| Magic, 51:spiritual man." Book III. 35. The forty-eighth Sutra in the same book gives a statement covering aMagic, 568:of these pranas. We find in Book III, Sutra 39 that there are five aspects of prana, functioningPatanjali, 11:has fulfiled them as indicated in the preceding sutra, Sees the self, Realizes the true nature ofPatanjali, 13:The student must remember that in this sutra it is the chitta or mind-stuff which is underPatanjali, 16:idea through the medium of the mind." - Book II, Sutra 20. Deduction is not a sure method ofPatanjali, 16:Each of these is now dealt with in a separate sutra by Patanjali. Patanjali, 18:the form and not upon the state of being. This sutra is somewhat difficult to paraphrase. ItsPatanjali, 25:explanations are all that is necessary with a sutra as easy to apprehend as this one;Patanjali, 31:remembered by the student when considering this sutra: That the spiritual man is the monad, ThatPatanjali, 36:what may lie back of the words found in a later sutra as translated by Charles Johnston, whichPatanjali, 36:out through the vesture of the mind." (Book II Sutra 20) The preceding sutra dealt with what may bePatanjali, 36:of the mind." (Book II Sutra 20) The preceding sutra dealt with what may be [37] called meditationPatanjali, 37:meditation with seed or with an object; this sutra suggests the next stage, meditation without seedPatanjali, 44:the point of pure spirit. Commentators upon this sutra point out that those who follow the methodPatanjali, 47:and therefore the [47] real meaning of this sutra is that through intense devotion to, and love ofPatanjali, 54:is AUM (or OM). This is the Pranava. (See Book I Sutra 1.) Students should remember that there arePatanjali, 66:flit from one object to another." See Book III Sutra 11. Obstacle V - Laziness All the commentatorsPatanjali, 69:idea through the medium of the mind." (Book II, Sutra 20.) The words "pure knowledge" have beenPatanjali, 69:of vision. Charles Johnston translates the same Sutra as follows: "The seer is pure vision... HePatanjali, 70:of consciousness can be effected. The next sutra is most interesting as it deals with the effectsPatanjali, 74:one truth. This is the true significance of the sutra under consideration and the clue to why thePatanjali, 75:or towards all forms of good or evil. In this sutra we are dealing with the physical body, whichPatanjali, 76:be carefully remembered [76] when studying this sutra, otherwise there will be a misapprehension ofPatanjali, 76:personal self. The comprehensiveness of this sutra is therefore apparent and concerns all the brainPatanjali, 76:Johnston in the words of his translation of this sutra, "The psychic nature [77] moves to graciousPatanjali, 79:and the key to the understanding of this sutra is found in the word detachment. The aspirant (as hePatanjali, 81:that the seven centers are involved. Method I. Sutra 33. Solar plexus center. The peace of thePatanjali, 81:or towards all forms of good or evil. Method II. Sutra 34. Center at the base of the spine. ThePatanjali, 81:by the regulation of the prana. Method III. Sutra 35. Center between the eyebrows. The mind can bePatanjali, 81:relation to the sense perceptions. Method IV. Sutra 36. Head center. By meditation upon Light andPatanjali, 82:and thus peace can be achieved. [82] Method V. Sutra 37. Sacral center. The chitta is stabilizedPatanjali, 82:is purified and no longer indulged. Method VI. Sutra 38. Throat center. Peace (steadiness of thePatanjali, 82:on the knowledge which dreams give. Method VII. Sutra 39. Heart center. Peace can also be reachedPatanjali, 83:heart center radiant or magnetic light. In this sutra meditation upon light and radiance isPatanjali, 85:which dreams give. The significant words in Sutra 38 are the phrase "the knowledge which dreamsPatanjali, 85:give" and in this connection the commentary on Sutra 10 is of interest. The oriental occultist usesPatanjali, 87:upon that which is dearest to the heart. Sutra 39 in its very simplicity carries with it, its ownPatanjali, 87:heaven." We now come to the most comprehensive sutra in the book: (40). It might be pointed outPatanjali, 89:follows and serves to elucidate the idea of this sutra: "Within the speck God can be seen. WithinPatanjali, 91:colors of that which is reflected in it. This sutra grows naturally out of the previous one. ThePatanjali, 94:mental condition of judicial reasoning. In this sutra and the following one, Patanjali is enlargingPatanjali, 94:upon an earlier formulation of the truth. (See Sutra 7.) He teaches that meditation is of twoPatanjali, 95:cause of both. These three are called in this sutra: The idea The cause of the objective form. ThePatanjali, 97:mind can be applied also to things subtle. This sutra is clear without much explanation. The wordPatanjali, 102:mind stuff). The Sanskrit words employed in this sutra can only be adequately translated into clearPatanjali, 102:make the English version clearer. Literally, the sutra might be stated to run as follows "ClearPatanjali, 109:by Charles Johnston in his commentary on this sutra as follows: "Each state or field of the mind,Patanjali, 125:behind the body of any and every man. Thus the sutra under consideration takes the aspirant intoPatanjali, 128:in full operation. The comprehensiveness of this sutra is the first thing which attracts one'sPatanjali, 135:idea so clearly that it is best to translate the sutra as above. These objects of pleasure coverPatanjali, 