Оглавление
Gregor Maehle. Ashtanga Yoga
ASHTANGA YOGA
CONTENTS
INVOCATION
PREFACE
ACKNOWLEDGMENTS
INTRODUCTION
The Rediscovery of the Ashtanga Vinyasa System
The Relevance of Ashtanga Yoga Today
The Eight Limbs of Yoga, and How They Work Together
Why a Traditional Practice is Still Applicable
Breath
Bandhas
Drishti
Vinyasa
Vinyasa Count
Asana Names
The Yogic Approach
Action and Counteraction / Posture and Counterposture
How to Stretch
Full Vinyasa versus Half Vinyasa
Temperature
Samasthiti
Surya Namaskara A
Vinyasa One
Vinyasa Two
ANTERIOR VIEW
Vinyasa Three
Vinyasa Four (Chaturanga Dandasana)
Vinyasa Five (Urdhva Mukha Shvanasana — Upward Facing Dog)
Vinyasa Six (Adho Mukha Shvanasana — Downward Facing Dog)
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Surya Namaskara B
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Vinyasa Six
Vinyasa Seven (Virabhadrasana A)
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven (Virabhadrasana A)
Vinyasa Twelve
Vinyasa Thirteen
Vinyasa Fourteen
Vinyasa Fifteen
Vinyasa Sixteen
Vinyasa Seventeen
Samasthiti
Padangushtasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Pada Hastasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Utthita Trikonasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Parivrta Trikonasana
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Utthita Parshvakonasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Parivrta Parshvakonasana
Vinyasa Two
Vinyasa Three
Vinyasa Four
VinyasaFive
Prasarita Padottanasana A
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Prasarita Padottanasana B
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Prasarita Padottanasana C
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Prasarita Padottanasana D
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Parshvottanasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Utthita Hasta Padangushtasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Vinyasa Six
Vinyasa Seven
Vinyasas Eight to Fourteen
Ardha Baddha Padmottanasana
Vinyasa One
Vinyasa Two
Vinyasa Three
Vinyasa Four
Vinyasa Five
Vinyasas Six to Nine
Utkatasana
Vinyasa Seven
Vinyasa Eight
Virabhadrasana A
Vinyasa Seven
Vinyasa Eight
Virabhadrasana B
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Vinyasa Thirteen
Vinyasa Fourteen
Pashimottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Vinyasa Thirteen
Vinyasa Fourteen
Purvottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Vinyasa Thirteen
Ardha Baddha Padma Pashimottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasas Fourteen to Twenty
Triang Mukha Ekapada Pashimottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasas Fourteen to Twenty
Janushirshasana A
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasas Fourteen to Twenty
Janushirshasana B
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Janushirshasana C
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Marichyasana A
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Marichyasana B
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Marichyasana C
Vinyasa Seven
Marichyasana D
Vinyasa Seven
Navasana
Vinyasa Seven
Vinyasa Eight
Bhujapidasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Kurmasana AND Supta Kurmasana
Vinyasa Seven
Vinyasa Eight:Primary Version
Vinyasa Eight:Intermediate Version
Vinyasa Nine:Primary Version
Vinyasa Nine:Intermediate Version
Vinyasa Ten
Garbha Pindasana
Vinyasa Seven
Vinyasa Eight
Kukkutasana
Vinyasa Nine
Vinyasa Ten
Baddha Konasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Upavishta Konasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Supta Konasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Supta Padangushtasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Vinyasa Thirteen
Vinyasa Fourteen
Vinyasa Fifteen
Vinyasas Sixteen to Twenty-Three
Vinyasa Twenty-Four:
Vinyasa Twenty-Four:
Ubhaya Padangushtasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Urdhva Mukha Pashimottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Setu Bandhasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Urdhva Dhanurasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Pashimottanasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Sarvangasana
Vinyasa Eight
Halasana
Vinyasa Eight
Karnapidasana
Vinyasa Eight
Urdhva Padmasana
Vinyasa Eight
Vinyasa Nine
Pindasana
Vinyasa Nine
Matsyasana
Vinyasa Nine
Uttana Padasana
Vinyasa Eight
Vinyasa Nine
Shirshasana
Vinyasa Seven
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Padmasana
Vinyasa Seven
Vinyasa Eight
Vinyasa Nine
Vinyasa Ten
Vinyasa Eleven
Vinyasa Twelve
Shavasana
The Physical Importance of Relaxation
Phase One — Naturalism
Phase two – mysticism
Phase Three — Philosophy
Phase Four — Technology
The Importance of the Four Ages for Today’s Practitioner
Involution Versus Evolution
