual powers. Mastery over samyama
leads to transcendental awareness, unlocking access to a
heightened state of consciousness.

Utilization of Transcendental Awareness

Once this awareness is attained, it can be applied to previous

states of consciousness, enabling the practitioner to use their
inner powers effectively, similar to investing resources rather
than letting them remain dormant.

Understanding the Subtle Practices

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The three practices of dhran, dhyna, and samdhi are
subtler and more internal than earlier ones such as yama,
niyama, sana, prGyma, and pratyhra, which deal more
with external actions and interactions. However, these
practices still fall short in comparison to the ultimate state of
nirb+ja samdhi, which transcends even these subtleties.

The Nature of Nirodha Parinma

The first outcome discussed is 'Nirodha Parinma', which

occurs when the mind's tendency to express diminishes,
fostering a state of restraint. This process cultivates a calm
and balanced mind, promoting a peaceful flow of
consciousness.

Transformation through Samdhi

The second outcome, 'Samdhi Parinma', emerges when the

mind's scattered nature transforms into a focused,
one-pointed state. Over time, concentration becomes less of a
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Chapter 22 Summary : The Three
Outcomes

Chapter 22 Summary: The Three Outcomes and

Extraordinary Abilities

Understanding Nirodha and Samadhi

Transformations

1.
Nirodha PariGma
:
- Nirodha refers to the restraint of the mind’s tendency to
express. When this restraint overcomes expression, a steady
flow of calm arises, likened to a silent river, indicating
mental balance cultivated through practice.
2.
Samdhi PariGma
:
- As the mind's scattered tendencies decrease,
one-pointedness increases. This transformation leads to

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enhanced focus and clarity, likened to a laser beam rather
than chaotic confusion. Concentration arises naturally from
inner stillness and contentment, indicating a dual ability to
both focus and relax.
3.
Ekgrat PariGma
:
- The flow of concentration may rise and fall like any
thought, illustrating that the state of one-pointedness is not a
constant but a dynamic quality of the mind.

Transformation in Sensory and Elemental

Awareness

4.
Transformations of Nature
:
- The interactions between consciousness, time, and sense
perception lead to understanding changes in both the mind
and the external world, emphasizing a deep connection
between all elements of existence.
5.
Mastery through Samyama
:

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 - By practicing samyama on the three-fold transformations,
knowledge of past and future arises, suggesting that mastery
over one’s mental tendencies can yield intuitive insights.

Extraordinary Abilities from Samyama

6.
Heightened Perception
:
- Mastery over sound and form reveals deeper connections,
enabling an understanding of not just human but animal
communications. By discriminating between name, form, and
sound, one can acquire knowledge beyond ordinary
perception.
7.
Previous Lifetimes and Mind Reading
:
- Insights into past lives can emerge through recognizing
latent impressions. Samyama on one's mental content reveals
access to the minds of others, promoting empathic
connections.
8.
Physical and Elemental Mastery
:

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 - Samyama can grant abilities ranging from invisibility to
levitation, showcasing how deep internal practices lead to
extraordinary physical manifestations.

Understanding and Mastery of the Self

9.
Distinction of Sattva and Puruca
:
- Recognizing the difference between intellect (sattva) and
the Self (puruca) leads to a profound understanding of
existence, allowing mastery over emotions and experiences,
enhancing one’s intuitive perception.
10.
Obstacles to Samadhi
:
- Enhanced intuitive abilities can become an obstacle to
reaching deeper states of meditation. Thus, one must
cultivate indifference towards these siddhis to continue
progressing toward samadhi.
In summary, through practicing restraint and focus (nirodha,
samadhi, ekgrat), one cultivates extraordinary abilities and
insights into the nature of reality, transcending mere sensory
experience towards a profound understanding of existence
and self.

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Chapter 23 Summary : Extraordinary
Abilities

Summary of Chapter 23: Extraordinary Abilities

from "Patanjali Yoga Sutras" by Ravi Shankar

Extraordinary Knowledge and Samyama

- Samyama on three transformations (past, present, and

future) grants knowledge of time and existence.
- Understanding the interplay between name, form, and
meaning allows comprehension of the sounds made by all
beings.

Communication with Beings

- Practicing samyama enables an understanding of

communication across species, including understanding
animal sounds and feelings.

Knowledge of Past Lives

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- Latent impressions from past lives can surface through
samyama, leading to experiences of previous incarnations.

Mind Reading and Intuition

- By observing one's thoughts, a yogi can gain insights into

others' minds and feelings. A pure, empty mind can reflect
the thoughts of others.

Siddhis and Obscuring Knowledge

- Extraordinary abilities (siddhis) can hinder samadhi and

deeper spiritual progress. Attainment should not lead to
attachment or distraction from the goal of liberation.

Physical Mastery and Elemental Control

- Samyama on the physical body can lead to invisibility or

mastery over physical elements.
- Understanding and controlling the elements through
samyama can allow for extraordinary phenomena, such as
levitation.

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Radiance and Sensory Mastery

- Mastery of the prGas (life forces) also enhances physical

and mental radiance.
- Awareness of sensory processes contributes to mastery over
sensory perception.

Intuitive Knowledge and Discrimination

- Heightening discrimination leads to intuitive knowledge

that transcends logic, bridging understanding between the
intellect and consciousness.

Kaivalya: Liberation

- Absolute liberation (kaivalya) is achieved when the intellect

and consciousness attain purity.
- Desirelessness for even spiritual attainments leads to the
destruction of ego and achievement of oneness.

Caution Against Celestial Invocations

- Interaction with spiritual beings should be approached

carefully, avoiding attachment to pride or invitations, which

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may lead to unforeseen consequences.

Final Reflection

- The ultimate goal of yoga practice is to achieve

oneness—liberation from fear through the understanding of
the distinction between the Self (puruca) and intellect
(sattva).

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Chapter 24 Summary : Higher States

Summary of Chapter 24: Higher States

Kaivalya and Non-Attachment (Sutra 50)

Desirelessness, even concerning prior attainments, eradicates

the roots of bondage, leading to absolute liberation known as
kaivalya. This state embodies oneness and non-duality.
Although a yog+ possesses superiority, they must avoid
attachment to such power and act naturally, treating everyone
with respect, akin to Lord Krishna's humility.

Refusal of Celestial Invitations (Sutra 51)

When invited by celestial beings, it’s crucial not to accept

their offers or become prideful, as this can lead to
undesirable consequences. An anecdote illustrates that
heedlessness towards the subtle world can cause disruptions;
hence, one should remain cautious and gently decline such
invitations.

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Knowledge Through Present-Moment Awareness
(Sutra 52)

Focusing on the present moment through samyama helps in

attaining a heightened level of discriminatory knowledge.

Distinction Through Discrimination (Sutra 53)

Heightened awareness, cultivated through samyama, enables

discernment between seemingly indistinguishable objects
across types, qualities, or locations.

Intuitive Knowledge (Sutra 54)

Knowledge born of discrimination is intuitive, universally

applicable, and arises spontaneously, transcending mere
logical reasoning.

Purity for Liberation (Sutra 55)

True liberation (kaivalya) occurs when intellect and

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distinction between the puruca and the intellect, and as the
intellect achieves purity, liberation follows.

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Chapter 25 Summary : Questions and
Answers

Summary of Chapter 25: Questions and Answers

Nirvicra Samdhi and Grace

In this section, Gurudev addresses the concept of nirvicra

samdhi, which is achieved through grace. Although
individuals can exert effort in their spiritual practices, grace
operates independently without cause or condition. This
concept aligns with teachings from the Bhagavad G+t,
indicating that understanding of the Self unfolds over time as
a result of sincere efforts in yoga.

The Nature of Action and Meaning

A participant questions the meaning of returning to worldly

life when one realizes it's an illusion. Gurudev counters the
notion that actions must stem from selfish motives by
referencing Lord Krishna's dialogue with Arjuna. He

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emphasizes that even when awareness of 'maya' exists, one
must engage in actions that uphold dharma and contribute to
the greater good. Krishna stresses responsibilities over
personal inclinations, guiding Arjuna through confusion to
accept his duty as a warrior.

Complete Surrender as a Path to Divine Support

Gurudev illustrates that true surrender is essential for divine

assistance. He cites Draupadi’s call for help, highlighting her
transition from self-reliance to complete surrender, which
ultimately saved her. He warns against misinterpreting
surrender as laziness, emphasizing that genuine surrender is
free from ego and anger. Only through total relinquishment
of one's will does divine help manifest.

Intellect's Role in Spiritual Growth

The dialogue continues with a participant reflecting on their

reliance on intellect, considered an obstacle in yoga. Gurudev
affirms the necessity of a sharp intellect but insists it must be
complemented by nurturing emotional and spiritual aspects
beyond intellect alone. True wisdom transcends intellectual
limitations and avoids fixation on either intellect or emotion.

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Understanding Nirbija and Other Seeds

Finally, Gurudev discusses the concept of nirbija, or the idea

of a burnt seed reflecting the removal of past impressions. He
clarifies that while certain 'seeds' may be burnt, others
remain, underscoring the need for continuous awareness and
growth to avoid accumulating new stresses.
This chapter serves as a comprehensive exploration of the
interplay between grace, action, surrender, intellect, and the
journey towards spiritual enlightenment.

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Chapter 26 Summary : The Big Mind

Summary of Chapter 26: Patanjali Yoga Sutras

Different Ways to Attain Perfection (Siddhi)

The text introduces various forms of perfection (siddhi) that

may come from birth, herbs, mantras, penance, or samdhi.
Siddhi encompasses mastery over consciousness, body (kya
siddhi), words (vka siddhi), and the self (tma siddhi).
These forms can be acquired through natural giftedness,
proper mantra initiation, herbal remedies, deep meditation, or
disciplined penance.

Rebirth and Natural Tendencies

The chapter discusses how one's current life choices

influence future rebirths. A non-sdhaka is bound by karma,
while a sdhaka has the ability to choose their next life
circumstances based on their actions and inner filling.

The Role of Intention in Karma

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Actions must be understood through the motivations behind
them, differentiating between noble and harmful intentions.
Merely performing an act isn’t sufficient; it’s the intention
that shapes karma.

The One Mind and Personal Identity

Despite the myriad activities one's body engages in, there

exists a singular consciousness that is the core of all actions.
Understanding and connecting with this ‘Big Mind’ can free
individuals from accumulated impressions and latent
tendencies.

Nuances of Karma

Yogis experience actions that transcend good and bad

classifications, unlike non-perfected beings, whose actions
are categorized into three forms: good, bad, and mixed. The
impact of one's actions, whether they manifest good or bad
outcomes, reflects the underlying karmic impressions.

The Eternal Nature of Impressions

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Impressions persist and evolve due to a person's continual
desire to live, while their existence can be influenced over
time and space. However, understanding the root cause of
these impressions is essential to breaking free from them.

The Mechanics of Impressions and Responsibility

Impressions depend on causes, motives, and object

associations. By identifying the true source of one's feelings
or reactions, one can dismantle karma and gain
empowerment. This understanding leads to a path of
responsibility where individuals recognize that external
circumstances do not solely dictate their state of mind.

Transformative Wisdom

True wisdom involves transcending apparent causes to

uncover deeper motivations and intentions. This allows one
to release grievances and free oneself from karmic cycles,
cultivating a transformative state of being. The importance of
purposeful eating and gratitude is emphasized, linking one’s
physical state to mental clarity and spiritual growth.

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Chapter 27 Summary : Nuances of
Karma

Nuances of Karma

Understanding Karma Types

The actions of a yog+ are distinct, transcending the typical

classifications of good (white), bad (black), and mixed (grey)
karma. A perfected being (siddha) possesses neither good nor
bad karma, while a practitioner (sdhaka) operates within
these three categories.

Impact of Actions

Different types of karma affect latent impressions within

individuals. Good karma leads to virtuous actions, bad karma
manifests justifications for wrongdoing, and mixed karma
creates internal conflict. This interplay shapes personal
patterns and experiences.

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Continuity of Karma

Time and space may interrupt physical experiences, but

karma remains continuous as memories and impressions are
inherently linked. Shifts in environment can activate or
suppress these impressions, demonstrating that patterns can
either dominate or lie dormant.

Nature of Impressions

Impressions are sustained by causes, motivations, and

contexts. Removing these elements results in the
disappearance of the impression itself. Holding onto past
accusations creates a stronger karma due to perceived causes
of pain. Recognizing responsibility for one’s experiences
aids in breaking the karmic cycle.

Depth of Perception

Both past and future manifest in the present through

impressions. Consciousness, free from time constraints,
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as impressions Text and
by the
AudioWhen disturbances in these
three guGas (sattva, rajas, tamas).
forces occur, they influence personal reality and perspectives.

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Chapter 28 Summary : Perceiving Power
of the Mind

Summary of Chapter 28: Perceiving Power of the

Mind

Introduction to Time and Consciousness

The concepts of past and future exist simultaneously in

consciousness, represented as memories and seeds of
potential. All desires, fears, and impressions shape our
consciousness, which transcends time.

Nature of GuGas

GuGas (sattva, rajas, tamas) are integral to existence. The

universe functions in dependence on these three qualities,
and any form loses its identity if one of them is absent.

Uniformity and Change

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The reality of objects is defined by the uniformity in change
facilitated by guGas, ensuring continuity in forms despite
their transformations. This dynamic allows for the consistent
transfer of traits, such as DNA, across generations.

Perception and Reality

Different perceptions of the same object arise from

individual minds, influenced by personal experiences and
biases. Reality exists independently of individual
perceptions, and objects retain their existence regardless of
collective interpretation.

Influence of Objects on the Mind

External objects can influence the mind's perception, leading

to varying awareness among different beings. Our ability to
perceive is shaped by the characteristics of our
consciousness.

The Changeless Self

The puruca, or true self, is unchanging, allowing for the

recognition of fluctuations in the mind. Awareness shifts

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toward the unchanging aspect of consciousness, leading to
improved perception and clarity.

Mind and Perception

The mind is not self-illuminating; it exists as an object

perceived by the puruca. This distinction emphasizes the
need for a meditative state wherein the self is illuminated
while the mind becomes secondary.

Simultaneity of Awareness

During deep meditation, the self and mind cannot be

cognized at the same time. The illumination of the self
obscures the mind's activity, revealing a profound state of
awareness free from thought and identity.

Relationship Between Minds

One mind does not illuminate another; they are similar to

celestial bodies reflecting light. Each mind draws vitality
from the self, but they cannot independently generate
consciousness.

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Self-Realization

Understanding the self as distinct from thought leads to

liberation from false identities. Once an individual perceives
the separation between self and intellect, curiosity about
identity dissipates.

The Role of Practices

Even advanced practitioners, or siddhas, engage in practices

to maintain discipline and prevent slippage in awareness.
Commitment to practice fosters development in
understanding and sensibility toward the true self.

Conclusion: Discrimination and Liberation

As the mind gravitates towards higher awareness and

discrimination, liberation becomes innate. However, previous
impressions can disrupt clarity, requiring ongoing effort to
clear mental clutter. These practices ensure emotional and
mental stability while facilitating the journey to ultimate
freedom.

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Chapter 29 Summary : Beyond the Mind

Summary of Chapter 29 from Patanjali Yoga Sutras

by Ravi Shankar

Understanding the Mind and the Self

The mind's modifications are continually known by the

eternal Self (puruca), which remains unchanged. Achieving
wisdom involves connecting with this unchanging aspect,
leading to stability in perception, expression, and attitudes.

Nature of the Mind

The mind is not self-illuminating; it is an inert object of

perception influenced by physical conditions and chemicals.
Unlike non-meditators, those who meditate can’t be easily
hypnotized because they have experienced states beyond the
mind.

Simultaneous Cognition and Discrimination

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The mind and the puruca cannot be known simultaneously;
when one is present, the other is obscured. Deep meditation
leads to a "no-mind" state where only pure consciousness is
sensed.

Illumination and the Mind's Nature

One mind cannot illuminate another, similar to how the

moon reflects the sun's light. Consciousness is unchanging,
and understanding the mind as a reflection of the Self leads
to greater self-awareness.

Realization of the Self

Upon realizing the true nature of the mind, one experiences a

broader consciousness, feeling interconnected with all minds.
This realization leads to liberation (kaivalya), where the mind
becomes free.

The Role of Impressions

Impressions (vsans) exist in a collective mindfield,

influencing thoughts and behaviors based on environment
and associations. Keeping positive company (satsang) is vital

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to safeguard one’s mind from negativity.

Discrimination and Liberation

True discrimination leads the mind towards liberation,

removing afflictions (kle[as) and past impressions. With the
realization of divine nature, all veils of ignorance (mala),
misunderstanding (varan#a), and restlessness (viks#epa) fall
away.

The Journey to Kaivalya

Kaivalya represents the ultimate goal of human existence

where all elements return to their source. Realization is not
about acquiring new knowledge but returning to one’s
original state of unity with the Self.

Conclusion

Human life is a journey of returning to the source, realizing

one's true nature, and experiencing the oneness of existence
beyond individual identities.

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Chapter 30 Summary : Absolute
Liberation

Chapter 30: Summary of "Patanjali Yoga Sutras"

by Ravi Shankar

Dharma Megha Samadhi (Verse 29)

In this state, one loses interest in even the results of being

established in discriminative awareness, leading to a samdhi
characterized by abundant virtues likened to a cloud (dharma
megha). This state uplifts not only the individual but also
those who connect with them mentally, purifying their
experience and enhancing their virtues.

Kle[a and Karma Nivr#tti (Verse 30)

Upon entering dharma megha samdhi, all afflictions

(kle[as) and impressions (karmas) are eradicated. This
transformation frequently occurs within the [rama, where
individuals arrive burdened and leave with a sense of peace

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and joy.

