Sutra 1.6 lists the five movements (vrtti in Sanskrit) of the mind: Correct knowledge; incorrect knowledge; imagination; sleep; and memory.

Sutra 1.7 Explains that correct knowledge (pramana) comes from three possible sources: direct experience, indisputable evidence or reliable testimony. So to know for sure something is true either you need to have seen it for yourself, to have drawn the conclusion from compelling evidence or learnt it from a trusted source.

1.8 Tells us that much of what the mind throws at us actually comes from incorrect knowledge (viparyaya). This is when thoughts are based in misunderstanding, miscommunication or misconception. In relationships so much pain and suffering can be caused simply because we have been misunderstood or have drawn mistaken inference in communication.

The mind is tricky and will often present ideas as if they are fact. In reality these thoughts are often only partially based on what is actually truth. It could be judgments based on information that is not the whole picture; it could be thinking filtered through your layers of conditioning and preconceived perceptions; or it could be caused by miscommunication or misinterpretation of information. It is all too easy to then form beliefs that are not actually true.

All our teacher trainings and retreats include yogic philosophy sessions.

To continue this philosophical exploration and to find out more on imagination; sleep; and memory head to our website

1.9 Explores the dangerous role of imagination (vikalpa), warning us that delusions arise when words or communication have no actual substance. If we give weight to empty words, or give credence to insubstantial communication – with others and also to ourselves in our own mind – we can be caught up in misapprehension and misconception.

1.10 Explains that even in deep sleep (nidra) the mind remains active, although there is a perception of the absence of movements of the mind.

1.11 Reminds us that memories (smrtayah) are the resurfacing of changeable impressions of past experiences. The very fact that memories are inconsistent should caution us that they are unreliable.

Coming to understand that many of our thoughts are not based on correct knowledge can help free us from negative thoughts and patterns. Next time you have an unhelpful or unconstructive thought about someone, something or some aspect of yourself – ask yourself: ‘Can I be sure that this is coming from absolutely correct knowledge’.

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2.3 Avidya asmita raga dvesha abhinivesha pancha klesha

There are five obstacles (on the path to Samadhi): ignorance, ego, desire, aversion, fear of death.

Avidya / Ignorance: Patanjali tells us that this is the root of all the other Kleshas. It is not ignorance in an intellectual capacity but in the sense that we are oblivious of our true nature. That we have forgotten or masked our spiritual essence. Once on the path of yoga we start to realise that the centre of our being is not our mind, that there is some other spark, soul or spirit at our core. Having a sense of this is the start of the journey towards genuine connectedness to our true nature… The other four Kleshas all steam from Avidya.

Asmita / Ego: Again, the Sanskrit translation is confusing as this is not the ‘ego’ in the western / Freudian sense but is a far broader concept. It is a false sense of self, the identification with ‘I’, ‘me’ and ‘mine’. It is the feeling that we are separate from each other, from nature and from the interconnectedness that surely underpins consciousness. You may have experienced moments when this has fallen away, watching a sunset, surfing, playing with children or chanting in a group. Treasure these!

Raga / Desire: This is probably the Klesha that is most obvious in many people! We all battle with wanting, craving, coveting and in some cases addiction. While a desire for spiritual growth is necessary to progress on the path this should be cultivated without attachment to the outcome. It is the craving for material possessions, the drive for power and ambitions and the clinging to feelings, people and situations that are the obstacle we need to overcome on the road to freedom. You could start with just one thing. Identify a Raga you would like to overcome and when it arises just sit with it, acknowledge it and let it go.

Dvesha / Aversion: The opposite of Raga, this is when we push away from people, places and things. Aversion can colour our whole day. In fact it can be an interesting exercise to count how many times in a day you experience irritation, dislike or anger. The next step would be to either change the situation or change your attitude to one of acceptance.

Abhinivesha / Fear of Death: This can also be translated as a clinging to life but in a wider context we could say it is fear of loss or change. This obstacle is overcome by cultivating awareness that everything is transient and impermanent and from there developing a deep sense of trust.

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“aparigraha sthairye janma kathanta sambodha”

When one is steadfast in non-possessiveness or non-grasping with the senses (aparigraha), there arises knowledge of the why and wherefore of past and future incarnations.

