| Patanjali, 302:give the essence of the significance of this sutra: "One-pointed concentration upon the mother ofPatanjali, 303:of the orbits of the planets and the stars. This sutra is of small significance to the ordinaryPatanjali, 303:disciple. Suffice it here to say that this sutra forms the background for all astrologicalPatanjali, 303:passes. Therefore it will be apparent that this sutra is the key to the purpose of the [304] sevenPatanjali, 304:of the body. In the commentary upon Book I Sutra 36, the various centers were enumerated and theirPatanjali, 306:centers, situated above the diaphragm. In the sutra under consideration we are dealing with one ofPatanjali, 308:of Discipleship to the end. We are told in this sutra that knowledge as to the condition of thePatanjali, 310:This is nowhere more apparent than in this sutra. Through an understanding of the nature of thePatanjali, 313:sense of the terms employed. In the twenty-fifth sutra we considered the nature of the light in thePatanjali, 320:of balance, the noble middle path. This sutra is in the nature of a comment upon this stage of thePatanjali, 330:blood channels, the veins and arteries. In this sutra we are told that by mastery of the fourth ofPatanjali, 332:of the samana, the spark becomes the flame. This sutra is one of the most beautiful in the book andPatanjali, 333:hearing will be developed. To understand this sutra, it is essential that certain relationships arePatanjali, 336:we will concern ourselves. In considering this sutra and its clarification by an understanding ofPatanjali, 338:It is not the divine hearing referred to in the sutra. In Charles Johnston's comments on thisPatanjali, 338:sutra. In Charles Johnston's comments on this sutra, he covers the ground beautifully as follows:Patanjali, 340:intellect)." - Tatya. Vivekananda expresses the sutra in the following terms: "By making sanyama onPatanjali, 340:are two thoughts seeking expression in this sutra. One refers to the veil or covering whichPatanjali, 342:realization. With these, however, the present sutra has not to do. The head center is dual inPatanjali, 342:lotus. The study and understanding of this sutra would result in the complete equipping of thePatanjali, 342:the enumeration of the principles. The above sutra therefore can be applied to the mastery of eachPatanjali, 342:He gives a translation of this fourty-fourth sutra which is analogous to all the others with thePatanjali, 345:of these three books on Raja Yoga, there comes a sutra summing up results and giving a vision ofPatanjali, 345:spirit) his knowledge is perfected." (Book I, Sutra 40.) "As a result of these means there followsPatanjali, 345:subjugation of the sense organs." (Book II, Sutra 55.) "Through this mastery minuteness and thePatanjali, 345:and freedom from all hindrances." (Book III, Sutra 45.) It will be seen from this how, first therePatanjali, 346:producing: Cessation of sorrow and toil. (Sutra 30) Attainment of infinite knowledge. (Sutra 31)Patanjali, 346:(Sutra 30) Attainment of infinite knowledge. (Sutra 31) Eternity entered. (Sutra 33) Return ofPatanjali, 346:knowledge. (Sutra 31) Eternity entered. (Sutra 33) Return of consciousness to its center. (SutraPatanjali, 346:33) Return of consciousness to its center. (Sutra 34) In connection with the sutra which is ourPatanjali, 346:to its center. (Sutra 34) In connection with the sutra which is our present consideration, thePatanjali, 348:Though many commentators give to this sutra a purely physical interpretation, a much wider conceptPatanjali, 350:egoism, pervasiveness and useful purpose. Sutra 44, dealt very largely with objectivity and thePatanjali, 350:the five forms which every element assumes. This sutra concerns itself with that which isPatanjali, 356:in the comment of Charles Johnston on this sutra and the beauty of his [357] thought will be seenPatanjali, 357:teaching is nowhere more apparent than in this sutra, for the point reached here is of a higherPatanjali, 357:order again than the one referred to in Book II. Sutra 45, and intermediate to the conditionPatanjali, 357:mentioned there and that referred to in Book IV. Sutra 30 to 34. in Book I. Sutra 4, we find thePatanjali, 357:to in Book IV. Sutra 30 to 34. in Book I. Sutra 4, we find the true man entangled in the meshes ofPatanjali, 358:The first step towards this is stated in the sutra we are now considering, which is more fullyPatanjali, 361:a new cycle of endeavor. Commentators upon this sutra point out that there are four classes ofPatanjali, 361:the seven stages of illumination. See Book II., Sutra 27. If the student will here study Book III.Patanjali, 361:27. If the student will here study Book III. Sutra 26, and the commentary upon it, he will gainPatanjali, 363:many of the [363] oriental philosophies. This sutra gives the key to the relation between matterPatanjali, 364:intuitive [364] knowledge, dealt with in this sutra; others will find it of great difficulty andPatanjali, 364:and position in space. The difficulty of this sutra will be obviated if a free paraphrase is herePatanjali, 365:form the quality referred to in the sutra. This is the subjective aspect in contradistinction toPatanjali, 365:referred to by St. Paul in I. Cor., XII. In this sutra, therefore, it is made apparent that thePatanjali, 366:future in the Eternal Now. The only part of this sutra which is not clear even to the superficialPatanjali, 367:distinctive qualities. In his comment upon this sutra, Charles Johnston quotes from St. Columba andPatanjali, 378:are accurately described for us in Book III, Sutra 37: "These powers are obstacles to the highestPatanjali, 379:true aspirant constitute a limitation. In the sutra we are considering, five means are givenPatanjali, 389:Those of other people are of three kinds. This sutra expresses the teaching in connection with thePatanjali, 394:by species, time and place. A paraphrase of the sutra might serve to elucidate, and might bePatanjali, 396:of Isolated Unity" described in Book III. Sutra 50. Patanjali, 396:then the forms cease likewise to be. This sutra expresses a law of nature, and is so clear that butPatanjali, 398:holds latent seeds of future quality. In this sutra the three aspects of the Eternal Now arePatanjali, 402:may function on differing levels of being. This sutra should not be considered apart from thePatanjali, 402:main thoughts therefore lie involved in this sutra. First, that there are two main lines ofPatanjali, 403:The second main line of thought involved in Sutra 15 is more difficult to express. It lends colorPatanjali, 409:the effect-producing cause. We have in this sutra a statement which is the key to effective andPatanjali, 411:the mind is not the source of illumination. This sutra and the two following give us a typicalPatanjali, 416:and the knowable, becomes omniscient. This sutra is in the nature of a summation and emphasizes thePatanjali, 418:with the plan of evolution. In Book I. Sutra 41, we find these words: "To him whose VrittisPatanjali, 427:His state is summed up for us in the next sutra. Psychology1, 236:is apparent how valuable is the teaching of this sutra, when the consciousness aspect is heldRays, 39:which Patanjali (The Light of the Soul, Book II, Sutra I, Page 119) makes reference. These twoRays, 39:of the Soul, Book IV, Sutras 24, Page 420 and Sutra 34, Page 428). [40] The omnipresence ofReappearancebirth age after age. - Bhagavad Gita, Book IV, Sutra 7, 8. [5] Right down the ages, in many world |