Freedom from Impurities (Verse 31)

Once liberated from the veils of impurities (mala), wrong

understanding (varan#a), and restlessness (viks#epa), one's
infinite knowledge emerges. These impurities hinder
self-knowledge, but through practices like yurveda, yoga,
and meditation, individuals can achieve clarity and
confidence, fostering a positive mindset through community
(satsang).

Transformation of the Three GuGas (Verse 32)

The purpose of the three gunas is realized when personal

fulfillment is reached, leading the guGas to revert to their
source. This transition relieves individuals from the
significant impacts of the guGas, ultimately leading to a
natural decay or reincorporation of the body into its
elemental components.

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This section discusses the concept of transformation through

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Best Quotes from Patanjali Yoga Sutras
by Ravi Shankar with Page Numbers
View on Bookey Website and Generate Beautiful Quote Images

Chapter 1 | Quotes From Pages 17-48

1.The Discipline of Yoga atha yoga-anu[sanam || 1
|| % /K>(A6>8(.M e ge
2.yoga%-citta-vr#tti-nirodha% || 2 ||
/K6M?$M$5C$M$?(?0K':e he
3.tad dracmu% svarkpe-avasthnam || 3 || $&> &M07MA:
8M50B*G=58M%>(.Me ie
4.vr#tti-sarkpyam itaratra || 4 || 5C$M$?8>0B*M/.M $0$M0 e
je
5.These modulations are of five types, which could express
themselves as problematic or non-problematic. There are
certain vr#ttis that cause trouble or difficulties and there are
others that do not.
6.The purpose of discipline is to attain joy, not to torture
oneself unnecessarily.
7.When you are thirsty, you want to drink water. You do not

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 feel that it is a rule to drink water when you are thirsty.
8.Whenever you experience joy, ecstasy, bliss, or happiness
in life, knowingly or unknowingly, you are abiding in the
nature of the seer.
Chapter 2 | Quotes From Pages 49-89
1.Yoga is restraining the modulations of
consciousness.
2.Then (when the modulations of consciousness are
restrained) the seer abides in the nature of the seer.
3.At other times (other than when Yoga happens), (the seer)
identifies with the modulations of the mind.
4.These modulations are of five types, which could express
themselves as problematic or non-problematic.
5.Proof is sought in three ways—through experiential,
inferred, or reliable sources.
6.Incorrect understanding is when there is a gap between
perception and reality.
7.Imagination, delusion; that which you have imagined does
not exist at all.

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8.Sleep is when the mind embraces emptiness.
9.Memory is the inability to let go of past experiences.
10.They (the modulations) can be restrained by practice and
dispassion.
11.The effort to be established there (in the seer) is practice.
12.Practice gets established when it is done uninterruptedly
for a long time, without a break and with honour and
respect.
Chapter 3 | Quotes From Pages 90-125
1.abhysa-vairgybhym tat-nirodha% || 12 ||
2.tatra sthitau yatna%-abhysa% || 13 ||
3.sa tu d+rgha-kla-nairantarya-satkra-sevito
dr#ha-bhkmi% || 14 ||
4.dr#cma-anu[ravika vicaya-vitr#cGasya va[+kra-sañjñ
vairgyam || 15 ||

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Chapter 4 | Quotes From Pages 126-176
1.Dispassion is having a say over the thirst that
arises from sense objects, either experienced by
oneself or heard of from others.
2.When you do not crave for happiness, you are liberated and
when you do not even care for liberation, you attain love.
This is parama vairgya.
3.Dispassion does not divide you. In fact, it connects you. It
connects you to the present moment so totally that you can
be one hundred percent in anything that you are doing.
4.What pleasure can dispassion not give you! It gives you all
possible pleasures because you are so totally in the
moment.
5.Through intensity of practice, it (samdhi) is expedited.
You need to have passion, an intense longing.
Chapter 5 | Quotes From Pages 177-230
1.Higher than that (dispassion) is the centeredness
that comes from knowing the glory of the Self.
2.Through logic, thoughts, bliss or a sense of ‘I am’.

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3.The mind comes to a state of rest by practice done earlier
(in this life or in earlier lifetimes) and in this state, only
residual impressions remain.
4.For those who are immersed in nature or (are) without a
body, the world is the content of the mind.
5.Other ways to obtain samdhi are through faith, valour,
memory of your origin and awareness of a previous
experience of samdhi.
6.Through intensity of practice, it (samdhi) is expedited.
7.That is addressed as ‘Om’.
8.From that is gained the knowledge of consciousness and
the destruction of obstacles.
Chapter 6 | Quotes From Pages 231-270
1.+[vara-praGidhnd v || 23 ||
2.kle[a-karma-vipka-[ayai%-aparmr#cma% purucavi[eca
+[vara% || 24 ||
3.tatra nirati[ayam sarvajñatva-b+jam || 25 ||
4.pkrvcm api guru% klena-anavacchedt || 26 ||
5.tasy vcaka% praGava% || 27 ||

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6.tad-japa% tad-artha-bhvanam || 28 ||
7.tata% pratyak-cetan-adhigama%-api-antaraya-abhva%-ca ||
29 ||

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Chapter 7 | Quotes From Pages 271-329
1.Obstacles on the Path: vydhi-styna-sam[aya-pr
amda-lasya-avirati-bhrntidar[ana-labdhabh
kmikatva-anavasthitatvni
citta-vikcep%-te-antary%.
2.To counter these (obstacles) practise one principle.
3.We attain a pleasant state of mind by cultivating feelings of
friendliness towards those who are happy, compassion for
those who are suffering, goodwill towards those who are
virtuous, and indifference towards the unethical.
4.Or by breaking and elongating the flow of prn#a.
5.Or by remembering the one who is devoid of craving.
6.The knowledge of sleep leads you to samdhi.
Chapter 8 | Quotes From Pages 330-407
1.tat-praticedha-artham eka-tattva-abhysa% || 32 ||
2.maitr+-karuG-mudita-upekcGm sukha-du%kha-puGya-ap
uGya-vicayGmbhvanta%-citta-prasdanam || 33 ||
3.pracchardana-vidhraGbhym v prGasya || 34 ||
4.vicayavat+ v pravr#tti%-utpann manasa%

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 sthiti-nibandhin+ || 35 ||
5.vi[ok v jyoticmat+ || 36 ||
6.v+targa-vicayam v cittam || 37 ||
7.svapna-nidr-jñna-lambanam v || 38 ||
8.yath-abhimata-dhynd v || 39 ||
9.paramGu parama-mahattva-anta%-asya va[+kra% || 40 ||
10.kc+Ga-v[tte%-abhijtasya-iva
maGe%-grah+tr#-grahaGa-grhyecu tat-stha-tad añjanat
sampatti% || 41 ||
Chapter 9 | Quotes From Pages 408-481
1.One gains control over the smallest as well as the
largest.
2.When the modulations of the mind are diminished, it
becomes like a polished transparent crystal.
3.That state when the gap between the word, its meaning and
its experience, becomes insignificant, is called savitark
sampatti.
4.When the memory (latent impressions) is purified, the ‘I’
seems as if void and only ‘am’ of the ‘I am’ exists.

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5.When even such impressions (born of samdhi) are
eliminated, then, everything having been restrained,
seedless samdhi results.

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Chapter 10 | Quotes From Pages 482-520
1.A yog+ is one who is awake when everybody else is
asleep, and he sleeps when everybody else is
awake.
2.One who puts 100% effort, gets it faster. One who puts in
only 70% effort takes a while and one who puts in only
30% effort will also get a little bit.
3.When selfishness is removed, then you find that love is
already there.
4.You have to control this pramGa vr#tti.
5.Indifference should be shown when they do wrong things.
Indifference should be in the attitude.
Chapter 11 | Quotes From Pages 531-580
1.Endurance, self-study and surrender to the Divine
constitutes the yoga of action.
2.When you do this, your mind is in the moment and waiting
for nothing. However, you are still waiting. This adds a
different quality to the consciousness. It sharpens the
intellect and softens the heart.

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3.No achievement is possible if there is no tapas in one’s life.
4.Kriy yoga is the yoga of action. Action is a part of this
creation. There is activity in everything in creation—from
an atom to the sun, moon and the stars. The entire creation
is activity.
5.A weak person cannot achieve self knowledge, self
realization.
6.Without love, self-study becomes another dry topic.
7.Every atom is revolving around the nucleus and all the
planets are moving around. Yet, there is silence.
8.You may feel that somebody is close to the Master because
he smiles at and talks more often to them than he does to
you. This is your illusion.
9.Tapa means being fried or baked.
10.Kriy yoga is practiced to bring about samdhi and to
minimize the miseries or afflictions.
Chapter 12 | Quotes From Pages 581-661
1.Tapas of speech is saying only such things that do
not distress people, speaking the truth and

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 speaking the pleasant truth.
2.Mana%-prasda%—the pleasantness in the mind. It is a big
tapas to maintain the pleasantness of the mind.
3.Tapa means being fried or baked.
4.Svdhyya is being alert in self-study, in observing one’s
breath and emotions.
5.The deepest rest anyone can ever have is only through
surrender.

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Chapter 13 | Quotes From Pages 662-705
1.Avidy—ignorance of who you are, who others
are, how things are working... Ignorance makes
you hold on to them; hold on to your past.
2.Asmit—I, my, mine. Asmit is another cause of misery.
3.Rga—craving is the third misery. A deep craving in you,
craving of the senses.
4.Dves#a—aversion is the fourth misery. Hatred towards
anybody for anything in this world—self-hate or hating
anyone else is the biggest misery.
5.Abhinive[a is fear, fear of the unknown... A little fear
should be kept in the body, so that the body can be
maintained.
Chapter 14 | Quotes From Pages 706-744
1.te prati-prasava-hey% skkcm% || 10 ||
2.dhyna-hey%-tad-vr#ttaya% || 11 ||
3.kl[a-mkla% karma-[ayo
dr#cma-adr#cma-janma-vedan+ya% || 12 ||
4.sati mkle tad-vipka%-jti-yu%-bhog% || 13 ||

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5.te hlda-paritpa-phal% puGya-apuGya-hetutvt || 14 ||
6.du%kham eva sarvam vivekina% || 15 ||
7.heyam du%kham angatam || 16 ||
Chapter 15 | Quotes From Pages 745-809
1.Karma kle[a-mkla% karma-[ayo
dr#cma-adr#cma-janma-vedan+ya% || 12 ||
2.sati mkle tad-vipka%-jti-yu%-bhog% || 13 ||
3.te hlda-paritpa-phal% puGya-apuGya-hetutvt || 14 ||
4.pariGma-tpa-samskra-du%khai%-guGa-vr#tti-virodht-ca
du%kham eva sarvam vivekina% || 15 ||
5.heyam du%kham angatam || 16 ||
6.dracmr#-dr#[yayo% samyoga%-heya-hetu% || 17 ||
7.prak[a-kriy-sthiti-[+lam bhkta-indriya-tmakam
bhoga-apavarga-artham dr#[yam || 18 ||
8.viveka-khyti%-aviplav hna-upya% || 26 ||
9.tasya hetuh-avidy || 24 ||
10.tad-abhvd samyoga-abhvo hnam tad-dr#[e%
kaivalyam || 25 ||

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Chapter 16 | Quotes From Pages 810-944
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Chapter 17 | Quotes From Pages 945-1057
1.Practice of the limbs of yoga eliminates impurities,
brings the light of knowledge and discriminative
awareness (awareness of the distinction between
the seer and the scenery).

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2.The eight limbs of yoga are rules of social conduct, rules of
personal conduct, body-posture, breath-control, withdrawal
of the senses, focus of the mind, meditation and samdhi.
3.Non-violence, truth, non-stealing, chastity,
non-accumulation are the five yamas or rules of social
conduct.
4.Purity, contentment, penance, self study and surrender to
the Divine are the niyamas or rules of personal conduct.
5.When negative thoughts obstruct the observance of yamas
and niyamas, become aware of the consequences.
6.Being established in non-violence causes everyone in the
vicinity to lose the feeling of hostility.
7.Being established in Truth causes one’s actions to bear
fruit.
8.Being established in non-stealing causes all the jewels to
present themselves.
9.Being established in chastity gives great strength.
10.Being established in non-accumulation gives complete
knowledge of the underlying causes and reasons of

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 previous lifetimes.
Chapter 18 | Quotes From Pages 1058-1067
1.‘Yes, that is savitark samdhi, savicr samdhi.
That equanimity in your mind is there even when
you are acting, when you are doing things.’
2.‘Happiness and misery are different things. All these five
vr#ttis are klicma (miserable) and aklicma (not miserable).
They can comfort you or discomfort you.’
3.‘Don’t be stuck with the words so much, it is the same.
Dh+ is consciousness, dh+ is intellect. Same with
sampatti; sampatti is also the same—equanimous,
equanimity.’
4.‘Obstacles come and go but kle[as—deeper
impressions—remain longer than that.’
5.‘When you do meditation you become self-referral. You get
back to the Self.’
6.‘That maya is also divine. And it can be crossed over by
grace alone.’
7.‘If you practise Om chanting, then very soon you will let

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 go of everything.’
8.‘Valour and violence are different. When you are engulfed
in violence there is no valour in you.’

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Chapter 19 | Quotes From Pages 1072-1081
1.Vibhkti literally means miracle, that which
charms, is extraordinary. There is no dearth of
miracles on the path of a sdhaka, yoga
practitioner.
2.Discipline for a sdhaka, is different from that of a siddha,
a perfected being.
3.An expert cook doesn't have to go through the manuals.
Whatever he cooks will always taste good; otherwise he is
not an expert cook.
4.Dhyna is the continuous pouring of the mind.
5.Samdhi is when there is a centre everywhere but
circumference nowhere.
6.If you keep thinking, 'I'm poor, I don't have, I lack
so-and-so thing,' then only lack will increase because you
are making that type of dhyna.
7.Then who experienced that it is all empty? There must be
someone who experienced this emptiness, someone who
cognized that it's all empty. That is the Self!

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Chapter 20 | Quotes From Pages 1082-1095
1.Holding the mind in a place is focus (dhraG).
2.There, an unbroken flow in the content of the mind is
meditation (dhyna).
3.That (meditation) itself becomes samdhi when only pure
awareness remains, almost as if there is no self-cognition.
4.When all the three—dhran, dhyna and samdhi—come
together, it is samyama.
5.Mastery of that (samyama) brings transcendental
awareness.
6.That (transcendental awareness) should be applied in
previous planes of awareness.
7.These three (dhran, dhyna, samdhi) are subtler
(internal) than the previous ones.
8.However, they are gross (external) as compared to nirb+ja
samdhi.
Chapter 21 | Quotes From Pages 1096-1115
1.When all the three—dhran, dhyna and
samdhi—come together, it is samyama. What

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 does samyama do? It brings forth
siddhis—powers, in you.
2.Mastery of that (samyama) brings transcendental
awareness. On perfecting the samyama, you have the
access code to another world—the world of lights, the
world of heightened and transcendental consciousness.
3.That (transcendental awareness) should be applied in
previous planes of awareness. So when you get this power,
it can be utilized.
4.These three (dhran, dhyna, samdhi) are subtler
(internal) than the previous ones.
5.However, they are gross (external) as compared to nirb+ja
samdhi.
6.Nirodha is restraining the expressions of the five vr#ttis.
7.When the tendency of the mind to be scattered diminishes
and its tendency to be one-pointed rises, that is samdhi
pariGma.
8.When the one-pointedness of the mind rises and subsides
again like any other thought, that is Ekgrat pariGma of

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 the mind.
9.The dharm+ is the unchanging basis common to the latent,
manifest and unmanifest characteristics.
10.The types of transformations differ due to the differences
in the sequence of characteristics.

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Chapter 22 | Quotes From Pages 1116-1217
1.Nirodha means to rein in, not express. Nirodha
pariGma is when the tendency to rein in arises
and expressing subsides.
2.A steady flow of such a state results from this impression
(due to the practice of Nirodha PariGma).
3.When the tendency of the mind to be scattered diminishes
and its tendency to be one-pointed rises, that is samdhi
pariGma.
4.Often people think concentration is an act. Mahars#i
Patañjali says that concentration is an effect—of stillness
within, contentment within.
5.That’s why the Mahars#i says here—[ntoditau—it
appears and then it quietens down.
6.By this (the three pariGmas above) the transformation in
the essential nature, the transformation due to time and
transformation of characteristics in the senses (indriyas)
and the (five) elements is explained.
7.The dharm+ is the unchanging basis common to the latent,

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 manifest and unmanifest characteristics.
8.How you were when you were a baby is not how you are
today. Every particle, every atom of your body has
changed. Time has impacted the change.
9.When you are happy, time appears very short. When you
are miserable, time appears to be very long.
10.Both the ability to enjoy and retire come to you
simultaneously.
Chapter 23 | Quotes From Pages 1218-1322
1.By samyama on the three-fold transformation (of
essential nature, due to time and of
characteristics), there comes knowledge of past
and future.
2.The name associated with an object, the meaning of the
name and the object itself are commingled with one
another. By samyama on the distinction between these
three, comes the knowledge of the sounds made by all
beings.
3.Through the direct perception of latent impressions, comes

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 the knowledge of previous births.
4.By samyama on the content of one’s mind comes the
knowledge of others’ minds.
5.By samyama on friendliness and other attitudes, there
comes great strength.
6.The desirelessness for even that (the attainments in the
previous sutra) destroys the seeds of bondage and one
attains absolute liberation.
Chapter 24 | Quotes From Pages 1323-1354
1.The desirelessness for even that (the attainments in
the previous sutra) destroys the seeds of bondage
and one attains absolute liberation. Kaivalya is
oneness, a non-dual state achieved that is true
liberation.
2.When invited by the celestial beings, there is no reason to
accept the offer or smile with pride as it may again lead to
undesirable events.
3.Samyama on the present moment and its flow results in
knowledge that is born from discrimination.

