Con this book, ‘yoga’ has been recognised as a word con common usage, and as such has not been italicised

Con this book, ‘yoga’ has been recognised as a word con common usage, and as such has not been italicised

Introduction preciso ‘Enlightened Living’

There are many spiritually elevated people sopra the world, but not many levitating yogis: and the Yoga Sutras of Patanjali Maharshi are meant preciso elevate the spirit of every man, not esatto teach him how to levitate. The attempt mediante this little book has been preciso expose that gospel, onesto avoid technicalities, and onesto relate the whole yoga philosophy preciso the ordinary and simple daily life of everyone.

There are very many excellent translations of the Sutras: this, however, is an interpretative translation. There are several scholarly and erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is mediante search of truth which shall free him from self-ignorance.

The incisive language of the Sutras cannot be preserved in translation. An extraordinary feature of the Sutras is the avoidance of direct commandments, dogmatic assertions and the use of active voice. Whereas every effort has been made to retain the structure of the text, in a few cases (for example, in Sutra I. 49) slight changes have had to be made to sustain the easy flow of thought. (The words which represent the translation of the text are underlined.)

Anyone who translates verso text which is sopra the Sanskrit language is confronted by two difficulties: (a) not all languages have concise words or phrases which accurately convey the exact sense durante which the Sanskrit word is used mediante the text; and (b) the Sanskrit word itself has verso number of meanings, and it is easier onesto choose the correct meaning when the word is used in per structurally complete prose or verse, than when it occurs in the Sutras. From verso cursory glance at the very many available translations of the Sutras it is easy sicuro see that each one has translated some Sutras differently, without being unfaithful preciso the text.

Some translators, eager puro build verso ‘philosophical system’ on the foundation of the Sutras have treated some words sopra the text as proper names of specific philosophical categories. Such verso treatment inevitably limits the understanding of the purport of the text. The text itself seems preciso use two or more words esatto refer preciso per single factor: for example, samadhi and samapattih are used synonymously. There is verso danger of regarding words as names: for then they create forms or images which perpetuate ignorance while creating an illusion of knowledge. This pitfall has been avoided con this book, and the actual meaning of the words has been sought, regardless of how the ‘philosophical system’ has classified them. When this is done, it is discovered that there is a continuous and smooth flow per the sequence of the Sutras. (Where the text clearly warrants another meaning, such an alternative meaning has also been given: examples are II. 30, II. 36 and IV. 31).

This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory ‘light’

The gospel of yoga suggests not verso withdrawal nor an escape from the world but the abandonment of the mental conditioning which creates per division between the ‘me’ and ‘the world’ (including the world of psychological experiences). Meditation is the vigorous search for the true identity, of the ‘me’, not verso psychic jugglery nor verso technique for deep relaxation. Seen from this angle, the fundamental categories of yoga (citta, and nirodha – vide I. 2), take on per character completely different puro the one that prevails durante the minds of most practicants of yoga: it is hard puro translate citta and vritti, and the student has sicuro discover the meaning mediante himself as Patanjali’s message saturates his whole being. Nirodha does not imply suppression, restraint or control per the usual (and brutal) connotations of those words, but a vigilantly watchful understanding of the movements of thought mediante the mind-which is stillness of a different kind.