Chapter 1: On Samadhi. 1.1 Now then authoritative instruction in yoga
1.2 Yoga is the suspension of the fluctuations of the mind
1.3 Then the seer abides in his own nature
1.4 At other times it appears to take on the form of the modifications of the mind
1.5 There are five types of mind waves, which can be troublesome or untroublesome
1.6 The five fluctuations of mind or mind waves are correct perception, wrong perception, conceptualization, deep sleep, and memory
1.7 Correct perception (pramana) is made up of direct perception, inference, and valid testimony
1.8 Wrong perception is the erroneous superimposition of an image onto an object
1.9 Conceptualization is knowledge of words, which are empty of objects
1.10 Deep sleep is that fluctuation of mind in which the waking and dreaming experience are both negated
1.11 Memory is the keeping in one’s mind of objects experienced previously
1.12 The suspension of these fluctuations is through practice and detachment
1.13 Practice is the effort to attain steadiness in the suspended state
1.14 One becomes firmly established in practice only after attending to it for a long time, without interruption and with an attitude of devotion
I.15 Detachment is mastery in not desiring objects seen or heard of
1.16 The highest detachment, which proceeds from knowing consciousness, is to not thirst for the manifestations of the gunas
1.17 Objective samadhi (samprajnata) is associated with deliberation, reflection, bliss, and I-am-ness (asmita)
I.18 The other [asamprajnata samadhi ] results from the practice of stilling the fluctuations of the mind and leaves only residual subconscious imprint
1.19 Among the bodiless ones and the ones absorbed in prakrti, there is the intention of coming into being
I.20 In the case of the others [the yogis], it [asamprajnata samadhi ] is preceded by conviction, enthusiasm, remembrance, samadhi, and wisdom (prajna)
I.21 For those who practice with ardent intensity, samadhi is near
I.22 Those ardent ones are again subdivided into mild, moderate, and intense
I.23 Or from devotion to Ishvara
I.24 Ishvara is a distinct form of consciousness (purusha), which is untouched by the modes of suffering, karma, its fruit, and its residue
I.25 In the One (Ishvara), all knowing is unsurpassed
I.26 The Supreme Being is the teacher of the other teachers, since the One is not limited by time
I.27 The One’s expression is the sacred syllable OM
I.28 Repetition of it and contemplation of its meaning should be done
I.29 From that practice comes knowledge of the inner self and the absence of obstacles
I.30 The obstacles, which are distractions of the mind, are sickness, rigidity, doubt, negligence, laziness, sense indulgence, false views, failure to attain a state, and inability to stay in that state
I.31 Suffering and frustration, unsteadiness of body, inhalation, and exhalation result from the distractions
I.32 To remove them, there is the practice of one principle (tattva)
I.33 Clarity of mind is produced by meditating on friendliness toward the happy, compassion toward the miserable, joy toward the virtuous, and indifference toward the wicked
I.34 Or from exhalation and retention of breath (prana)
I.35 Also the development of supersensory perception can aid in concentrating the mind
I.36 Steadiness of mind is also gained from perceiving a radiant light beyond sorrow
I.37 The mind can be made steady by meditating on a person who is desireless
I.38 The mind can also be steadied by meditating on a dream object or on the state of dreamless sleep
I.39 The mind can also be stabilized by meditating on any suitable object
I.40 Mastery is achieved when the mind can concentrate on any object from the smallest atom to the entire cosmos
I.41 When the mind waves are reduced, the mind appears to truthfully reflect any object that it is directed toward like a pristine crystal, whether it be the perceived, the process of perceiving, or the perceiver. This state is called identity (samapatti).27
I.42 Deliberative (savitarka) samapatti is that samadhi in which words, objects and knowledge are commingled through conceptualization
I.43 When memory is purified, the mind appears to be emptied of its own nature and only the object shines forth. This is superdeliberative (nirvitarka) samapatti
I.44 In this way, reflective (savichara) and super-reflective (nirvichara) samapatti, which are based on subtle objects, are also explained
I.45 The hierarchy of subtlety terminates in nature (prakrti)
I.46 All these are samadhi with seed (sabija)
I.47 From the glow of super-reflective (nirvichara) samapatti, the inner instrument is purified
I.48 There the wisdom is truthful (rtambhara)
I.49 This knowledge is different from the knowledge gained through scripture and inference, since it is of a particular thing