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4.When the intellect and the consciousness become equally
pure, that is absolute liberation.
5.Perfect analysis leads you to perfect synthesis, which is
kaivalya. That is the goal of human existence. The purpose
in life is oneness.

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Chapter 25 | Quotes From Pages 1355-1370
1.You do your preparation, what you need to do but
the fruit of that action comes only when it should
come.
2.When a devotee says to the Divine, 'I will do it, You also
help me a little,' then God doesn’t work. When you raise
both your arms completely, 'I have no way out,' then help
arrives.
3.Until there is complete surrender, even God cannot come to
help us.
4.Intellect needs to be sharp, alert, awake but there is an
aspect in you which is beyond the intellect, which you need
to nurture.
5.The glory of surrender; this has come to people’s
experience but it should not be misused.
6.Even God cannot come to help us.
7.Yathechchhasi tath kuruo—do whatever you want to do,
but know for sure that what I wish alone will happen.
8.This is what Krishna says to Arjuna. In the end, He says,

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 'Leave all the dharma aside. Mm ekam [araGam
vraja—take refuge in Me alone.'
Chapter 26 | Quotes From Pages 1383-1409
1.The different kinds of perfection come with birth
or are attained through herbs, mantra, penance or
samdhi. Siddhi means perfection. Perfecting the
consciousness, its attributes and its abilities is
siddhi.
2.Transition into another life-state or form (in the next birth)
comes as a result of what is filled in one’s nature (forms
natural tendencies).
3.Incidental cause or action does not fill up one’s nature
(which happens on its own) but it does remove the
obstacles to the process, like a farmer (removes the barrier
to the field and water fills it up on its own).
4.Doership comes solely from a sense of I-ness.
5.It is the one mind that is the director of different activities
(or tendencies).
6.The actions of a yog+ are neither white nor black. They are

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 three-fold for others.
7.As they (the three-fold actions) lead up to fruition, they
manifest corresponding latent impressions.
8.Those (patterns of impressions) are beginningless because
the desire to live is eternal.
9.Impressions are held together by cause, motive, basis and
support.
10.Knowing the cause of the cause clears you of karma and
ensures that karma is not accumulated.
Chapter 27 | Quotes From Pages 1410-1434
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2.$$8M$&M5?*>>(AA#>(>.G5>-?5M/M$?0M5>8(>(>.M e
ne
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8M.C$?88M>0/K: 0B*$M5>$M e oe
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5.9G$A+2>6M0/>2.M,(H: 8C9@$$M5>&G7>.->5G$&->5: e
gge

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6.$@$>(>$ 8M50B*$K=8M$M/'M5-G&>&M '0M.>#>.M e
ghe
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8M/>$M e gle

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Chapter 28 | Quotes From Pages 1435-1464
1.The past and the future exist in reality, owing to
differences in characteristics.
2.Manifest (when in the present) or subtle (not manifested
when in the past or the future), they (characteristics) are of
the nature of the (three) guGas (sattva, rajas and tamas).
3.The reality of an object comes from the uniformity in
change (of the guGas).
4.Same objects may be perceived differently by different
minds because of the difference in paths of perception.
5.The (existence of the) object does not depend on any one
mind.
6.When the mind is inclined to the highest knowledge,
viveka (discrimination), it naturally gravitates towards
liberation.
7.For one who distinctly experiences the Self (distinct from
the intellect), the curiosity about the nature of one’s own
Self vanishes.
8.The modifications of the mind are always known by its

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 lord (the puruca) as the puruca is changeless.
9.Don’t think the vsans and es#an#s, impressions, are
just present only in your mind.
10.Having established your mind in the tman, don’t think
about anything else.
Chapter 29 | Quotes From Pages 1465-1494
1.sad jñt%-citta-vr#ttaya%-tat-prabho%
purucasya-apariGmitvt || 18 ||
2.na tat svbhsam dr#[yatvt || 19 ||
3.eka-samaye ca-ubhaya-anavadhraGam || 20 ||
4.cittntara-dr#[ye buddhi-buddhe%-atiprasaEga%
smr#ti-saEkara%-ca || 21 ||
5.vi[eca-dar[ina tma-bhva-bhvan-vinivr#tti% || 25 ||
6.tad-asaEkhyeya-vsanbhi%-citram-api parrtham
samhatya-kritvt || 24 ||
7.tad viveka-nimnam kaivalya-prgbhram cittam || 26 ||
8.tata% kle[a-karma-nivr#tti% || 30 ||
9.tad sarva-varaGa-mala-apetasya
jñnasya-nantyt-jñeyam-alpam || 31 ||

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10.purusha-artha-shknynm guGnm-pratiprasava%
kaivalyam svarkpa-praticmh v citi-[akti%-iti || 34 ||
Chapter 30 | Quotes From Pages 1495-1509
1.When there is no interest even in the fruits of
being established in that discriminative awareness,
there comes the samdhi which brings a cloud of
virtues.
2.Thereafter, all afflictions and impressions are removed.
3.Then, free from all the veils of impurities, with knowledge
that is infinite, there is almost nothing to be known.
4.Thereafter, the purpose of the (three) guGas is fulfilled and
their sequence of transformation comes to an end.
5.Absolute liberation is when the guGas, now devoid of the
puruca’s purpose (having attained it already), resolve back
to their source or when the consciousness is established in
its nature.

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Patanjali Yoga Sutras Questions
View on Bookey Website

Chapter 1 | The Discipline of Yoga| Q&A

1.Question
What does the term 'Atha' signify in the context of yoga?
Answer:The term 'Atha' means 'Now', indicating
that you must be prepared and alert before
beginning your yoga practice. It represents the
auspicious moment when you are ready to learn and
apply yoga.

2.Question
Why is yoga considered a discipline rather than an
imposition?
Answer:Yoga is a self-imposed discipline, meaning you
willingly take on the rules and practices rather than having
them forced upon you by external authorities. This
self-discipline is crucial for personal growth and
understanding.

3.Question

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When is discipline most relevant according to the text?
Answer:Discipline becomes relevant when pursuing actions
that may not be immediately enjoyable but are ultimately
beneficial. For example, a diabetic must exercise discipline
in their diet to avoid health complications.

4.Question
What are the three types of happiness and how do they
differ?
Answer:The three types of happiness are: (1) Sttvika
happiness, which is initially unenjoyable but leads to true joy
through discipline; (2) Rjasika happiness, which appears
enjoyable at first but leads to suffering; and (3) Tmasika
happiness, which is a false sense of happiness based on
misery.

5.Question
How does yoga help in engaging with the 'seer' rather
than the 'scenery'?
Answer:Yoga allows a person to withdraw their focus from
external distractions (the scenery) and instead concentrate on

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their inner self (the seer). This shift helps in experiencing a
deeper state of being and awareness.

6.Question
What does 'Yoga is restraining the modulations of
consciousness' mean?
Answer:This statement indicates that yoga is about gaining
control over the fluctuations of the mind (vr#ttis), which can
lead to distractions and prevent us from being present and
aware of our true nature.

7.Question
What are the five modulations of the mind according to
Patanjali?
Answer:The five modulations of the mind are: (1) PramGa
(seeking proof), (2) Viparyaya (wrong perception), (3)
Vikalpa (imagination), (4) Nidr (sleep), and (5) Sm[ti
(memory). These modulations affect our perception and
interaction with reality.

8.Question
How can one overcome the overpowering nature of these
vr#ttis?

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Answer:To overcome the overwhelming influence of these
vr#ttis, one needs to practice yoga that helps in regulating the
mind's tendencies, thereby allowing for a return to a state of
inner peace and awareness of the Self.

9.Question
What is the significance of being self-aware during yoga
practice?
Answer:Being self-aware during yoga practice helps to
centre the mind and directs your attention inward, fostering a
deeper connection with the Self rather than being
overwhelmed by external sensations and thoughts.

10.Question
How does the concept of proof relate to the practice of
yoga?
Answer:The concept of proof relates to yoga by illustrating
that true understanding and reality do not always rely on
external validation or logical proof. In yoga, one learns to
trust their inner experience rather than seeking external forms
of confirmation.

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Chapter 2 | The Modulations of the Mind| Q&A
1.Question
What is the essence of yoga according to Patanjali?
Answer:Yoga is the practice of restraining the
modulations of consciousness (citta-vrtti) to abide
in the true nature of the seer (the Self) rather than
being lost in the distractions of the external world.

2.Question
How does the mind typically engage with reality without
yoga?
Answer:Typically, the mind identifies with its
modulations—thoughts, perceptions, and sensory
experiences—losing sight of the true self. It becomes
engrossed in what it sees, hears, feels, or remembers, which
distracts from the essence of being.

3.Question
What happens when you restrain the modulations of the
mind?
Answer:When you restrain these modulations, you become
centered in your true nature, experiencing a sense of joy,

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peace, and self-awareness, free from the fluctuations of
thought and perception.

4.Question
What are the five types of mental modulations identified
by Patanjali?
Answer:The five modulations are: 1) PramGa (proof or valid
cognition), 2) Viparyaya (wrong perception), 3) Vikalpa
(imagination or fantasy), 4) Nidr (sleep), and 5) Sm[ti
(memory).

5.Question
How can one cultivate control over the mind's
modulations?
Answer:Control over the mind's modulations is cultivated
through two primary practices: abhysa (consistent practice)
and vairgya (dispassion). Together, they allow an individual
to remain centered in the present moment and reduce
distractions.

6.Question
Why is honoring the practice and commitment important
in yoga?

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Answer:Honoring the practice and maintaining consistency
are crucial because they establish firm grounding and ensure
that the practice becomes effective. When practiced regularly
and with respect, it leads to deeper insights and stability in
the mind.

7.Question
What does it mean to abide in the nature of the seer?
Answer:Abiding in the nature of the seer means being aware
of your true self—beyond thoughts, emotions, and sensory
experiences—achieving a state of pure awareness, free from
the distractions of the external world.

8.Question
What is the relationship between knowledge and proof in
yoga?
Answer:In yoga, the experience of 'I am' exists beyond proof
and knowledge. Truth and the essence of the self cannot be
confined to logical proofs or concepts; they are experienced
directly through self-awareness.

9.Question
How does distraction manifest in everyday life according

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to Patanjali?
Answer:Distraction manifests when individuals become
overly attached to sensory experiences, memories, or
illusions, leading to a constant state of yearning or
dissatisfaction instead of being present and connected to the
true self.

10.Question
What is the significance of memory (sm[ti) in the context
of mental modulations?
Answer:Memory is significant because it represents
experiences the mind has not fully let go of, influencing
current perceptions and emotions. It can hinder one's ability
to be present by tethering thoughts to the past.
Chapter 3 | Honoring the Practice| Q&A
1.Question
What are the two essential qualities that restrain the
modulations of the mind according to Patañjali?
Answer:The two essential qualities are abhysa
(practice) and vairgya (dispassion).

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2.Question
How does dispassion help us return to our true selves?
Answer:Dispassion helps us detach from cravings and
distractions, allowing us to focus on the present moment and
connect back to the seer, or our true self.

3.Question
What is the significance of 'abhysa' in attaining
self-awareness?
Answer:Abhysa is the effort to stay present and focused on
the seer, continuously bringing the mind back to the current
moment to cultivate self-awareness.

4.Question
What does it mean to practice with 'honour and respect'?
Answer:Practicing with honour and respect means dedicating
ourselves to our practice, engaging with gratitude and
sincerity, which leads to a deeper and more grounded
experience.

5.Question
Why is uninterrupted practice emphasized in the sutras?
Answer:Uninterrupted practice is essential because it helps

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establish a solid foundation for mindfulness and
self-awareness, allowing the practice to become ingrained in
daily life.

6.Question
How does craving create a barrier to meditation and
present awareness?
Answer:Craving distracts the mind by linking it to objects of
desire, preventing full engagement in the present moment,
which is necessary for effective meditation.

7.Question
What is 'parama vairgya' and how does it relate to our
desires?
Answer:Parama vairgya is the ultimate state of dispassion
where one is no longer attached to any cravings for
happiness. It allows for liberation from the cycle of desire
and unhappiness.

8.Question
How can one ensure they do not lose spontaneity while
practicing dispassion?
Answer:By understanding that true dispassion enhances

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engagement with the present rather than detaching from it,
one can maintain spontaneity and joy in every moment.

9.Question
What happens to our experience of life when we practice
dispassion effectively?
Answer:With effective dispassion, we become more centered
and can appreciate each moment fully, experiencing life with
freshness and joy as if it were new every time.

10.Question
Why is it said that dispassion connects us rather than
divides us?
Answer:Dispassion connects us by grounding us in the
present, allowing us to be fully engaged and aware in every
experience rather than being scattered across past regrets or
future hopes.

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Chapter 4 | Dispassion| Q&A
1.Question
What is dispassion according to Patanjali, and how can it
benefit our meditation practice?
Answer:Dispassion, or Vairgya, is described as
having control over the cravings that arise from
sense objects that we have experienced or heard of.
It can significantly benefit our meditation practice
by allowing us to remain centered in the present
moment, minimizing distractions caused by our
desires. Without dispassion, one cannot achieve the
calm and focus necessary for effective meditation,
leading to a more restful mind.

2.Question
How do cravings impact our ability to remain in the
present moment?
Answer:Cravings divert our attention to past experiences or
future desires, pulling us away from the present moment.
When we fixate on what we want or what we have wanted,

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we become disengaged from experiencing life as it unfolds,
which can lead to a sense of restlessness and prevent us from
meditating effectively.

3.Question
Is it possible to achieve true dispassion without sacrificing
joy and engagement in life?
Answer:Yes, true dispassion does not mean to be devoid of
joy or engagement. Rather, it enhances the quality of our
experience, making us more present and appreciative of life.
When we let go of cravings, we actually cultivate a deeper
joy that is always available in the present moment.

4.Question
What is the relationship between dispassion and conflict
in society?
Answer:Conflict arises from self-righteousness and selfish
cravings for possessions or outcomes. When people are
driven by their desires and cravings, they tend to justify their
actions against others, leading to societal discord. Dispassion
helps to reduce these cravings, encouraging a more collective

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and harmonious approach to life.

5.Question
How can experiencing the Self diminish cravings for
sensory pleasures?
Answer:Patanjali suggests that a glimpse of the Self reveals a
deeper joy and fulfillment that surpasses any sensory
pleasure. This profound experience naturally leads to a
decrease in cravings, as the allure of external objects pales in
comparison to the richness found within the Self. Such
encounters shift our focus from temporary pleasures to
lasting inner bliss.

6.Question
What role does faith ([raddh) play in achieving
samdhi, according to this chapter?
Answer:Faith is crucial for obtaining samdhi as it solidifies
our consciousness, bringing stability and strength. It helps
unify our scattered energies, making meditation more
effective. When we possess unwavering faith, we open
pathways to the deeper states of awareness and understanding

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essential for achieving samdhi.

7.Question
Can 'desire' for meditation be a hindrance, and how do
we navigate this paradox?
Answer:While Mahars#i Patanjali emphasizes the need to
rein in worldly desires, he also stresses the importance of a
passionate pursuit for genuine practices. Thus, one must
balance the intensity of desire for meditation with dispassion
towards sensory cravings. This dual approach facilitates
depth in practice without being entangled by external desires.

8.Question
What does it mean to experience 'asmit' in meditation?
Can you describe this state?
Answer:Asmit refers to the pure sensation of 'I am'
experienced during deep meditation. In this state, one
transcends the personal identity and roles, simply embodying
existence itself. It's a profound sense of presence where one's
individual characteristics fade away, leaving behind the
essence of being, which can feel liberating and deeply serene.

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9.Question
How might vibrant experiences in nature lead to a state of
samdhi?
Answer:Experiences in nature can immerse the mind,
creating a profound connection that temporarily transcends
personal identity and worries. In these moments, individuals
may lose awareness of their troubles as they become one
with the beauty and vastness around them, naturally entering
a state of equanimity and presence, akin to samdhi.

10.Question
What can be learned from Alexander's encounter with
the sanys+ about material pursuits and dispassion?
Answer:Alexander's experience demonstrates that all worldly
conquests and possessions ultimately hold no lasting value
compared to inner peace and dispassion. The sanys+,
unaffected by worldly power or allure, embodies the strength
of dispassion by recognizing that true fulfillment lies within,
rather than through external achievements.
Chapter 5 | Types of Samdhi| Q&A

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1.Question
What is the highest state of dispassion according to
Patanjali?
Answer:The highest state of dispassion, or tatparam
puruca-khyte%, comes from the experiential
knowledge of the glory of the Self, which diminishes
cravings for sensory pleasures spontaneously when
one has a glimpse of the Self.

2.Question
How can a glimpse of the Self affect one’s cravings?
Answer:A glimpse of the Self can cause cravings for sensory
objects to diminish automatically, as the joy derived from the
Self surpasses any worldly desire.

3.Question
What are the four types of samdhi mentioned in the
text?
Answer:The four types of samdhi are vitarka (logic), vicra
(thoughts), nanda (bliss), and asmit (the sense of 'I am').
Each involves different ways of experiencing awareness and
leads to a meditative state.

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4.Question
What is vitarka samdhi?
Answer:Vitarka samdhi is achieved through a spirit of
inquiry or specialized logic, such as asking deep questions
like 'Who am I?', which leads one toward Self-knowledge.

5.Question
What is the role of faith in achieving samdhi, according
to the text?
Answer:Faith, or [raddh, stabilizes consciousness and
integrates the personality, facilitating meditation and
enabling a person to enter deeper states of samdhi.