Yoga Sutra 2.39

The fifth and final YAMA is concerned with freedom from greed and hoarding. It explores the idea that we should not take or collect things we do not really need. We should not be greedy. We should only take that which had been worked for and earned. By applying this YAMA we are able to simplify our lives and train ourselves to not feel that we are lacking or missing out on anything. We have all that we really need when we have food, shelter, our mind and our health. When we are living in accordance with the APARIGRAHA we can trust that what we need, will come into our lives as and when it is really required.

We can try to apply APARIGRAHA is a number of ways – only filling our plate with a humble amount, we can always go back for more if genuinely hungry. We can also trying not to hoard clothes (which I know can be an issue for a lot of people in today’s fashion conscious world!) We don’t need something in EVERY colour! If we have a perfectly good pair of tights / jacket / whatever… Then wear it until it is actually worn out.  How could you apply APARIGRAHA in your life?

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Yoga Sutra 2.38

Traditionally this YAMA is often thought of as celibacy – the idea being that the yogi conserves their sexual energy so that this energy is used to progress along the yogic path. Another interpretation of Brahmacharya is working toward using ones energy wisely. Drawing our energy away from fleeting pleasures, which often tend to satisfy physical yearnings temporarily, and moving our attention toward finding inner happiness and union with the divine.

Our sexual energy is special. Our body is special. It should not be offered lightly.
This is not to say we all need to live in caves and meditate forever never touching anyone… Or that sex is bad. Damn… It’s actually pretty awesome when it’s with the right person done for the right reasons. Being able to experience and participate in our world, society, relationships and parenthood whilst applying Brahmacharya and the other YAMAS will make fine yogis of us all that’s for sure. We will understand the world from our experience. We will know that true happiness does not lie in worldly trappings, or at the hands of another. Happiness comes from within. “Brahmacharya is the battery that sparks the torch of wisdom.” If we put energy into things like worrying about the way we look and pushing toward ultimate fitness for vanity rather than health, this could also be considered unwise use of energy.

How could you start working to apply Brahmacharya in your life?

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The mind will be undisturbed if you can cultivate the attitudes of friendliness towards the happy, compassion towards those in pain, delight for those with good fortune and impartiality towards negative people.

Pantanjali’s Yoga Sutras are so much more than a guide to yoga practice. When we first meet the Sutras, those that seem important are probably the ones that guide us to establish a practice beyond asana that includes meditation, pranayama and a yogic life style based on the Yamas and Nyamas. However, as we delve deeper into this sacred text, we can see how it offers guidance on many levels.

We would probably all agree that one of the main challenges we face on a daily basis is dealing with other people! Sutra 1.33 offers us the key to peace of mind in relationships: be friendly to the joyful, be compassionate to those experiencing difficulties, be happy for the success of others and don’t let the dissonance of some people affect you.

We practice equanimity on the mat and this Sutra encourages us to take it out into the world. It is telling us that one of the goals of yoga practice is to develop the means to not be affected, not to be knocked off balance, by the people around us. But this is not just a goal, it is also a measure. We can see over time how we can develop the tools to become more skillful in our interactions with others. Is our yoga practice helping us to be a better person? It’s not always easy!

It may be easy to be friendly towards happy people and feel natural to offer compassion to those in anguish – but can you put aside jealousy to be genuinely joyful for those who appear more fortunate than you? And, more challengingly – can you be equanimous and remain undisturbed when confronted by those who spread harm and disharmony? This doesn’t mean you feel no emotion when confronted by conflict or by shocking situations; the aim is to not have your peace of mind disturbed.

This Sutra can be incredibly useful in daily life. When you are interacting with friends and work colleagues and feel your peace of mind being disturbed, remember the key words: friendliness, compassion, joy and equanimity.

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These Sanskrit words will be familiar to anyone who knows their Nyamas from their Yamas! Patanjali puts extra emphasis on the last three Nyamas by starting Chapter 2 with the clear instruction that these qualities are non-negotiable for yogis.

Tapah (aka Tapas = to purify through heat or inner energy / burning enthusiasm).
Svadhyaya (= self study / knowledge of sacred scriptures)
Isvara pranadhanani (= surrender to the divine / devotion to the truth)
Kriya yogah (= the action / work / path of yoga)

One creative translation could be:
The path of yoga requires the cultivation of discipline, self-awareness and faith.

It is said that Sutra means ‘thread’ in Sanskrit. If we consider that Patanjali’s words are jewels ‘threaded’ together then, in our exploration in each newsletter, we are picking the most precious gems of wisdom.