I.50 The subconscious imprint produced from such knowing reconditions us
I.51 After those have ceased too, the entire mind is suspended, and that is objectless (nirbija) samadhi
Chapter II: On Practice. II.1 The Yoga of Action consists of austerity, self-study, and surrender to the Supreme Being
II.2 Kriya Yoga is done for the purpose of moving closer toward samadhi and for reducing the afflictions (kleshas)
II.3 Ignorance, egoism, desire, aversion, and fear of death are the afflictions
II.4 Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or active
ATTENUATED (THINNED) STATE
INTERRUPTED STATE
ACTIVE STATE
II.5 Ignorance is to see the transient as eternal, the impure as pure, pain as pleasure, and the nonself as the self
II.6 I-am-ness (asmita) is to perceive the seer and seeing as one
II.7 Desire (raga) is clinging to pleasure
II.8 The affliction that results from memorized suffering is called aversion (dvesha)
II.9 Fear of death (abhinivesha), felt even by the wise, arises from the desire to sustain one’s existence
II.10 The subtle states of the afflictions are destroyed with the dissolution of the mind
II.11 Mental processes arising from the afflictions are to be counteracted by meditation
II.12 As long as our actions are based on afflictions, karma will sprout from them now and in the future
II.13 As long as this root of the afflictions, the karmic storehouse, exists, it will bear fruit in the form of types of birth, span of life, and experience [of pleasure and pain]
II.14 Their fruit is pleasurable or painful, depending on the merit or demerit of their cause
THE IMPORTANCE OF ETHICS
II.15 To the discerning one, all is but pain due to the conflict of the fluctuating gunas, anguish through change, and the pain caused by subconscious impression
II.16 The pain that is yet to come is to be avoided
II.17 The cause of that which is to be avoided [pain] is the union of the seer and the seen
II.18 The seen is made up of the qualities light, action, and inertia, and of the elements and sense organs. It exists for the purpose of experience and liberation
II.19 The gunas have four states: gross, subtle, manifest, and unmanifest
II.20 The seer is pure consciousness. Although it appears to take on the forms of the phenomena that it merely observes, it really stays unaffected
II.21 By its very nature the seen exists only for the purpose of the seer
II.22 Although the seen ceases to be manifest as far as a liberated purusha is concerned, it may continue to manifest for others, which are still in bondage
II.23 The meeting [of the seer and seen] causes the understanding of the nature of the two powers of owner and the owned
II.24 The cause of this meeting is ignorance
II.25 From the absence of ignorance the commingling of the seer and the seen ceases. This state is called liberation (kaivalya), the independence from the seen
II.26 The means to liberation is permanent discriminative knowledge
II.27 For him who is gaining discriminative knowledge, this ultimate insight comes in seven stages
II.28 From practicing the various limbs of yoga the impurities are removed, uncovering the light of knowledge and discernment
II.29 Restraints, observances, postures, control of the inner breath, sense withdrawal, concentration, meditation, and samadhi are the eight limbs
II.30 Nonviolence, truthfulness, nonstealing, sexual restraint, and nongreed are the restraints
II.31 The five restraints practiced universally, uncompromised by type of birth, place, time, and circumstance, constitute the great vow
II.32 Cleanliness, contentment, austerity, self-study, and devotion to the Supreme Being are the observances
II.33 If conflicting thought obstructs those restraints and observances, the opposite should be contemplated
II.34 Obstructing thoughts like violence and others, done, caused, or approved of, stemming from greed, anger, or infatuation, whether they are mild, moderate, or intense, will result in more pain and ignorance. For to realize that is to cultivate the opposite
II.35 In the presence of one established in nonviolence, all hostility ceases
II.36 When one is established in truthfulness, actions and their fruit will correspond with one’s words
II.37 When established in nonstealing, all is but jewels
II.38 When established in sexual restraint, vitality is gained
II.39 One established in nongreed attains knowledge of past and future births
II.40 From cleanliness arises protection for one’s own body and non-contamination by others
II.41 From purification of the mind arise joy, one-pointedness, mastery of the senses, and readiness for knowing the self
II.42 From contentment results unsurpassed joy
II.43 Austerity (tapas) destroys the impurities and thus brings perfection of the body and the sense organs
II.44 From establishment in self-study (svadhyaya) results communion with one’s chosen deity