6.Question
How does the practice of meditation influence the mind?
Answer:Meditation can quiet the mind's chatter, leading to a
state of rest and allowing residual impressions to surface,
ultimately aiding in achieving higher states of consciousness.

7.Question
What is prak[ti-lay, and how does it relate to samdhi?
Answer:Prak[ti-lay refers to the deep immersion into nature
or the universe, wherein one loses the awareness of self. This

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dissolution can lead to a state of samdhi, as all thoughts
disappear in nature.

8.Question
What does Patanjali say about the effectiveness of
practice in attaining samdhi?
Answer:He states that through intense practice
(t+vra-samvegnm), the attainment of samdhi becomes
expedited, emphasizing the need for a passionate desire for
spiritual growth.

9.Question
What does 'Om' signify in the context of the text?
Answer:Om is considered the true name of the divine
consciousness, embodying the essence of existence and
serving as a powerful tool in meditation that connects one to
the entirety of consciousness.

10.Question
What happens when one chants 'Om' according to the
text?
Answer:Chanting 'Om' reveals its meaning, connecting the
practitioner to the totality of being, leading to a blossoming

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of consciousness where obstacles during meditation
dissipate.

11.Question
How does the text describe the difference between
thoughts and consciousness during meditation?
Answer:In meditation, one begins to recognize that they are
separate from their thoughts and feelings, experiencing a
state of pratyak-cetan or witness consciousness, which leads
to clarity and the dissolution of obstacles.

12.Question
What is the significance of the relationship between faith
and doubt as described in the chapter?
Answer:Faith consolidates and strengthens the
consciousness, while doubt scatters and weakens it. A strong
faith leads to a profound experience in meditation, while
doubt hinders spiritual progress.

13.Question
How does the text distinguish between the ego and the
sense of 'I am'?
Answer:The text notes that the sense of 'I am' (asmit) in

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deep meditation is not ego; rather, it is a pure awareness of
existence, free from personal characteristics or roles.

14.Question
What is the overarching theme of this chapter from the
Yoga Sutras?
Answer:The chapter emphasizes the importance of attaining
self-knowledge through various forms of samdhi, the roles
of faith and practice, and the realization of the divine
presence within oneself.
Chapter 6 | Who is God?| Q&A
1.Question
What is the essence of surrendering to God according to
the Yoga Sutras?
Answer:Surrendering to God is achieving a full
blossomed state of consciousness. It involves
recognizing that the core of existence, referred to as
God or *[vara, is rooted in love, which governs all
creation.

2.Question
How does Patanjali define God?

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Answer:God, or *[vara, is defined as a special consciousness
untouched by misery, karma, or desires. This means the
Divine is free from the impacts of any actions or
consequences, representing a purity of existence.

3.Question
What is the relationship between love and the Divine as
described in the text?
Answer:Love is the driving force of creation, and it is
synonymous with God. Just like the sun governs the solar
system, love is the central force in our lives and aligns with
the idea that 'God is love'.

4.Question
How does the consciousness connect to knowingness?
Answer:The text suggests that within the Lordship exists the
seed of all-knowingness. This consciousness allows one to
access all knowledge—historically and
contemporarily—highlighting the timeless nature of this
wisdom.

5.Question
What challenges does one face on the path of yoga

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according to Patanjali?
Answer:Patanjali lists obstacles including physical illness,
mental dullness, doubt, carelessness, laziness, obsessions,
delusions, and the inability to progress or maintain a peaceful
state. Each of these can detract from one’s practice.

6.Question
What does pratyak-cetan mean, and how is it achieved?
Answer:Pratyak-cetan refers to the realization of one's true
consciousness, separate from thoughts and emotions. This
state is achieved through regular chanting of Om, leading to a
clearer awareness of the self.

7.Question
How does the text describe the importance of Om?
Answer:Om is described as the true name of God, signifying
the eternal essence of consciousness. Chanting Om connects
one to their innermost being and the core of existence,
facilitating spiritual growth and a sense of unity with the
Divine.

8.Question

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What are some types of karma mentioned, and how do
they relate to *[vara?
Answer:The text describes four types of karma—those of
merit, demerit, mixed results, and neither. *[vara, being free
from karma, represents the core existence that transcends
these limitations.

9.Question
What is the significance of recognizing God within
oneself?
Answer:Recognizing God as the core of one's being indicates
that this divine consciousness is not separate or distant but
integral to everyone's essence. It reminds us that the Divine
is within, accessible through surrender and devotion.

10.Question
How does understanding obstacles help in yoga practice?
Answer:Awareness of obstacles—such as doubt, lethargy, or
distractions—helps practitioners identify and overcome these
barriers to maintain focus and progress on their spiritual
journey.

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Chapter 7 | Obstacles on the Path| Q&A
1.Question
What are the main obstacles that practitioners face on the
path of yoga?
Answer:The main obstacles include bodily illness
(vydhi), mental dullness (styna), doubt (sam[aya),
carelessness (pramda), laziness (lasya), inability
to let go of cravings (avirati), delusions
(bhrntidar[ana), inability to attain any meditative
state (alabdha-bhkmikatva), and inability to hold
any attained state (anavasthitatva). These obstacles
can distract and hinder progress in yogic practices.

2.Question
How can illness affect our yoga practice?
Answer:Illness can significantly hinder yogic practice by
making the body restless and distracting the mind.
Practitioners often struggle more during meditation and
sdhan when affected by bodily ailments like fever or
coughing.

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3.Question
What role does doubt play in one's progress on the yoga
path?
Answer:Doubt manifests as uncertainty in oneself
(self-doubt), the effectiveness of the techniques (doubt in the
technique), and trust in the Guru (doubt in the Guru). These
doubts can prevent a person from moving forward on their
yoga journey and hinder their spiritual growth.

4.Question
What is pramda and how does it manifest in our lives?
Answer:Pramda refers to willful negligence or carelessness,
where one knowingly engages in harmful actions while
ignoring what they should be doing. Examples include
unhealthy eating habits despite knowing better and
procrastinating important tasks.

5.Question
How do we define avirati and its significance in yoga?
Answer:Avirati is the inability to relinquish cravings and
obsessions, making it difficult for the practitioner to focus
and meditate. This attachment to sensory pleasures pulls the

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individual away from achieving a centered and stable state of
mind.

6.Question
What is bhrntidar[ana and what dangers does it pose to
seekers?
Answer:Bhrntidar[ana represents delusions or
hallucinations where practitioners might imagine themselves
as special or distracted by visions that are not entirely true.
This can lead to attachments to false ideas about themselves
or their practice, potentially misguiding their spiritual
journey.

7.Question
What is the significance of 'eka-tattva-abhysa' in
overcoming obstacles?
Answer:Eka-tattva-abhysa refers to concentrating on one
principle or focus to counter the distractions faced during
practice. By fixing one’s attention, like chanting 'Om',
practitioners can quiet their mind and move past obstacles.

8.Question
How can the four attitudes of friendliness, compassion,

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goodwill, and indifference help in maintaining a pleasant
state of mind?
Answer:These attitudes help cultivate a balanced mind:
friendliness towards the happy prevents jealousy, compassion
towards the suffering allows you to help without being
dragged down, goodwill towards the virtuous encourages
positive connections, and indifference to negativity keeps
your mind free from unnecessary disturbances.

9.Question
What is the relationship between breath control and the
state of mind according to Patanjali?
Answer:Control over breathing, particularly through
techniques like prGyma, can significantly influence the
state of mind. By manipulating the rhythm of breath,
practitioners can tap into deeper states of stillness, thereby
calming their thoughts and emotions.

10.Question
How does knowledge of sleep and dreams contribute to
attaining samdhi?

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Answer:Understanding the nature of sleep and dreams—a
state where identities and cravings disappear—can help calm
the mind. Recognizing that everyday reality is akin to a
dream allows practitioners to let go of attachments and
awaken to deeper truths, thus facilitating samdhi.

11.Question
What can practitioners learn from the concepts of
'v+targa' and 'vi[ok'?
Answer:'V+targa' entails letting go of cravings and
attachments, leading to inner stability, while 'vi[ok' refers
to achieving a state devoid of sorrow. Focusing on people
who embody these qualities can help practitioners cultivate
similar traits within themselves, transitioning to a lighter,
more joyful consciousness.
Chapter 8 | Overcoming the Obstacles| Q&A
1.Question
What is the essence of overcoming obstacles according to
Patanjali?
Answer:To overcome obstacles, practice one

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principle—eka-tattva-abhysa%, which means
focusing on a single point or principle, such as
chanting ’Om’. This singular focus helps unify the
mind and counters restlessness, leading to clarity
and peace.

2.Question
How can focusing on one principle lead to joy?
Answer:A divided mind is the source of misery. By focusing
on one principle, whether it is God, the Guru, or simply the
essence of creation, the mind becomes unified, leading to
joy, peace, and bliss.

3.Question
What attitudes can help maintain a pleasant state of
mind?
Answer:Cultivating four attitudes: friendliness towards the
happy (maitr+), compassion for the suffering (karuG), joy
for the virtuous (mudit), and indifference towards the
unethical (upekc) can help maintain a pleasant state of
mind.

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4.Question
Why is compassion recommended over friendliness
towards those who are suffering?
Answer:Compassion is preferred because being friendly with
those who suffer can pull you down into their negativity,
whereas compassion allows you to maintain your joy and
help them rise without being dragged down yourself.

5.Question
How does breathing control relate to mental calmness?
Answer:By consciously regulating the breath, particularly
focusing on exhalations or patterns of breathing, the state of
the mind can be transformed, leading to calmness and focus.

6.Question
What role do sensory experiences play in attaining higher
consciousness?
Answer:Focusing intently on sensory experiences (sight,
sound, taste, etc.) can lead you to a higher state of
consciousness, as it helps settle the mind and brings stability.

7.Question
How does staying with someone joyful affect your own

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state of mind?
Answer:Being around joyful individuals can uplift your
mood and enhance your own feelings of happiness, as our
minds are influenced by the emotions of others.

8.Question
What is nirvitark samdhi and why is it significant?
Answer:Nirvitark samdhi is a state where there is no
questioning of self; it represents pure existence without
thoughts—just awareness of 'I am'. It signifies deep spiritual
achievement and connection with the essence of being.

9.Question
How can samdhi lead to spiritual fulfillment?
Answer:Attaining proficiency in samdhi, especially in the
state of nirvicra samdhi, brings spiritual fulfillment by
illuminating the mind, reducing chatter, and allowing deep
internal awareness to blossom.

10.Question
What is the significance of patience in the pursuit of
spiritual growth?

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Answer:Patience is crucial in spiritual practices. While
enthusiasm is necessary, without patience, it can lead to haste
and frustration. A balanced approach yielding both
enthusiasm and patience creates an effective path to growth.

11.Question
What is the overall goal of the methods and principles
taught by Patanjali?
Answer:The goal is to realize the nature of the mind,
experience unity, and cultivate a state of consciousness that
transcends suffering, fostering joy, clarity, and ultimately,
spiritual enlightenment.
Chapter 9 | The Fruit of the Practice| Q&A
1.Question
What is gained when one practices inner stillness
according to Patanjali?
Answer:When one practices inner stillness, they
gain control over the smallest and the largest aspects
of consciousness, realizing that their consciousness is
both vast and subtle. This calmness allows them to

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experience the delicate yet expansive nature of their
being.

2.Question
How does a stable mind affect our perception of the
world?
Answer:A stable mind acts like a polished crystal, enabling
clearer perception. It reflects experiences without getting
stained by them, improving how one enjoys every aspect of
life, making everything appear more beautiful and blissful.

3.Question
What does savitark sampatti refer to?
Answer:Savitark sampatti refers to a state where the
differences between word, meaning, and experience become
negligible, allowing for a logical and orderly understanding
of the universe.

4.Question
What is the difference between nirvitark and savitark
sampatti?
Answer:Nirvitark sampatti is a state of being devoid of
any thought where only presence exists, while savitark

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contains some level of engagement through thought and
understanding.

5.Question
What is the significance of samdhi with devotion?
Answer:Samdhi achieved through devotion is seen as
effortless. Whereas some samdhi requires intense effort,
devotion facilitates a natural and more accessible entry into
meditative states.

6.Question
How does Patanjali describe the importance of effort in
attaining samdhi?
Answer:Patanjali indicates that the level of effort directly
correlates with how quickly samdhi is attained. The more
one invests in their practice, the quicker they can experience
deeper states of consciousness.

7.Question
What role do impressions from samdhi play in a
person’s life?
Answer:The impressions gained from samdhi can override
and diminish the impact of previous negative experiences or

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mindsets, facilitating personal renewal and transformation.

8.Question
How can one achieve knowledge of sleep and dreams
according to Gurudev?
Answer:By consistently practicing meditation and cultivating
dispassion, one can attain knowledge of their dream states
and sleep patterns, leading to greater awareness and control
over these experiences.

9.Question
What does nairantaryam mean in the context of practice?
Answer:Nairantaryam means practicing without breaks,
ideally every day, emphasizing the importance of continuous
engagement in one's spiritual practices.

10.Question
What is the relationship between mindfulness and the
principles of yoga as described by Gurudev?
Answer:Mindfulness is viewed as a modern interpretation of
being alert and aware, which is fundamental to meditation.
It’s considered a preliminary step (the driveway) towards the
deeper practice of meditation (the home).

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Chapter 10 | Questions and Answers| Q&A
1.Question
What is the importance of pramGa, viparyaya, vikalpa,
and smr#ti in our actions?
Answer:Patanjali emphasizes that every action we
take is influenced by these four modulations of
consciousness: pramGa (evidence), viparyaya
(wrong understanding), vikalpa (imagination), and
smr#ti (memory). They shape our experiences and
understanding of reality, thus making them essential
for conscious living.

2.Question
How should one balance normal life and the management
of mental modifications (vr#ttis)?
Answer:Patanjali advises not to eliminate vr#ttis but to
control them. It's important to manage your mental states
while engaging in everyday activities to maintain mental
health and stability.

3.Question
What role does effort and devotion play in achieving

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samdhi?
Answer:According to Patanjali, intense effort leads to
quicker attainment of samdhi, while complete devotion can
also facilitate this process. Both aspects highlight the
multifaceted path to spiritual realization.

4.Question
How can one recognize if they have experienced samdhi?
Answer:Recognition of samdhi comes from awareness.
Patanjali describes various types of samdhi, emphasizing
that success in this state stems from clarity and effort in
practice, distinguishing it from ordinary experiences.

5.Question
What does it mean to cultivate indifference towards
negative influences, especially from loved ones?
Answer:Indifference towards negative traits in close relations
means protecting your mental peace without being
emotionally overwhelmed. It doesn’t call for inaction but
encourages maintaining an inner calm while being aware of
the impact of their actions.

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6.Question
What is the significance of listening and being present in
the moment concerning samdhi?
Answer:When one is fully engaged in attentive listening, it
itself can be considered a state of samdhi. Presence in the
moment cultivates awareness, which is foundational for
deeper states of consciousness.

7.Question
How can the knowledge of sleep and dreams aid in
spiritual practice?
Answer:Understanding sleep and dreams requires continuous
practice, meditation, and reminders of the transient nature of
life, which leads to the realization of deeper spiritual truths.

8.Question
Are there different methods that influence the type of
samdhi experienced?
Answer:Yes, different practices lead to various samdhi
states like bhva samdhi (devotional ecstasy) and prajñ
samdhi (intellectual insight). The method influences the
experience, but the ultimate aim remains the realization of

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the Self.

9.Question
What does nairantaryam mean in the context of practice?
Answer:Nairantaryam refers to the necessity of daily
practice. Consistent engagement in meditation and spiritual
activities is vital for progress on the path.

10.Question
How does mindfulness relate to the practice of yoga?
Answer:Mindfulness is essentially an aspect of yoga practice.
While it enhances alertness in daily life, true yoga meditation
goes deeper, allowing for a fuller engagement with the self.
Chapter 11 | Kriy Yoga| Q&A
1.Question
What is Kriy Yoga and what are its components?
Answer:Kriy Yoga is the yoga of action, comprising
three main components: tapas (endurance and
self-discipline), svdhyya (self-study and
introspection), and +[varapraGidhna (surrender to
the Divine). Each component plays a crucial role in

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strengthening the body and mind, purifying
consciousness, and bringing about spiritual growth.

2.Question
How does focusing on the present differ from anxiety
about the future?
Answer:When someone is anxious, they are constantly aware
of time passing, often worrying about what will happen next.
In contrast, focusing on the present means truly being
immersed in the current moment, letting go of attachments to
past or future events. This shift turns waiting into a form of
union with time, enhancing consciousness and mental clarity.

3.Question
Why is endurance (tapas) important in life?
Answer:Endurance, or tapas, is essential because it builds
strength and resilience. It encourages one to willingly face
discomfort or challenges, leading to personal growth. The
process of enduring hardships ultimately leads to greater
physical and mental capabilities, essential for achieving
self-realization.

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4.Question
What is the significance of self-study (svdhyya)?
Answer:Self-study is vital because it involves introspection
and understanding one's thoughts, emotions, and motivations.
By studying oneself, individuals can uncover deeper truths
about their nature and realize their true essence, leading to
emotional clarity and spiritual growth.

5.Question
How does surrendering to the Divine (+[varapraGidhna)
contribute to personal development?
Answer:Surrendering to the Divine helps individuals to
experience profound peace and connection. It requires letting
go of the ego and recognizing that everything in life is part of
a larger divine plan. This awareness transforms one's
approach to life, fostering harmony and fulfillment.

6.Question
What are the three types of tapas?
Answer:The three types of tapas are: bodily tapas, which
involves physical discipline and hygiene; vEmaya tapas,
which pertains to speaking responsibly and kindly; and

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manomaya tapas, which focuses on maintaining mental peace
and clarity.