136:is aversion for any object of the senses. This sutra is the reverse of the preceding one. The truePatanjali, 142:mental attitude" referred to in the previous sutra has distinct reference to the seeds or thePatanjali, 145:law of Cause and Effect) is dealt with in this sutra, and is of too vast a subject to be enlargedPatanjali, 151:effects) which must be warded off. This sutra brings us right back to the great basic duality ofPatanjali, 153:so long. This Patanjali points out in the next sutra. Patanjali, 156:who is the sum total of all these. This sutra is intended to cover the technicalities of the formPatanjali, 160:been made to the excellent translation of this sutra as given by Johnston which runs as follows:Patanjali, 160:to vision it, for him it exists not. This sutra is one of the key verses in the book, and gives thePatanjali, 164:soul. Man in his arrogance should not take this sutra to mean that all that is created exists forPatanjali, 164:still for those who are not yet free. This sutra holds the germ of the entire science of thought.Patanjali, 166:perceived and likewise of the Perceiver. In this sutra the attention of the student is drawn to thePatanjali, 180:from above. This is progressive (see previous sutra), and is dependent upon steadfast practise,Patanjali, 186:of race, place, time or emergency. This sutra makes clear the universality of certain requirements,Patanjali, 190:Certain basic concepts are embodied in this sutra and for the sake of clarity might be tabulated asPatanjali, 194:perfected harmlessness, all enmity ceases. This sutra demonstrates to us the working out of a greatPatanjali, 194:us the working out of a great law. In Book IV. Sutra 17, Patanjali tells us that the perception ofPatanjali, 196:leads on to the consummation dealt with in the sutra under consideration - the effectiveness of allPatanjali, 196:acts to convey reality or truth as it is. This sutra gives the clue to the work of the magician andPatanjali, 200:an understanding of the law of rebirth. This sutra gives in unequivocal terms the great teachingPatanjali, 201:both one's own and all forms. This paraphrase of Sutra 40 does not adhere to the technicalPatanjali, 201:mistakes along this line. In considering this sutra it should be remembered that purity is aPatanjali, 204:lower quaternary. We have seen in the preceding sutra that the purification required is four foldPatanjali, 207:There is little to say in connection with this sutra except to point out that all pain, displeasurePatanjali, 213:posture assumed must be steady and easy. This sutra is one that has led our occidental studentsPatanjali, 215:body and it is significant that in the preceding sutra [216] only the mind and the physical bodyPatanjali, 216:and the physical body were dealt with. In this sutra the emotional nature, expressing itselfPatanjali, 217:of the breath. Here again we come to a sutra that has led to much misunderstanding and muchPatanjali, 217:points this out in his commentary on the sutra in the following words: "When the posture has beenPatanjali, 218:act of breathing, much of the true sense of this sutra has been lost. Certain things should bePatanjali, 220:protracted or brief. This is a most difficult sutra to understand and its meaning has been madePatanjali, 221:that much of the teaching conveyed in this sutra can only safely be given directly by the teacherPatanjali, 228:edition gives a beautiful rendering of this sutra in the words: "Thence comes the mind's power toPatanjali, 229:that which has hitherto been their object. This sutra summarizes for us the work done in thePatanjali, 231:possible. Dvivedi says in his commentary on this sutra: "Abstraction consists in the sensesPatanjali, 247:an object. Dvivedi says in his comment on this sutra: "...Dhyana is the entire fixing of the mindPatanjali, 248:The simplest way in which to comprehend this sutra is to realize that every form or object is aPatanjali, 252:power so to meditate is called sanyama in this sutra. It is the attainment of the power ofPatanjali, 262:Little need be said in explanation of this sutra owing to its clarity. It is in the nature of aPatanjali, 267:or latent. Much the same idea is covered in this sutra as in the previous one. In time and spacePatanjali, 269:aspirants to the path is made apparent in this sutra. The ascertaining of one's approximate placePatanjali, 269:for all true progress. Johnson translates this sutra in the words: "Difference in stage is thePatanjali, 269:which has been and of that which will be. The sutra which we are considering sums the [270]Patanjali, 271:The following synonyms in connection with this sutra must be borne in mind if clarity of thought isPatanjali, 275:is acquired. The significance of this sutra is very great, for it gives the basis for the regainingPatanjali, 277:and pursuits. The knowledge referred to in the sutra comes in three ways: Direct ability to see thePatanjali, 284:This knowledge comes also from signs. This sutra can be somewhat elucidated if read in connectionPatanjali, 284:somewhat elucidated if read in connection with Sutra 18 of Book III. The karma referred to herePatanjali, 286:this will come if the student will compare this sutra with one in the [287] first book (Sutra 33).Patanjali, 287:this sutra with one in the [287] first book (Sutra 33). The union here dealt with marks a stepPatanjali, 289:elephant, will awaken that force or light. This sutra has given rise to much discussion and its |