In the last newsletter we looked at Sutras 1.12 to 1.16 – the yogic principles of ‘abhyasa’ and ‘viragya’ (practice and non-attachment). Now we are jumping to the second chapter, to 2.1 – 2.2. Chapter 2 deals with the specific practices, the tools that we can use on the path of yoga and it is in Chapter 2 that we find the Eight Fold path of Ashtanga Yoga.

The first Sutra distils the instruction on the work of yoga to just the last three Nyamas concepts, telling us that there is action required to be on the path of yoga. We need a inner devotion to live a pure and wholesome life; we need to study ourselves and philosophical texts; and we must be prepared to surrender to the divine or to a power higher than ourselves. (We are later told by Patanjali that if we can truly do just this ‘isvara pranadhanani’-  then no other action is required.)

While ‘tapas’ can be said to include a burning enthusiasm for our yoga practice, we must understand that doing asana and meditating are not the real essence of the work. It is the work we do off the mat that counts. Living a life of purity in diet, actions, interactions and intentions; cultivating self awareness and seeking to be our best selves; and residing from a place of trust, connection and devotion.

2.2 tells us that the purpose of ‘Kriya yoga’ (the action) is to overcome the ‘kleshas’ (the obstacles) that stand in the way of ‘Samadhi’ (sustainable peace). In the next newsletter we will look at the ‘kleshas’; and identify the hurdles we need to overcome in order to reside in ‘Samadhi’.

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We learnt in the first 4 sutras that yoga is the process of quietening the fluctuations of the mind; becoming skilful in disciplining our thoughts so we can connect to our true nature. In Sutra 1.12 we are told that this is achieved through dedicated practice and sustained non-attachment.

The next few Sutras explain that practice (abhyasa) is maintaining consistent effort and that non-attachment (viragya) is being free of craving and aversions. This does not mean that yogis should aspire to be detached in a cold way. It is possible to be passionately involved with your practice, with people and with life, while maintaining no expectations or attachment to the results.

Sutra 1.16 explains how ultimate freedom is beyond this state of non-attachment, that when we connect to universal consciousness (purusha) we simply reside in perfect harmony.

However realisation of purusha is an advanced concept out of reach for most of us! For those of us simply striving for a little more peace of mind, clarity and contentment it is Sutra 1.14 that is most helpful for many yogis.

Sa tu dirgha kala nairantarya satkarasevito drdhabhumih

1.14 Only when a correct method is cultivated continuously over a long period of time with total wholehearted devotion does the practice becomes strong with a solid foundation

We know that when we practice yoga regularly we start to see real benefits. So remember this on those days when it’s more of a struggle – physically, mentally or emotionally – yoga is not about a quick fix, we are in this for the long run!

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When non-stealing (asteya) is established, all jewels, or treasures present themselves, or are available to the Yogi.

Yoga Sutra 2.37

In Sanskrit – A = not, Steya = stealing. This Yama is concerned with not taking that which does not belong to us. The concept extends further than just stealing or taking a possession. We should not use something for a different purpose than was intended or use something for longer than intended by its owner. We should honour the person who confides in us, by not taking advantage of ones trust. We should not take anything that is not freely given. This includes someone’s time and their ideas.

Another aspect of Asteya is asking us to work toward letting go of desiring or craving what another person has, the kind of jealousy that can lead to discontentment and even unskilled action. It is said that the Yogi desires one thing only – to adore the divine. The divine is God, nature, your neighbour, and animals and oneself – union with the universe is what the Yogi craves. Nothing more. How could you apply Asteya in your life?

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“As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.”

Yoga Sutras 2:35

This Yama is a commitment to truthfulness. Satya literally means ‘to speak the truth’ and
is considered to be essential to the yogic code of conduct. Honest communication and honest action form the basis of any healthy relationship including with community and with yourself.

It is considered that there is four sins of speech: abuse and obscenity, falsehoods and lies, telling tales and the last is ridiculing what others hold to be sacred. Speaking without malice and with self control means that when we do speak our words will be heard, respected and remembered because they are good and real and true.

It is important that Satya does not come into conflict with our efforts to behave with the first Yama, Ahimsa. Meaning, if the truth has a very negative consequence and may cause more harm than good, then it is better to say nothing, allowing nature to take its course. It is important to mind what we say, how we say it and in what way others may be affected by it.

Satya is also not necessarily just concerned with speech. It can also be taken as living in your truth and being to true to yourself.

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