7.Question
Can you explain the relationship between tapas and
self-realization?
Answer:Tapas is the foundation for self-realization because it
cultivates strength and endurance necessary for personal
growth. Engaging in tapas helps individuals face challenges
that ultimately lead them to greater self-awareness and
realization of their true nature.

8.Question
What happens when we practice Kriy Yoga, specifically
Sudar[ana Kriy?
Answer:Practicing Sudar[ana Kriy allows participants to
engage in breathing techniques that facilitate tapas, promote
self-study during the practice, and foster surrender. It has
been shown to lead individuals toward moments of samdhi,
or heightened states of consciousness, while also alleviating
personal misery.

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9.Question
How are thoughts, emotions, and the sense of Self
interconnected according to Patanjali?
Answer:Patanjali suggests that our sense of Self is often
confused with our thoughts and emotions. Through self-study
and introspection, one can learn to distinguish between what
is temporary (thoughts and emotions) and the enduring
nature of the true Self, leading to greater inner peace.

10.Question
What role does surrender play in alleviating suffering or
misery?
Answer:Surrender helps to alleviate suffering by allowing
individuals to release their attachment to outcomes and trust
in a higher power. This relinquishing of control can lead to a
sense of relief and peace, diminishing the intensity of
personal suffering.
Chapter 12 | Three Types of Tapas| Q&A
1.Question
What are the three types of tapas mentioned in the Yoga
Sutras?

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Answer:The three types of tapas are: 1) Bodily tapas
(Ky) - Focuses on physical hygiene, control over
senses, and abstaining from lethargy; 2) Speech
tapas (Vkya) - Involves speaking truthfully, kindly,
and positively, ensuring that what we say does not
cause distress; 3) Mental tapas (Manas) - Pertains to
maintaining mental peace, calmness, silence of the
mind, and recognizing the Self in others.

2.Question
How is bodily tapas practiced according to the text?
Answer:Bodily tapas is practiced by maintaining personal
hygiene, controlling desires for the senses, and being
disciplined, such as abstaining from certain activities, even if
they are tempting (like watching TV or indulging in delicious
food). It emphasizes the importance of control and discipline
over one's physical body and senses.

3.Question
What constitutes speech tapas and why is it important?
Answer:Speech tapas involves choosing words that do not

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distress others, speaking kind and truthful words, and also
practicing silence when necessary. It is important because
our words can greatly impact others' emotions and
perceptions, making it crucial to speak in a way that uplifts
and does not harm.

4.Question
Explain the concept of manomaya tapas and its
significance.
Answer:Manomaya tapas is related to the cultivation of a
pleasant and composed mind. It includes maintaining inner
peace, silencing the chattering mind, and regularly returning
to the centered Self. This type of tapas is significant as it
impacts how we perceive the world and interact with others,
allowing for a more conscious and compassionate life.

5.Question
What are the five types of fire (pañcgni) related to tapas,
and why are they relevant?
Answer:The five types of fire are: 1) Bhutgni (fire for
warmth); 2) Kmgni (fire of desire and passion); 3)

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Jat%argni (fire of digestion); 4) Premgni (fire of love); and
5) Baavgni (fire of criticism). They are relevant because
each 'fire' relates to different aspects of life and desires,
teaching us how to navigate them with balance, and
emphasizing the need for practices (tapas) to sustain a
healthy and fulfilling life.

6.Question
What is the role of svdhyya in kriy yoga?
Answer:Svdhyya, or self-study, plays a crucial role in
kriy yoga as it encourages introspection and observation of
one’s thoughts and emotions. It involves understanding one's
motivations and the nature of desires, leading to a deeper
realization of the Self and fostering a clearer perspective on
one's actions.

7.Question
Why is the practice of +[varapraGidhna necessary after
tapas and svdhyya?
Answer:*[varapraGidhna, or surrender to the Divine, is
necessary after tapas and svdhyya to infuse love and

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devotion into the spiritual practice. Without surrender, the
practices of tapas and svdhyya can become dry and
ego-driven. Surrender introduces humility and a sense of
connection to the universal consciousness, leading to a fuller
spiritual experience.

8.Question
What is the significance of understanding ignorances
(avidy) and its effects on miseries?
Answer:Understanding avidy is significant because it is the
root cause of all other miseries (kle[as) such as asmit (ego),
raga (craving), dveca (aversion), and abhinive[a (fear).
Acknowledging one’s ignorance allows for the dissolution of
these miseries, leading to a clearer understanding of the self
and the world around. It encourages a journey towards
knowledge and enlightenment.

9.Question
How is confidence connected to suffering according to the
teachings?
Answer:Confidence is related to suffering through the

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concept of asmit (ego). When people tether their identities
and worth to their achievements or roles, they can experience
suffering when those are challenged or diminished. Realizing
that self-worth is independent of external validation helps
mitigate this suffering.

10.Question
In what way does kriy yoga align with overcoming
human miseries?
Answer:Kriy yoga aligns with overcoming human miseries
by integrating the practices of tapas, svdhyya, and
+[varapraGidhna, all of which aim to purify the self,
enhance awareness, and foster a deep sense of connection
and surrender. By engaging in these practices, individuals
work through their kle[as or sources of misery, leading to
greater peace and self-realization.

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Chapter 13 | Types of Miseries| Q&A
1.Question
What are the five types of miseries according to
Patanjali's Yoga Sutras?
Answer:The five types of miseries are avidy
(ignorance), asmit (egoism or the sense of 'I'), rga
(craving), dveca (aversion), and abhinive[a (fear).

2.Question
How does ignorance (avidy) manifest in our lives?
Answer:Ignorance leads to a misunderstanding of our true
nature and the nature of the world, making us cling to beliefs
and ideas that are transient or false. It makes us identify with
our body or thoughts, while in truth, our identity is
ever-changing. It causes us to equate that which is
impermanent with what is permanent.

3.Question
What does asmit (egoism) signify and how does it affect
our perspective?
Answer:Asmit signifies the sense of 'I' or 'mine.' It leads to
a rigid sense of self that can distort how we perceive

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experiences, making us overly attached to our identity and
achievements, which in turn can cause misery when our
self-image is threatened.

4.Question
Can you explain how craving (rga) and aversion (dveca)
work together to create suffering?
Answer:Craving leads to a desire for pleasurable experiences,
where the longing for those experiences can cause distress
when they are unattainable. Conversely, aversion causes us to
reject what we deem unpleasant, creating negative emotions
towards those experiences or individuals. Both craving and
aversion stem from our reactions to pleasure and pain,
leading to a cycle of suffering.

5.Question
What is abhinive[a, and how does it relate to our innate
fears?
Answer:Abhinive[a is the fear of the unknown, particularly
the fear of loss or death. It exists in varying degrees even
among the wise, serving as a protective instinct that keeps us

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alert to danger, but can become debilitating if it evolves into
paranoia or excessive insecurity.

6.Question
How can one start to dissolve these miseries (kle[as)
according to the teachings?
Answer:One can begin to dissolve the kle[as through
self-awareness and recognizing their sources in ignorance.
Meditation is emphasized as a powerful means to transform
these miseries from a gross to a subtle state, allowing the
mind to return to its true essence or Self.

7.Question
What role does meditation play in overcoming miseries?
Answer:Meditation serves to destroy the modifications
brought about by kle[as, helping individuals become lighter
in spirit and thought, and reconnect with their innate peace
and knowledge.

8.Question
How can boredom in meditation be perceived positively?
Answer:Boredom can be seen as a challenge to overcome
rather than an obstacle. It signifies old patterns being burned

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away and serves to deepen sensitivity and awareness,
ultimately assisting in the spiritual evolution.

9.Question
What is the significance of recognizing avidy as a root of
other kle[as?
Answer:Recognizing avidy is crucial because it is the root
cause from which all other forms of suffering arise.
Acknowledgment of ignorance leads to a broader
understanding that can dissolve asmit, rga, dveca, and
abhinive[a, facilitating growth and inner peace.

10.Question
What is the importance of the concept of change in
understanding oneself?
Answer:Understanding that everything is constantly
changing helps prevent attachment to fixed identities and
beliefs, enabling a more flexible approach to life.
Recognizing that both body and mind are in continuous
transformation allows for letting go of past identities and
fears.

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Chapter 14 | Eliminating the Cause of Misery| Q&A
1.Question
What does Patanjali mean by ‘bringing kle[as from the
gross to the subtle’?
Answer:It signifies the process of understanding the
deeper roots of our miseries. By moving from the
external, evident issues (gross) to the underlying
emotional and psychological causes (subtle), we gain
clarity on how to resolve these afflictions.

2.Question
How can meditation help in eliminating miseries?
Answer:Meditation helps in quieting the mind and
eliminating the modifications of the kle[as. It allows us to
detach from the pain and distractions of life, making us feel
light and closer to our true self.

3.Question
Why should we embrace periods of boredom, according
to the text?
Answer:Embracing boredom is essential as it signifies the
burning away of old impressions in our mind. Instead of

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fearing boredom, we should see it as an opportunity for
growth and becoming more sensitive to our inner self.

4.Question
What impact do past actions (karmas) have on our
current and future lives?
Answer:Our past actions shape our experiences and the
circumstances we find ourselves in, both in this life and the
next. They create karmic impressions which need to be
addressed through introspection and meditation.

5.Question
What is the difference between jti, yu, and bhoga in the
context of karma?
Answer:Jti refers to the type of life (human or animal), yu
represents the lifespan we have, and bhoga embodies the
experiences and pleasures we encounter in life. While jti is
fixed, we have the ability to influence yu and bhoga through
our actions and spiritual practices.

6.Question
How can one alter the consequences of their karma?
Answer:Through dedicated meditation and spiritual

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practices, one can cleanse their consciousness and lessen the
impact of their karmas, thus changing their experiences for
the better.

7.Question
What is the significance of the statement ‘everything is
misery’?
Answer:This perspective encourages detachment from both
pleasure and pain, helping one to navigate life without undue
attachment or expectation, fostering a state of equanimity.

8.Question
How do layers of ‘misery’ manifest according to the text?
Answer:There are three layers - pariGma dukha (the pain of
remembering past joys), tpa dukha (current suffering), and
samskra dukha (impressions of past sufferings that linger).
Recognizing these layers helps in addressing the root causes.

9.Question
What does ‘heyam du%kham angatam’ encapsulate?
Answer:This pivotal teaching signifies the avoidance of
future suffering by being proactive in our awareness and
actions, leveraging yoga practices to mitigate potential

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miseries before they manifest.
Chapter 15 | Karma| Q&A
1.Question
What is the main theme of Chapter 15 in the Yoga Sutras
by Patañjali?
Answer:The main theme of Chapter 15 is the nature
of suffering, its causes, and how to overcome it
through discrimination and understanding of self. It
emphasizes that pain is inherent in all experiences,
and highlights the importance of recognizing one's
identity beyond external roles or appearances.

2.Question
How do past actions influence our present and future
experiences according to the chapter?
Answer:According to the chapter, past actions (karmas)
shape our current existence and future experiences,
determining aspects like birth (jti), lifespan (yu), and
enjoyment or suffering in this life (bhoga). Actions can yield
results immediately or take time, as different seeds take

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different durations to bear fruit.

3.Question
What does Patañjali mean by
'Drcma-adrcma-janma-vedan+ya%'?
Answer:'Drcma-adrcma-janma-vedan+ya%' means that the
miseries we face are rooted in karma, affecting us in this life
and the next, manifesting as experiences we must endure. It
suggests that unless we cleanse our consciousness of these
miseries, we will continue to suffer in varied ways across
lifetimes.

4.Question
What is the significance of the last impression before
death in determining rebirth?
Answer:The last impression before death significantly
influences rebirth, as illustrated by stories like that of
Ajmila, where the final thoughts at death can dictate the
next life. This emphasizes the importance of mental clarity
and focus on spiritual goals at the end of life.

5.Question
Can we change our lifespan or experiences, and how?

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Answer:Yes, we can change our lifespan (yu) and
experiences (bhoga) through spiritual practice and
meditation. While our birth (jti) is fixed, engaging in
practices that promote meditation and awareness can enhance
the quality and duration of life.

6.Question
What is the relationship between pleasure and pain as
discussed in the chapter?
Answer:The chapter discusses how pleasure inherently
contains elements of pain, as experiences are fleeting. Joy
can lead to attachment and ultimately suffering when those
experiences end. Every pleasurable moment can turn into
pain due to its impermanence, highlighting the cyclical
nature of joy and sorrow.

7.Question
What does Patañjali say about the nature of the seer and
the scenery?
Answer:Patañjali describes the seer (the self) as pure
consciousness that often confuses itself with the scenery (the

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external world). This identification is at the root of suffering.
By realizing the separation between the seer and the scenery,
one can attain liberation (kaivalya).

8.Question
How can one avoid future suffering according to the
sktras?
Answer:To avoid future suffering (heyaA du%kham
angatam), one should engage in regular spiritual practices
like meditation that help dissolve past karmic impressions
and clear the mind of ignorance, fostering a deeper
understanding of self.

9.Question
What is the role of ignorance in the interplay between the
seer and the scenery?
Answer:Ignorance (avidy) plays a crucial role by causing
the seer to become entangled with the scenery, leading to
suffering. Liberation occurs when the seer recognizes its true
nature as separate from the scenery.

10.Question
How does the concept of 'viveka' contribute to one's

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understanding of suffering and ultimately to liberation?
Answer:'Viveka' refers to discernment or discrimination,
which helps individuals understand the distinction between
the seer and the scenery. This clarity is essential for
recognizing the impermanent nature of experiences and not
becoming attached, thus fostering liberation from suffering.

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Chapter 16 | The Scenery and the Seer| Q&A
1.Question
What is the main cause of misery according to Patanjali's
Yoga Sutras?
Answer:The main cause of misery is forgetting that
one’s Self is separate from the scenery. When you
forget that your identity is not tied to external roles
or possessions, pain and suffering emerge.

2.Question
How does the story of the king and the parrot illustrate
the cause of human suffering?
Answer:The story illustrates that many people live as if their
lives depend on external factors, such as wealth or status (the
bank account). Just as the king's life was tied to the parrot,
individuals often tie their sense of self-worth and existence to
possessions, leading to suffering when those are threatened.

3.Question
What does identifying oneself too closely with roles and
qualifications lead to?
Answer:Identifying too closely with roles (such as being a

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manager or a doctor) can lead to a sense of misery because if
those roles change or disappear, the individual feels a loss of
identity and purpose.

4.Question
How does Patañjali suggest we utilize the scenery around
us for growth?
Answer:Patañjali suggests that the scenery, which includes
the five elements and our senses, is meant for both enjoyment
and liberation, but we must remember to distinguish our Self
from this external scenery.

5.Question
What role does viveka, or discrimination, play in
achieving liberation?
Answer:Viveka helps in making the distinction between the
seer and the scenery, allowing individuals to remain detached
from transient experiences and instead focus on the eternal
Self.

6.Question
How can one overcome self-pity according to Patañjali?
Answer:To overcome self-pity, one should recognize that

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self-identification with perceived goodness leads to anger
and hatred towards others. Understanding that no one is
outside oneself and nobody else is the cause of misery can
liberate one from self-pity.

7.Question
What is the significance of understanding the temporary
nature of the scenery?
Answer:Understanding that the scenery is temporary helps
individuals detach from it. The impermanence of pleasures
helps one appreciate experiences without clinging to them,
thereby not hindering one's liberation.

8.Question
What are the consequences of negative thoughts
according to Patanjali?
Answer:Negative thoughts can lead to actions that perpetuate
suffering. The awareness of the consequences of these
thoughts and actions can help one steer back to positive
practices.

9.Question
What is the relationship between the seer and the

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scenery?
Answer:The relationship is interdependent; the scenery exists
for the seer to experience and understand. This understanding
highlights the unity between the Self and the external world.

10.Question
How does the practice of yoga limbs contribute to clarity
and wisdom?
Answer:Practicing the limbs of yoga eliminates impurities
and fosters clarity of mind, allowing for the emergence of
wisdom (viveka), which is essential for true understanding
and liberation.

11.Question
What is Kaivalya and how is it achieved?
Answer:Kaivalya is the state of oneness with oneself, where
the seer sees the scenery as part of oneself rather than as
separate. It is achieved through recognizing the unity of
existence and detaching from false identifications.

12.Question
Why is self-awareness and self-study vital in Patanjali's
teachings?

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Answer:Self-awareness and self-study enable individuals to
confront their ignorance, recognize the patterns of suffering,
and ultimately move towards liberation.

13.Question
What is the balance needed in engaging with the scenery
for growth?
Answer:While enjoying the scenery and experiences is
essential, one must not forget their true Self and remain
aware of the transient nature of those experiences to avoid
suffering.

14.Question
How does the act of renunciation connect to the
understanding of scenery and seer?
Answer:Renunciation involves seeing the Self as distinct
from the scenery, which helps one disengage from desires
and attachments that lead to suffering.
Chapter 17 | The Eight Limbs of Yoga| Q&A
1.Question
What are the Eight Limbs of Yoga according to
Patanjali?

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Answer:The Eight Limbs of Yoga, as described by
Patanjali, are: Yama (ethical rules), Niyama
(self-discipline), Asana (posture), Pranayama
(breath control), Pratyahara (withdrawal of the
senses), Dharana (concentration), Dhyana
(meditation), and Samadhi (spiritual absorption).

2.Question
How does practicing the limbs of yoga lead to the
elimination of impurities?
Answer:Practicing the limbs of yoga purifies the mind and
body, allowing for a clearer perception of reality. This
purification process reduces negative thoughts, leading to the
emergence of wisdom (viveka) and clarity.

3.Question
What is viveka and how is it related to human
experience?
Answer:Viveka is the ability to discriminate and understand
the distinction between the seer and the scenery, the subject
and the object. It allows humans to exercise their freedom

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with wisdom, making conscious choices in life.

4.Question
Why does human consciousness have the potential for
growth compared to other species?
Answer:Human consciousness is unique in its ability to
discriminate and make choices, giving humans the freedom
to grow or remain stagnant unlike other species, which are
governed strictly by instinct without the need for
discrimination.

5.Question
How can one enhance their viveka or wisdom?
Answer:Viveka can be enhanced through consistent practice
and observation of the limbs of yoga, which nourish the mind
like watering a seed until it blossoms.

6.Question
What is the significance of practices like ahims, satya,
and asteya in yoga?
Answer:Practices like ahims (non-violence), satya
(truthfulness), and asteya (non-stealing) are foundational
ethical principles that help establish social conduct, leading

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to a balanced, harmonious life and fostering personal growth.

7.Question
What is the misunderstanding about the practice of the
eight limbs of yoga?
Answer:Many believe that the limbs must be practiced in a
strict sequence, one after the other. However, Patanjali
explains that they are actually interconnected limbs of an
integrated practice that can be developed simultaneously.

8.Question
What is meant by 'ahims praticmhym' and its effects?
Answer:When one establishes themselves in non-violence
(ahims), it influences those around them, leading to a
reduction in hostility and aggression in their environment.

9.Question
How does establishing oneself in truth affect actions?
Answer:Being established in truth ensures that one's actions
bear fruit, as actions aligned with truth yield positive
outcomes and success in endeavors.

10.Question
What role does tapas (penance) play in personal

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development according to Patanjali?
Answer:Tapas, or self-discipline, helps eliminate impurities
from the body and mind, promoting strength and resilience,
which are essential for personal growth and spiritual
progress.

11.Question
How can self-study (svdhyya) foster a connection with
the divine?
Answer:Self-study encourages introspection and reflection,
allowing individuals to connect with their inner self and the
divine, enhancing spiritual growth.

12.Question
What is the process of pratiprasavah and how does it
relate to meditation?
Answer:Pratiprasavah refers to the process of involution or
returning to one's essence; meditation facilitates this by
helping cleanse deeper impressions from the mind.

13.Question
How does non-accumulation relate to understanding past
lives?

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Answer:Practicing non-accumulation (aparigraha) frees
oneself from attachment, leading to clarity and insight into
past lifetimes, which can inform current actions and
decisions.

14.Question
How does the practice of pratyhra contribute to
self-mastery?
Answer:Pratyhra involves turning the senses inward,
allowing one to gain control over sensory perceptions and
emotional responses, thereby leading to mastery of oneself.

15.Question
What is the ultimate goal of integrating the eight limbs of
yoga?
Answer:The ultimate goal of integrating the eight limbs of
yoga is to achieve a state of completeness and enlightenment,
known as samadhi, where one experiences unity with the
divine.

16.Question
How can emotions be understood in the context of
Patanjali's teachings?

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Answer:Emotions are seen as either beneficial (klicma) or
detrimental (aklicma) vr#ttis that can influence one's state of
being. Understanding and managing these emotions through
yoga can lead to a balanced life.
Chapter 18 | Question and Answers| Q&A
1.Question
Can we achieve samdhi while awake and active?
Answer:Yes, this is known as savitark samdhi and
savicr samdhi. It reflects mental equanimity
even amidst active engagement. However, it requires
considerable practice and maturity to genuinely
reach a meditative state while performing tasks.

2.Question
How do emotions relate to the vr#ttis of the mind, and
what creates happiness?
Answer:Emotions are indeed part of the vr#ttis. Happiness
and misery are distinct; the five vr#ttis can produce both. For
instance, sleep may provide comfort, while lack of it brings
discomfort, demonstrating that experiences can influence our

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happiness.

3.Question
Why does Patañjali use both 'sampatti' and 'samdhi'?
Answer:Both terms signify a state of equanimity. Focusing
too much on terminology can distract from the essence of
their meanings, which relate to consciousness and intellect.

4.Question
What is the difference between kle[as and obstacles on
the path?
Answer:Obstacles are transient while kle[as are long-lasting
impressions that affect our psychological state more deeply.

5.Question
What is pratiprasavah and how is it related to
meditation?
Answer:Pratiprasavah refers to involution or the process of
returning to the Self, achieved through meditation (dhyna).
This practice helps to cleanse both active and dormant
impressions in the mind.

6.Question
Is what we see externally different from our internal

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experience? Is one truth and the other maya?
Answer:Both the external scenery and the internal seer are
expressions of divine maya. They are not oppositional;
rather, integration of both perspectives is encouraged.

7.Question
Is chanting 'Om' only for sannyasis?
Answer:While chanting 'Om' can lead to detachment and
transcendence, it is advisable to combine it with other
mantras for those engaged in worldly responsibilities. This
supports practical success while also connecting to
spirituality.

8.Question
How can I cultivate unshakable faith when it feels like
you’re not paying attention to me?
Answer:Rest assured, I observe everyone, even if it seems
otherwise. Trust that attention varies superficially;
ultimately, I am aware and present for each individual.

9.Question
What is the distinction between valor and violence in
attaining samdhi?

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Answer:Valor embodies strength and confidence, while
violence stems from weakness and anger. A true expression
of valor cannot intertwine with rage; it is about facing
challenges resolutely, fostering inner strength rather than
destruction.

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Chapter 19 | Vibhkti| Q&A
1.Question
What does Vibhkti mean and how can it relate to our
personal growth?
Answer:Vibhkti literally means miracle or
extraordinary. This concept highlights that as
sdhakas or yoga practitioners, we all possess
extraordinary abilities that can be awakened
through samyama, which is a disciplined focus and
absorption in meditation. Personal growth can occur
when we explore and expand these abilities,
reminding ourselves that miracles are possible
through dedicated practice.

2.Question
How do the disciplines of a sdhaka differ from those of a
siddha?
Answer:The discipline of a sdhaka focuses on moderation
in various aspects of life, such as sleep and activities, as they
are still refining their practices. In contrast, a siddha, a

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perfected being, has transcended these rules and can act
freely without limitation. Just as a beginner chef must follow
recipes closely while an expert can creatively experiment,
sdhakas must recognize their current stage and refrain from
imitating the actions of siddhas.

3.Question
What is dhraG, and how can it be practiced in daily
life?
Answer:DhraG is the practice of focusing the mind at one
point. This can be practiced through various forms, such as
staring at a candle or an idol, or even concentrating on a
mantra. In daily life, it's akin to being intentionally present
during activities, such as mindful eating or focused listening,
rather than allowing distractions to scatter the mind.

4.Question
Explain the concept of dhyna and its relation to
everyday thoughts.
Answer:Dhyna, or meditation, is described as an unbroken
flow of awareness, much like a continuous stream of oil. It

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can also refer to the thoughts that persist in our minds,
whether positive or negative. For instance, worrying is a
form of dhyna where the mind fixates on a concern,
reinforcing that the practice of meditation is an inherent part
of our lives, often misdirected into worries.

5.Question
What is samdhi, and how does it differ from mere
meditation or dhyna?
Answer:Samdhi is a profound state where the practitioner
experiences pure awareness, feeling neither bound by form
nor limited in consciousness—essentially, a boundless state.
In comparison to dhyna, where the mind is focused on
content, samdhi transcends that awareness, creating a
sensation of emptiness and presence. This experience reflects
that while Buddhism speaks of emptiness, the Yoga Sutras
assert a Self that experiences this state, revealing the
distinction in understanding consciousness.

6.Question
How can one relate the teachings of Patanjali to the
differences between Buddhism and Yoga philosophy?

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Answer:Patanjali’s Yoga Sutras emphasize the experience of
the Self in contrast to Buddhism's notion of emptiness. While
Buddhism posits that everything is void of inherent
existence, the Yoga Sutras suggest that there is still an
experiencer—a consciousness that perceives. This delicate
interplay invites practitioners to acknowledge their unique
experiences while engaging deeply in self-discovery through
yoga practices.
Chapter 20 | The Eight Limbs of Yoga (continued)|
Q&A
1.Question
What is dhraG and how can it be practiced?
Answer:DhraG is the practice of focusing the
mind at a single point, such as staring at a candle or
concentrating on a mantra. It can also involve
focusing on an object like a statue or a natural
element like the Sun. Through this practice, you
cultivate single-mindedness and clarity in your
thoughts.

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2.Question
What distinguishes dhyna from dhraG?
Answer:While dhraG is the act of focusing on a single
point, dhyna is the state of meditation that arises when the
mind flows without interruption in that focus, like a
continuous stream of oil. It represents a deeper level of
immersion compared to the initial effort of dhraG.

3.Question
What does 'samdhi' mean according to the Yoga Sutras?
Answer:Samdhi refers to a state where awareness is pure
and self-cognition fades away. It implies a sense of
boundlessness where one feels centered everywhere without
feeling contained or limited. It's an experience where the
essence of self feels absent, yet awareness remains.

4.Question
What is the significance of samyama in yoga?
Answer:Samyama occurs when dhraG, dhyna, and
samdhi come together. This inner unification brings about
siddhis, or powers, enabling a deeper level of awareness and

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access to transcendental consciousness.

5.Question
How can one apply the powers gained from samyama in
daily life?
Answer:The transcendental awareness gained through
samyama should be applied in everyday contexts. Like
investing money from the bank, the powers of prajñ-loka
can be utilized to enrich one's interactions and experiences in
the world.

6.Question
What distinguishes the three internal practices (dhraG,
dhyna, samdhi) from the earlier limbs of yoga?
Answer:The practices of dhraG, dhyna, and samdhi are
subtler compared to the initial five limbs (yama, niyama,
sana, prGyma, pratyhra), as they pertain more to inner
experiences and consciousness rather than external actions.

7.Question
What is nirb+ja samdhi, and how is it related to the
previous practices?
Answer:Nirb+ja samdhi is a higher state transcending the

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practices of dhraG, dhyna, and samdhi, suggesting that
even these practices become external and less significant at
this advanced stage of consciousness.

8.Question
What lesson can we learn from the references to real-life
scenarios like getting on a bus in the context of practice?
Answer:The analogy of getting on and off a bus emphasizes
that practices like meditation are tools for spiritual growth.
They serve a purpose for a phase in life, but one should not
cling to practices once their intended goals have been
achieved; instead, one should be ready to let go and move
forward.

9.Question
How does the concept of 'baka dhyna' illustrate
misplaced meditation?
Answer:'Baka dhyna' refers to the appearance of meditative
stillness while the mind is preoccupied, akin to a crane's
deceptive calmness as it watches for fish. This illustrates how
one's focus can be misdirected, leading to untrue states of

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meditation rather than genuine awareness.

10.Question
What does the statement about knowledge and soap imply
about spiritual practices?
Answer:The idea that knowledge is like soap suggests that
while learning is valuable, it should not become a burden or
lead to attachment. Just as one washes off soap after a bath,
we should be willing to release practices and knowledge
when they no longer serve our growth.
Chapter 21 | Samyama| Q&A
1.Question
What is samyama and how is it achieved?
Answer:Samyama is the union of the three
practices: dhran (concentration), dhyna
(meditation), and samdhi (ecstasy or merging with
the object of meditation). It is achieved when these
three aspects are perfected together, resulting in
enhanced powers (siddhis) and transcendental
awareness.

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2.Question
What benefits arise from mastering samyama?
Answer:Mastering samyama provides the 'access code' to
heightened consciousness and awareness, allowing one to
unlock deeper levels of understanding and capabilities that
can be applied in various aspects of life.

3.Question
Why do dhran, dhyna, and samdhi hold more
internal significance than the previous limbs of yoga?
Answer:Compared to yama, niyama, sana, prGyma, and
pratyhra, which are more external and physical, dhran,
dhyna, and samdhi are subtler and more internal, focusing
on the mind and consciousness rather than just the physical
aspects of practice.

4.Question
How does nirb+ja samdhi differ from dhran, dhyna,
and samdhi?
Answer:Nirb+ja samdhi is a higher state of consciousness
where even the practices of dhran, dhyna, and samdhi
are considered external. In this seedless state, one transcends

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all techniques and practices, achieving a more profound
experience beyond them.

5.Question
What does Nirodha PariGma entail, and how does it
affect the mind?
Answer:Nirodha PariGma refers to the state when the mind's
tendency to express diminishes and the tendency to restrain
prevails. It results in a calm and balanced mind, allowing
individuals to experience a peaceful state akin to a silent
river rather than chaotic rapids.

6.Question
What transformations happen during samdhi
pariGma?
Answer:During samdhi pariGma, the mind's scattered
tendencies diminish, and the ability to focus one-pointedly
increases. This transformation sharpens clarity, perception,
and experience, leading to a deeper understanding of oneself
and one's environment.

7.Question
Why is both focus and relaxation important in the

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practice of meditation?
Answer:The balance between focus and relaxation allows
individuals to harness concentration without draining their
energy. Maharshi Patanjali emphasizes that one can
effortlessly transition between being focused and relaxed,
which supports both productivity and well-being.

8.Question
What does it mean that transformations occur due to time
and characteristics in individuals?
Answer:Transformations signify that both character and form
change over time, influenced by experiences and
circumstances. The essence of an individual is not fixed; it
evolves through various life stages, situations, and
interactions.

9.Question
How does time impact our perception and experience?
Answer:Time affects how we experience life; happiness can
make time feel fleeting, while misery can stretch moments
into eternity. Meditation can create a sense of timelessness,

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enhancing the qualitative experience of life.

10.Question
Can individuals change, and what role does circumstance
play in this?
Answer:Yes, individuals can change. Circumstances,
experiences, and personal growth play crucial roles in
shaping behavior and character. People are not permanently
defined by past actions, as they can evolve and exhibit
positive traits when given the right context.

11.Question
What insight does the text offer regarding the nature of
dharma and personal characteristics?
Answer:Dharma represents a consistent, unchanging essence
that informs behavior across different states of being. People
exhibit certain characteristics based on deeper inner wisdom,
but these can be shaped or obscured by life experiences and
circumstances.

12.Question
What is the relationship between focus and scatteredness
in the mind according to Patanjali?

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Answer:Patanjali indicates that scatteredness in the mind is a
natural state but can be transformed into focused awareness
through practice. This transition is essential for achieving a
higher state of consciousness and clarity.

13.Question
Why is cultivating a calm mind essential in yoga practice?
Answer:Cultivating a calm mind facilitates deeper inner
exploration and enhances one's ability to navigate life's
challenges with clarity and peace, ultimately leading to
transformation and growth.

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Chapter 22 | The Three Outcomes| Q&A
1.Question
What is Nirodha PariGma?
Answer:Nirodha PariGma is the state where the
tendency of the mind to express diminishes and the
tendency to restrain prevails. It signifies a
conjunction of the mind with the restraining
tendency, leading to a calm state.

2.Question
How can one achieve a state of calmness in the mind?
Answer:Achieving calmness in the mind is done through
practices such as meditation, which culture the mind over
time. This helps the mind flow steadily like a silent river,
reducing the mental rapids caused by incessant expressions.

3.Question
What is the significance of Samdhi PariGma?
Answer:Samdhi PariGma occurs when the scattered
tendencies of the mind decrease, allowing for a focused,
one-pointed state. This shift from confusion to clarity enables

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a person to concentrate deeply, akin to a laser beam.

4.Question
How does concentration relate to stillness and
contentment?
Answer:Concentration is an effect of inner stillness and
contentment. When a person feels content, their focus
becomes sharper and one-pointed, which also allows for
relaxation. It emphasizes the mastery over both concentration
and relaxation.

5.Question
Explain the connection between consciousness, time, and
transformation.
Answer:The transformations of characteristics, time, and
consciousness impact each other profoundly. Time affects
our forms and behaviors, and our actions can also influence
time, transforming our perceptions and experiences in life.

6.Question
What does Patañjali mean by 'the unchanging basis
common to all'?
Answer:He refers to 'dharm+', which is the foundational

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aspect that remains unchanged, despite the latent, manifest,
and unmanifest characteristics of things. This indicates a
deeper, constant truth amidst the ever-changing nature of
forms.

7.Question
How can one attain knowledge of the past and future
according to Samyama?
Answer:By practicing Samyama on the three-fold
transformations of essential nature, characteristics due to
time, and the nature of elements, one can attain knowledge of
both past and future.

8.Question
What is the importance of understanding the relationship
between name, object, and sound?
Answer:Understanding the relationship between a name, its
object, and the sounds associated with it is crucial for deeper
comprehension of reality. It enables one to connect with the
essence of all forms and their meanings.

9.Question
How does one develop mastery over their senses?

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Answer:Mastery over the senses is achieved by engaging in
Samyama on the processes of perception and the essence and
purpose behind sensory experiences, leading to heightened
awareness and control.

10.Question
What are the potential dangers of attaining siddhis?
Answer:While siddhis—supernatural abilities—may seem
like achievements, they can become obstacles to achieving
true samdhi. Attachments to these powers can distract from
deeper spiritual goals.

11.Question
What does the practice of Samyama on the navel region
achieve?
Answer:Practicing Samyama on the navel region enhances
knowledge of the body's systems. It helps in understanding
one’s physical condition and improving overall health.

12.Question
How does one differentiate between the intellect and the
Self?
Answer:The differentiation occurs when one becomes aware

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that the Self (puruca) is distinct from the intellect (sattva).
This separation allows for deeper understanding of one’s true
essence and knowledge.

13.Question
What is the relationship between happiness and the
experience of time?
Answer:When one is happy, time seems to pass quickly;
conversely, when unhappy, time feels prolonged. This
illustrates how emotional states deeply influence our
perception of time.

14.Question
What underlying principle governs transformations in the
consciousness?
Answer:The principle of interconnectedness governs all
transformations, highlighting how time, characteristics, and
consciousness continuously influence and reshape one
another.

15.Question
How does mastering the elements relate to personal
power?

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Answer:Mastery over the elements grants the ability to affect
one’s own physical condition, potentially making the body
resilient and strong, thus enhancing personal power.

16.Question
Why is the understanding of sensory awareness crucial
for spiritual growth?
Answer:Understanding sensory awareness is vital as it allows
individuals to master their sensory experiences, leading to a
more profound spiritual connection and stability in life.
Chapter 23 | Extraordinary Abilities| Q&A
1.Question
What is the significance of performing samyama on the
three-fold transformation of essential nature, time, and
characteristics?
Answer:Byperforming samyama on these three
aspects, one can gain knowledge of the past and
future. This reflects a deep understanding of how
different elements interact and transform over time,
allowing for insights that transcend normal
perception.

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2.Question
How do names and forms relate according to the sutras?
Answer:Names, their meanings, and the objects they refer to
are intrinsically linked. By understanding the distinctions
between these three through samyama, one can access deeper
truths, including understanding the communication of all
beings.

3.Question
What are the effects of understanding one's latent
impressions from past lives?
Answer:Through samyama on these latent impressions,
individuals can gain insight into their past lives, revealing
experiences and identities shaped by past experiences, which
may include profound realizations of their character or roles
in previous existences.

4.Question
How does practicing samyama enhance the ability to
comprehend others' minds?
Answer:By emptying the mind and reflecting like a mirror,
one becomes capable of intuitively understanding the

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feelings and thoughts of others, improving communication
and empathy.

5.Question
What caution does Patanjali present regarding siddhis
(psychic powers)?
Answer:He warns that siddhis arising from spiritual practice
can become obstacles to deeper states of meditation
(samadhi) if one becomes attached to them. True progress
lies in detachment from these abilities.

6.Question
How does samyama lead to mastery over the elements?
Answer:By comprehending the gross and subtle forms of the
elements through samyama, a practitioner can command
mastery over these elements, revealing their true properties
and functionalities.

7.Question
What is the ultimate goal of distinguishing between the
intellect and pure consciousness?
Answer:Recognizing this distinction leads to the realization
of one's true nature and paves the way for a profound

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transformation, resulting in liberation (kaivalya) and the
unification of the self with the universal consciousness.

8.Question
What role does character play in the spiritual journey
according to Lord Buddha?
Answer:Character ([+la) is fundamental. A strong character
rooted in moral integrity forms the basis for achieving deeper
states of meditation (samadhi) and higher awareness (prajñ),
culminating in liberation.

9.Question
In what way does samyama affect the practitioner’s
perception in the present moment?
Answer:Samyama on the current moment can heighten
awareness and foster intuitive knowledge that enables the
practitioner to discern differences and subtleties in the
surrounding environment.

10.Question
Why is it important to remain indifferent to siddhis that
manifest during spiritual practice?
Answer:Indifference to siddhis prevents attachment, which

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can create a sense of pride or distraction from deeper spiritual
goals. The focus should remain on continuous growth and
understanding rather than on achieving powers.
Chapter 24 | Higher States| Q&A
1.Question
What is the significance of non-attachment in attaining
liberation (kaivalya)?
Answer:Non-attachment to accomplishments and
powers is crucial for true liberation, or kaivalya. A
yogi, despite their spiritual superiority, must remain
humble and not cling to their status. True
enlightenment is manifested in treating others with
respect and humility, similar to how Lord Krishna
interacted with people, maintaining an uncrowned
yet noble demeanor.

2.Question
Why should one be cautious about invitations from
celestial beings or angels?
Answer:One should be cautious because accepting these

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invitations can lead to undesirable consequences. Even the
pride in refusing them could lead to a fall back into bondage.
It's a reminder to stay focused on the spiritual path without
getting entangled in the allure of supernatural experiences.

3.Question
How does samyama lead to higher knowledge according
to the sutras?
Answer:Samyama, which is the practice of meditation on the
present moment, cultivates a level of discrimination that
allows one to perceive distinctions between seemingly
similar objects. This heightened awareness reveals deeper
truths, leading to intuitive, non-logical knowledge that
transcends ordinary understanding.

4.Question
What is the relationship between the intellect (buddhi)
and the pure consciousness (puruca) in attaining
liberation?
Answer:Liberation occurs when the intellect becomes
equally pure as the pure consciousness (puruca). When the
intellect is clouded, it creates a false sense of separation from

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puruca; thus, the journey to kaivalya involves purifying the
intellect to recognize and bridge this separation.

5.Question
Why is the journey to self-realization not solely about
intellectual understanding?
Answer:Reliance solely on the intellect can be a barrier to
spiritual progress, as true understanding also requires
emotional and heart-based experiences. Yoga promotes a
balance between intellect and deeper emotional insights,
allowing a more comprehensive understanding of one's true
self and existence.

6.Question
What does surrendering to the Divine entail according to
the teachings reflected here?
Answer:Surrendering to the Divine means letting go of the
ego's need for control and accepting help from a higher
power. This total surrender opens the way for divine grace to
work in one's life, contrasting with the ego's reluctance to
truly let go and seek help.

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7.Question
How does the interplay between analysis and synthesis
contribute to attaining oneness?
Answer:The process of analyzing distinctions within one's
self and existence allows for the subsequent synthesis of
understanding, leading to the realization of oneness
(kaivalya). A clear distinction between the intellect and the
pure consciousness is essential to recognize the unity of
existence.

8.Question
What does the interaction between Lord Krishna and
Arjuna illustrate about the spiritual path?
Answer:The interaction between Krishna and Arjuna
demonstrates that the spiritual journey involves questioning,
guidance, and personal choice. Krishna leads Arjuna through
confusion to clarity, emphasizing the importance of duty, the
role of divine instruction, and the necessity of taking action
despite the illusory nature of reality.

9.Question
How do blessings and curses reflect the practitioner's

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energy in yoga?
Answer:Blessings tend to return positively to the practitioner,
amplifying their energy, while curses can backfire and create
negative repercussions. This underscores the idea that one's
inner state and intentions significantly influence external
outcomes and interactions, emphasizing the moral
responsibilities that come with spiritual power.

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Chapter 25 | Questions and Answers| Q&A
1.Question
What is the significance of grace in achieving nirvicra
samdhi, according to Gurudev?
Answer:Grace is an essential element in attaining
nirvicra samdhi, as it is a 'happening' beyond our
control. While we can practice and prepare
ourselves through self-effort, the realization or
enlightenment that follows comes from a realm that
operates under different laws, which Patañjali refers
to as ahaituki kripa—grace that is unconditional
and can happen at any moment.

2.Question
How does Gurudev interpret the idea of returning to the
'dream' after realizing its illusory nature?
Answer:Gurudev suggests that doing actions in the world is
not inherently selfish or meaningless, even when one knows
it's all a transient illusion (maya). He cites Arjuna's
conversation with Lord Krishna, where Krishna guides him

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to fulfill his dharma, challenging the notion that awareness of
reality negates the value of action.

3.Question
What warning does Gurudev give regarding reliance on
the intellect in the pursuit of yoga?
Answer:While intellect is essential for discernment and
understanding, Gurudev warns against becoming overly
reliant on it. One must also cultivate their emotional and
spiritual dimensions, as pure reliance on intellect can hinder
deeper comprehension and experience of life and yoga.

4.Question
What lesson can be learned from Draupadi's surrender in
the Mahabharata?
Answer:Draupadi's moment of surrender illustrates that
divine help often comes when one fully relinquishes control
and seeks assistance with complete humility. Her act of
raising her arms in surrender led to her miraculous support
from Krishna, reinforcing the principle that true surrender
invites grace.

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5.Question
How does the concept of 'burnt seeds' relate to personal
growth and overcoming past traumas?
Answer:'Burnt seeds' metaphorically represent past stress or
impressions that have been removed or healed. However,
Gurudev explains that while some burdens may have been
dealt with, new challenges can arise, emphasizing the
importance of continual self-awareness and practice in
maintaining a state of balance.

6.Question
What ultimately does Krishna mean when he tells Arjuna
to 'do whatever you want to do'?
Answer:Krishna is affirming Arjuna's free will while also
reminding him that regardless of his choices, the divine will
ultimately prevails. This highlights the balance between
individual agency and surrender to a greater plan or purpose.

7.Question
What does Gurudev imply about the practical application
of the knowledge of advaita (non-duality)?
Answer:Gurudev cautions against misusing the knowledge of

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non-duality to justify laziness or detachment from action.
True understanding of advaita should inspire engagement in
life, not retreat into inaction, as genuine surrender reflects
active engagement with the world, devoid of ego-driven
desires.
Chapter 26 | The Big Mind| Q&A
1.Question
What are the different types of siddhis mentioned in this
chapter, and how are they acquired?
Answer:The chapter mentions various types of
siddhis or perfections, including:
1. **Kya Siddhi**: Mastery over the body, such as
physical strength, agility, and the ability to resist
diseases.
2. **Vka Siddhi**: Mastery of speech, where
whatever one says becomes reality.
3. **tma Siddhi**: Mastery over the Self, attained
through purity of mind (citta [uddhi).

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These siddhis can be acquired through:
1. **Birth**: Some people are born with inherent
siddhis.
2. **Mantras**: Properly initiated mantras bring
about specific siddhis when chanted.
3. **Herbs**: Certain herbs are believed to enhance
physical capabilities and health.
4. **Samdhi**: Deep meditation leading to
perfection.
5. **Penance or Tapas**: Through disciplined
practices, one can achieve siddhi.

2.Question
How does one’s current mindset influence their future
birth, according to this chapter?
Answer:The chapter explains that the state of one's citta
(mind) in this life directly shapes their future birth
(jti-antara). A non-sdhaka, who does not pursue spiritual
paths, is bound by karma and has no control over their next
life. In contrast, a sdhaka (one who practices spirituality)

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has the capacity to choose aspects of their next birth based on
the impressions they cultivate in this life.

3.Question
What is the significance of intention behind actions in
determining karma?
Answer:The chapter emphasizes that the intention behind an
action is crucial in defining karma. Two people may perform
the same action, but if one is motivated by healing and the
other by harm, the karmic implications are entirely different.
Thus, it is not just the action but the mindset and intention
that shape the outcome and the respective karma.

4.Question
What role does meditation play in the context of karma
and latent impressions?
Answer:Meditation plays a significant role as it allows
individuals to connect with the 'Big Mind' and free
themselves from latent impressions. By meditating, one can
rise above personal biases and experiences, leading to a state
of awareness that transcends the habitual cycle of karma.

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5.Question
According to this chapter, how should one approach the
causes of their suffering to avoid accumulating more
karma?
Answer:The chapter advises individuals to look beyond the
immediate causes of their suffering to understand the deeper
motivations and contexts of their experiences. Instead of
assigning blame, they should take responsibility for their
feelings and reactions, recognizing that external events are
often influenced by unseen internal patterns. This
understanding can help break the cycle of reaction and
karma.

6.Question
What does 'nirmGa citta' refer to, and how is it linked to
the self-identity (asmit)?
Answer:'NirmGa citta' refers to the desire to do something
and is linked to 'asmit', or the sense of self-identity. The
idea is that our feeling of doership stems from this
ego-centric identity. Recognizing this connection helps
individuals understand their motivations and actions more

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deeply.

7.Question
Explain the concept of karma as discussed in the context
of three types of actions.
Answer:In this chapter, karma is discussed in terms of three
types of actions:
1. **Good Karma (White)**: Actions motivated by positive
intent.
2. **Bad Karma (Black)**: Actions driven by negative
motivations.
3. **Mixed Karma (Grey)**: Actions that have both good
and bad intentions.

While a siddha (perfected being) transcends these

classifications, a sdhaka is influenced by them, impacting
their experiences and next life.

8.Question
How can understanding 'cause and effect' free one from
the cycle of karma?

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Answer:The chapter teaches that by recognizing that
impressions and karmas are held together by cause, motive,
and support, one can identify and eliminate these hooks. By
acknowledging the root causes of their emotions and
behaviors, they can disarm the karmic patterns that lead to
suffering, thus ceasing the cycle of karma.

9.Question
What wisdom is cultivated when one sees through the
'apparent causes' of actions?
Answer:The wisdom cultivated is the understanding that
apparent causes often obscure the deeper realities behind
actions. By looking beyond superficial motivations,
individuals can see that many behaviors are guided by
ignorance or suffering, leading to greater compassion and a
release from reactive patterns.

10.Question
How does the chapter illustrate the interconnection of
actions, karma, and personal growth?
Answer:The chapter illustrates that actions emanate from

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deeper mental impressions and motivations, which shape the
individual’s reality. By engaging in practices such as mantra
chanting, meditation, and ethical living, one can purify their
intentions, influencing not only their karma but also
facilitating personal growth and transformation.
Chapter 27 | Nuances of Karma| Q&A
1.Question
What distinguishes the actions of a yogi from those of
non-perfected individuals?
Answer:The actions of a yogi are not categorized as
good or bad; they transcend the typical definitions
of karma (white, black, and mixed). While a yogi, or
siddha, embodies purity and neutrality in action,
non-perfected individuals (sdhakas) engage in
actions that can be classified into good (white), bad
(black), or mixed (grey) karma.

2.Question
How do our actions relate to our latent impressions?
Answer:Our actions manifest latent impressions within us.

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The type of karma we activate—good, bad, or
mixed—directly influences our behavioral patterns and the
impressions we accumulate, leading to a cyclic pattern of
actions and reactions.

3.Question
In what way do time and space affect karma according to
the text?
Answer:While karma continues unbroken through time and
space, its expression may change based on the environment.
In positive settings, negative tendencies may become
dormant, while exposure to negativity can amplify these
patterns.

4.Question
Why are impressions considered beginningless?
Answer:Impressions are beginningless because the desire to
live and experience continues eternally. As long as there is a
will to live, patterns and impressions will arise, leading to
actions and further karmic cycles.

5.Question
What causes the persistence of impressions according to

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the teachings?
Answer:Impressions persist due to their connection to four
key factors: cause, motive, basis, and support. Removing any
of these factors can cause the impressions to dissipate,
suggesting that karma can be 'cleared' by addressing its roots.

6.Question
How can one stop building karma according to the text?
Answer:One can stop building karma by taking responsibility
for one’s experiences. Instead of reacting and blaming others
as the cause of pain, recognizing one’s role in the situation
empowers the individual and reduces karmic accumulation.

7.Question
What lesson does the story of the saint and the golden cup
teach regarding understanding actions?
Answer:The story illustrates the importance of looking
beyond the surface of actions to understand their true causes.
When we analyze the reasons behind a behavior rather than
simply condemning it, we can better navigate our judgments
and reduce karmic consequences.

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8.Question
How does perception differ among individuals as
described in the Sutras?
Answer:Perception varies among individuals based on the
different states of mind and experiences. The same event or
person can be viewed as a hero by one and a villain by
another, emphasizing that perception is subjective and
shaped by individual consciousness.

9.Question
What is the significance of food as mentioned in the
chapter?
Answer:Food not only sustains the body but also influences
the mind and consciousness. The manner in which food is
prepared and consumed can affect one’s thoughts and
actions, aligning with the principle 'You are what you eat'.

10.Question
What is the essence of wisdom in relation to karma as
described in the text?
Answer:True wisdom involves recognizing the complexities
of causes and actions, understanding that apparent

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motivations may stem from ignorance. By seeing beyond
superficial intentions, one can cease to be shackled by karmic
cycles.

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Chapter 28 | Perceiving Power of the Mind| Q&A
1.Question
What do past and future represent in the context of
consciousness?
Answer:The past exists as a memory, while the
future exists as a seed of potential. Both are
impressions on consciousness, which transcends
time, signifying that anything—be it fear, craving, or
desire—is fundamentally an impression stored
within our consciousness.

2.Question
How are our forms and experiences tied to the three
guGas?
Answer:Every form we perceive is composed of three
guGas—sattva, rajas, and tamas. Without these guGas,
existence itself would not be possible. Just as a Chaos
Pendulum demonstrates the necessary balance of these three
forces, our lives and the universe are sustained through their
continuous interplay.

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3.Question
What does it mean that reality comes from the uniformity
in change?
Answer:This means that while forms are constantly
changing, their transformations maintain a consistent nature;
for instance, a mango seed always becomes a mango because
of its inherent characteristics, which are sustained by the
guGas.

4.Question
Why do different perceptions of the same object arise?
Answer:Perceptions vary because each individual's mind
interprets reality through a unique filter of past experiences
and characteristics. Hence, one person may view an object as
beautiful while another perceives it as unattractive.

5.Question
How do objects exist independently of perception?
Answer:An object's existence doesn't rely solely on being
perceived by a single mind. An object retains its nature and
existence regardless of whether it is perceived, just as an
apple exists even if no one is around to see it.

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6.Question
What happens when the mind and puruca are engaged
simultaneously?
Answer:They cannot be cognized at the same time; when one
is active, the other is obscured. In deep meditation, the mind
recedes, allowing the self-illuminating aspect of
consciousness to shine through.

7.Question
What is the distinction between the observer and the
observed?
Answer:Once one clearly discerns the separation between
their own consciousness (the observer) and the thoughts or
experiences (the observed), false identities and dependencies
begin to dissolve, leading to liberation.

8.Question
Why is it important to maintain awareness in the midst of
serving others?
Answer:It is essential to serve others without becoming
overly attached to their suffering or experiences; otherwise,
one may absorb negative impressions. The practice of

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self-awareness helps maintain balance while engaging in
service.

9.Question
What does it mean when the mind begins to incline
towards viveka (discrimination)?
Answer:As the mind develops the capacity for discernment,
it naturally gravitates toward greater knowledge and
liberation, ultimately merging with its inherent nature of
awareness and stability.

10.Question
What should one do when undesirable impressions rise
from the unconscious?
Answer:To address these impressions effectively, one should
employ previously learned techniques to alleviate suffering
and cleanse the mind, thus restoring clarity and focus.
Chapter 29 | Beyond the Mind| Q&A
1.Question
What is the significance of recognizing the changeless
aspect of our consciousness according to Chapter 29 of
the Yoga Sutras?

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Answer:Recognizing the changeless aspect of our
consciousness allows for stability and profound
transformation in our lives. By connecting with this
unchanging aspect, we can improve our perceptions,
expressions, and attitudes without becoming stuck in
our habitual thoughts. This shift enables us to rise
above the modifications of the mind, leading to a
deeper understanding and liberation from mental
disturbances.

2.Question
How does the mind's dependency on external factors
illustrate its nature as an object rather than the true self?
Answer:The mind is described as an inert object because it
relies on external factors, such as chemical influences, to
function. This illustrates that the mind is not the true self
(purusha) but rather a separate entity that can be affected by
anesthesia or external stimuli, contrasting the unchanging
nature of the self that is always aware, thus highlighting the
distinction between the true self and the mind.

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3.Question
What does the concept of 'no-mind' mean in the context
of meditation and self-awareness?
Answer:The 'no-mind' state refers to a level of meditation
where one's consciousness is not clouded by thoughts. In this
state, the meditator experiences pure awareness or
illumination, free from the distractions of the mind. This is
important in achieving deeper self-realization, as the mind
and the self cannot be cognized simultaneously, leading to a
profound state of peace and understanding.

4.Question
In what way does the company we keep influence our
mental state according to Patanjali's teachings?
Answer:The teachings emphasize that the company we keep
greatly influences our mental state and impressions. Being
around negative or depressed individuals can adversely affect
our own thoughts and emotions. Therefore, it is essential to
engage in 'satsang'—the company of positive, uplifting
individuals—to nurture a healthy and constructive mindset

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that promotes spiritual growth.

5.Question
How does discrimination (viveka) influence the journey
towards liberation (kaivalya)?
Answer:Discrimination (viveka) is crucial as it directs the
mind's inclinations towards liberation. When the mind
develops the ability to discern between the self and the
myriad distractions of life, it naturally gravitates towards
enlightenment. Once this process is internalized, liberation
becomes second nature, ultimately leading to the realization
of one's true self free from all limitations.

6.Question
What are the implications of attaining the state of
dharma-megha samadhi?
Answer:Attaining the state of dharma-megha samadhi
signifies a profound level of meditation where one embodies
virtues and generates uplifting energy. In this state,
individuals radiate positivity, affecting others around them
positively, allowing them to experience the virtues of this

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elevated state. This enhances communal spiritual growth and
helps alleviate the sufferings of others.

7.Question
What are the three veils that cover self-knowledge, and
how can they be eliminated?
Answer:The three veils that obscure self-knowledge are mala
(impurities), avaran#a (the veil of ignorance), and viks#epa
(restlessness). These can be eliminated through practices like
Ayurveda, yoga, and meditation, which help calm the mind
and promote inner peace. By clearing these veils, one's true
knowledge and self-awareness can emerge more clearly,
leading to a state of true liberation.

8.Question
What does it mean to experience the distinction between
the seer and the scenery?
Answer:Experiencing the distinction between the seer (the
self) and the scenery (the world of thoughts and perceptions)
means achieving a state where one understands their true
essence separate from transient experiences. This clarity

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helps one to shed false identities and liberates the seeker
from the pursuit of enlightenment, as one recognizes their
inherent being without the need for external validation.

9.Question
How do gaps in discrimination lead to the resurgence of
old thoughts and karma?
Answer:Gaps in discrimination can allow old impressions
and thoughts that were previously overcome to resurface,
resulting in confusion and emotional turmoil. When one's
ability to discern is weakened, past karma may reemerge,
emphasizing the need for consistent practice and awareness
to maintain clarity and prevent regression on the spiritual
path.

10.Question
What is the ultimate purpose of human life according to
Patanjali?
Answer:The ultimate purpose of human life, as outlined by
Patanjali, is a cyclical journey aimed at returning to one's true
source or essence. This journey involves transcending the

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material existence by realizing the self beyond physical form
and experiences, ultimately leading to self-realization and
unity with the divine.
Chapter 30 | Absolute Liberation| Q&A
1.Question
What does 'Dharma Megha Samadhi' signify according to
the text?
Answer:Dharma Megha Samadhi represents a state
of mind filled with positive energy and virtues. It
denotes the absence of interest in the fruits of
spiritual practice, allowing an individual to be in a
state where their uplifting energy can positively
affect others mentally. This environment enhances
the well-being of those who connect with such an
individual.

2.Question
How are afflictions and impressions removed in the
process of spiritual growth?
Answer:As one progresses in spiritual practice, particularly

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in samadhi, afflictions (kle[as) and impressions (karmas) are
removed. This cleansing enables individuals to leave their
burdens behind and return transformed, often depicted by
people leaving the [rama smiling after overcoming their
challenges.

3.Question
What are the three veils that shroud one's true self and
how can they be eliminated?
Answer:The three veils are mala (impurities), varan#a
(wrong understanding/ignorance), and viks#epa
(restlessness). They can be eliminated through practices like
Ayurveda to calm the mind, as well as through prGyma,
meditation, and the empowering environment of satsang,
which fosters a positive attitude and clarity.

4.Question
What is the role of time in understanding consciousness
according to the text?
Answer:Time is portrayed as a dynamic aspect of
consciousness where every moment holds depth and

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movement. The true essence of the present moment is
multidimensional, encompassing seeds of past, present, and
future, accessible primarily to those who practice yoga.

5.Question
What is the ultimate purpose of human life as described
in the passage?
Answer:The ultimate purpose of human life is depicted as a
cyclic journey of returning to one's source—moving from
spirit to matter and back to the true nature of the self through
various manifestations. This culmination is referred to as
'kaivalya', or absolute liberation, representing the realization
of oneness.

6.Question
Why is the moment of realization profound in spiritual
practice?
Answer:The moment of realization is profound because it
marks a return to one's original state, transcending duality
and recognizing that there is only the infinite one. It signifies
the culmination of spiritual practice, leading to

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self-realization and the dissolution of the obstacles that bind
a person.

7.Question
How do Gurudev Sri Sri Ravi Shankar's teachings aim to
transform society?
Answer:Gurudev's teachings focus on fostering human
values and creating a stress-free, violence-free society.
Through The Art of Living and various humanitarian efforts,
he empowers individuals to work towards their betterment
and that of the community, thus driving positive
transformation across the globe.

8.Question
What practical steps does the Art of Living foundation
provide for stress elimination?
Answer:The Art of Living offers programs that incorporate
breathing techniques, meditation, and yoga tailored for
various age groups. These programs aim to help individuals
overcome stress, depression, and violent tendencies,
facilitating holistic growth and the full blossoming of one's

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potential.

9.Question
What is the essence of self-realization according to the
text?
Answer:Self-realization is essentially understood as getting
back to the source of one's being. It highlights the confusion
surrounding the concept of 'Self' and 'realization' and
emphasizes simplistically that it means recognizing our
inherent unity with the universe and living in that truth.

10.Question
In what ways does 'satsang' help individuals on their
spiritual journey?
Answer:Satsang helps individuals by offering a space for
positivity and connection that can counteract negative
indoctrination and promote a healthier mindset. Through this
communal support, individuals learn to detach from
judgments and negative perceptions, aiding their spiritual
growth.

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Patanjali Yoga Sutras Quiz and Test
Check the Correct Answer on Bookey Website

Chapter 1 | The Discipline of Yoga| Quiz and Test

1.The chapter states that the term 'Now' (Atha)
signifies readiness and presence of mind, marking
an auspicious moment to begin the exploration of
yoga.
2.Discipline in yoga is framed as an external imposition that
forces individuals to adhere to strict rules.
3.The ultimate goal of yoga is to develop intense pleasure in
worldly activities.
Chapter 2 | The Modulations of the Mind| Quiz and
Test
1.Yoga is the complete engagement of the mind with
its vr#ttis, leading to an understanding of one's
true self.
2.There are five types of mental modulations identified in
Patanjali Yoga Sutras: PramGa, Viparyaya, Vikalpa,
Nidr, and Sm[ti.

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3.Consistent and uninterrupted effort is not necessary to
establish a successful yoga practice according to the
teachings of the Yoga Sutras.
Chapter 3 | Honoring the Practice| Quiz and Test
1.Abhysa refers to the consistent effort made to
stay present and focused on the seer rather than
being distracted by desires or external objects.
2.Vairgya is about increasing cravings related to
experienced or learned pleasures.
3.Dispassion is often misunderstood as a form of sadness or
withdrawal, but true dispassion allows for a deeper
engagement with life.

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Chapter 4 | Dispassion| Quiz and Test
1.Dispassion (vairgya) involves gaining control
over cravings triggered by sense objects and
requires consistent practice infused with devotion
and respect.
2.Meditation can yield peace and fulfillment if the mind is
entangled in desires and cravings for happiness.
3.Achieving samdhi involves maintaining mental chatter
and being influenced by past impressions (samskras).
Chapter 5 | Types of Samdhi| Quiz and Test
1.Higher Samdhi is characterized by deep
attachment to sensory objects.
2.There are four types of Samdhi: Vitarka, Vicra, nanda,
and Asmit.
3.Surrendering to the Divine is not considered a path to
samdhi.
Chapter 6 | Who is God?| Quiz and Test
1.According to Patanjali, surrendering to the Divine
can lead to achieving samdhi.

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2.The core of existence is identified as the actions and desires
of individuals.
3.Chanting 'Om' does not have any significance in
understanding one's connection to the Divine.

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Chapter 7 | Obstacles on the Path| Quiz and Test
1.Bodily illness (vydhi) is considered a significant
obstacle on the path of yoga.
2.Mental inertia (styna) refers to the state of being overly
energetic and focused in yoga practice.
3.Practicing compassion for those who suffer, known as
KaruG, is one way to cultivate a pleasant state of mind in
yoga.
Chapter 8 | Overcoming the Obstacles| Quiz and
Test
1.One must cultivate a one-pointed approach in
spiritual practice to overcome obstacles.
2.Joy and peace arise from a divided mind according to the
Patanjali Yoga Sutras.
3.Breath regulation can help achieve calmness and stillness
of mind as described in Chapter 8.
Chapter 9 | The Fruit of the Practice| Quiz and Test
1.The practice of inward meditation allows one to
gain control over both the minutest and the

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 grandest aspects of consciousness.
2.Achieving a state of nirvitark sampatti means only the
presence 'I am' exists, with no distractions of thought.
3.Patanjali emphasizes that spiritual liberation often comes
only from hard work and effort, without the need for love
and grace.

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Chapter 10 | Questions and Answers| Quiz and Test
1.The five modulations of consciousness include
pramGa, viparyaya, vikalpa, smr#ti, and nidr,
which are essential for daily activities like driving.
2.Intense effort alone is sufficient to achieve samdhi, and
devotion has no role in this process.
3.Mindfulness is depicted as a secondary practice to
meditation and not essential for self-realization.
Chapter 11 | Kriy Yoga| Quiz and Test
1.Kriy Yoga emphasizes action without anxiety
about the outcome.
2.Bodily tapas includes maintaining physical hygiene and
control over the senses.
3.The ultimate goal of Kriy Yoga is to achieve success in
material pursuits.
Chapter 12 | Three Types of Tapas| Quiz and Test
1.Bodily Tapas involves maintaining physical
hygiene and resisting unhealthy habits.
2.Speech Tapas encourages speaking harsh words to convey

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 honesty.
3.Tapas is synonymous with self-torture and misguided
practices.

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Chapter 13 | Types of Miseries| Quiz and Test
1.The primary source of all suffering is identified as
ego (asmit).
2.Meditation is emphasized as a primary mechanism for
alleviating emotional burdens.
3.Aversion (dveca) is the opposite of craving (rga) and
reflects a strong dislike or hatred.
Chapter 14 | Eliminating the Cause of Misery| Quiz
and Test
1.The root causes of miseries, known as kle[as, can
be dissolved by tracing them back to their sources.
2.Meditation is not beneficial in eliminating the five kle[as,
as it does not facilitate a transformation into a lighter state
of being.
3.Experiences of joy and suffering are completely unrelated
to one’s merits and demerits (puGya and ppa).
Chapter 15 | Karma| Quiz and Test
1.The law of karma states that actions yield
consequences over varying timeframes, influencing

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 one's experiences in life.
2.The state of Jti is the quality of experiences during life
and can be altered through meditation.
3.Meditation and self-awareness are essential to avoid future
misery according to the teachings of the Yoga Sutras.

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Chapter 16 | The Scenery and the Seer| Quiz and
Test
1.The central theme of Chapter 16 is the importance
of recognizing the distinction between the Self and
external scenery.
2.In Chapter 16, it is stated that the scenery can only be seen
as completely separate from the Self, with no connection
between them.
3.Patanjali outlines that the practice of yoga consists of five
limbs, each of which must be practiced independently for
spiritual growth.
Chapter 17 | The Eight Limbs of Yoga| Quiz and
Test
1.The eight limbs of yoga must be practiced in a
strict linear order according to Patanjali's Yoga
Sutras.
2.Meditation (Dhyna) leads to a deeper awareness and
connection with the self as described in Chapter 17.
3.Practicing Yama and Niyama does not contribute to
personal and spiritual discipline in the context of Patanjali's

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 Yoga Sutras.
Chapter 18 | Question and Answers| Quiz and Test
1.Savitark and Savicr Samdhi can be attained
while being engaged in activities.
2.Kle[as are temporary obstacles encountered on the spiritual
path.
3.Chanting Om is more effective on its own than when paired
with other mantras.

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Chapter 19 | Vibhkti| Quiz and Test
1.Vibhkti refers to the extraordinary capabilities
available to yoga practitioners through the
practice of samyama.
2.Sdhakas do not need to maintain discipline in their
activities like sleep and can act freely like Siddhas.
3.Samdhi, in yoga, is a state where pure awareness remains,
differing from the Buddhist concept of emptiness.
Chapter 20 | The Eight Limbs of Yoga (continued)|
Quiz and Test
1.DhraG refers to the practice of allowing the
mind to wander freely without a fixed point of
focus.
2.Samdhi represents pure awareness where one's self feels
absent but is still present, distinguishing it from the
Buddhist concept of emptiness.
3.The combination of dhraG, dhyna, and samdhi is what
constitutes samyama, which can unlock spiritual powers
(siddhis).

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Chapter 21 | Samyama| Quiz and Test
1.Samyama refers to the integration of three
practices: dhran, dhyna, and samdhi, which
collectively leads to spiritual powers.
2.The outcome of 'Nirodha Parinma' promotes an active and
scattered state of mind.
3.Patanjali suggests that transformation is not possible and
individuals cannot evolve over time.

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Chapter 22 | The Three Outcomes| Quiz and Test
1.Nirodha refers to the unrestricted expression of
the mind's tendencies.
2.Practicing samyama can lead to mastery over one's mental
tendencies and yield intuitive insights.
3.The state of one-pointedness is constant and does not
change in the flow of concentration.
Chapter 23 | Extraordinary Abilities| Quiz and Test
1.Samyama on past, present, and future grants
knowledge of time and existence.
2.Practicing samyama enables an understanding of
communication only within the same species, excluding
animal sounds.
3.Extreme focus on siddhis can enhance spiritual progress
and should be pursued to attain higher goals.
Chapter 24 | Higher States| Quiz and Test
1.Desirelessness leads to absolute liberation known
as kaivalya.
2.Accepting celestial invitations can enhance a yogi's

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 spiritual journey and should not be declined.
3.True liberation occurs when intellect and consciousness
achieve equal purity.

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Chapter 25 | Questions and Answers| Quiz and Test
1.Nirvicra samdhi can only be achieved through
personal effort and does not involve grace.
2.Complete surrender does not involve relinquishing one's
will; it is about maintaining control while seeking divine
help.
3.Intellect alone is sufficient for spiritual growth in yoga
practices.
Chapter 26 | The Big Mind| Quiz and Test
1.All forms of perfection (siddhi) can be attained
only through natural giftedness.
2.A sdhaka has the ability to choose their next life
circumstances based on their actions and inner filling.
3.Intention behind actions is irrelevant to the classification of
karma.
Chapter 27 | Nuances of Karma| Quiz and Test
1.The actions of a yog+ are classified into good, bad,
and mixed karma, similar to the general
classifications of karma.

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2.Bad karma leads to virtuous actions according to the
teachings in the chapter summary.
3.Understanding the subjectivity of experience is crucial for
reducing unnecessary emotional turmoil.

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Chapter 28 | Perceiving Power of the Mind| Quiz
and Test
1.The puruca, or true self, is characterized by
constant change and fluctuation.
2.GuGas are essential qualities that allow the universe to
function and to maintain identity among forms.
3.During deep meditation, the self and mind can be fully
cognized simultaneously.
Chapter 29 | Beyond the Mind| Quiz and Test
1.The mind is an inert object of perception and is
influenced by physical conditions and chemicals.
2.Meditators can be easily hypnotized because they have not
experienced states beyond the mind.
3.The journey to Kaivalya is about acquiring new knowledge
and understanding the mind.
Chapter 30 | Absolute Liberation| Quiz and Test
1.In Dharma Megha Samadhi, individuals can lose
interest in the results of their awareness and uplift
not only themselves but also those who connect

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 with them. Is this true or false?
2.Entering dharma megha samdhi leads to the eradication of
all afflictions and impressions, which can only occur
outside of an [rama. Is this true or false?
3.Absolute liberation occurs when the guGas retain their
purpose instead of reverting to their original state. Is this
true or false?

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