II.45 From devotion to the Supreme Being comes the attainment of samadhi
II.46 Posture must have the two qualities of firmness and ease
II.47 Posture is then when effort ceases and meditation on infinity occurs
II.48 In asana there is no assault from the pairs of opposites
II.49 When posture is accomplished, pranayama is then practiced, which is removing agitation from inhalation and exhalation
II.50 There are external retention, internal retention, and midway suspension. By observing space, time, and count, the breath becomes long and subtle
II.51 When the internal and external spheres are surpassed it is called the fourth [pranayama]
II.52 Thus the covering of brightness is removed
II.53 Then the mind is fit for concentration
II.54 When the mind is withdrawn from the outside then the senses follow and disengage from the sense objects. This is pratyahara
II.55 From that comes supreme command over the senses
Chapter III: On Powers. III.1 Concentration is fixing the mind to a place
III.2 If in that place of dharana there is an uninterrupted flow of awareness toward the object, then this is meditation (dhyana)
III.3 If in that meditation the object only shines forth without being modified by the mind at all, that is samadhi
III.4 If the three are practiced together it is called samyama
III.5 From mastery of samyama shines the light of knowledge (prajna)
III.6 Samyama is applied in stages
III.7 These three limbs are the inner ones compared to the prior ones [those covered in chapter II]
III.8 Yet dharana, dhyana, and samadhi are outer limbs compared to seedless samadhi
III.9 When the subconscious imprint (samskara) of mental fluctuation is replaced with an imprint of cessation [of mental activity], then there is a moment of cessation of mental activity, which is known as transformation (parinama) toward cessation (nirodha)
III.10 The mind stays calm through repeatedly applying imprints (samskara) of cessation of its activity
III.11 If the scattering of the mind is replaced by one-pointedness, then this is called the samadhi transformation (parinama) of the mind
III.12 If there is similarity of that idea that arises to the one that subsides, this is called one-pointedness (ekagrata) transformation of the mind
III.13 By this have also been described the transformations of characteristic (dharma), manifestation, and condition pertaining to elements and sense organs
III.14 That essence, which is always there in the past, future, and present, is called the object-as-such
III.15 The differentiation of transformation is caused by differentiation in sequence
III.16 From samyama on the three types of transformation comes knowledge of past and future
III.17 There is always a mix-up between a word, the object referred to, and the concept behind the word. If samyama is done on all three consecutively, one can understand the communication of all beings
III.18 Through direct perception of subconscious imprints (samskaras) knowledge of previous births is obtained
III.19 By doing samyama on some-body’s ideas or thoughts, his or her whole mentation can be known
III.20 The object on which the thought was based is not revealed by this samyama
III.21 By practicing samyama on the form of the body, its capacity to be seen is suspended. This happens by intercepting the light that travels from the body to the eye of the observer
III.22 The fruition of karma is either imminent or postponed. By practicing samyama on karma or from observing omens, the time of death can be known
III.23 By doing samyama on friend-liness, compassion, and joy, one acquires their powers
III.24 By samyama on any form of strength, such as the strength of an elephant, this strength can be gained
III.25 Through directing the luminous light of higher perception onto objects, whether they are subtle, hidden, or distant, one knows them
III.26 From samyama on the sun comes knowledge of the whole cosmos
III.27 Through samyama on the moon, knowledge of the arrangements of the stars is known
III.28 Through samyama on the pole star the movements of the stars are known
III.29 From samyama on the navel chakra, medical knowledge is derived
III.30 Samyama on the cavity of the throat brings cessation of hunger and thirst
III.31 Samyama on the kurma nadi leads to complete steadiness
III.32 By practicing samyama on the effulgence in the head, the siddhas can be seen
III.33 Otherwise everything will be known from the rising glow of illumination
III.34 Through samyama on the heart, understanding of the mind (chitta) is gained
III.35 Experience that serves the purpose of another is defined as the erroneous commingling of intellect and consciousness, which are really completely distinct. Through samyama on that which exists for its own purpose some knowledge concerning purusha can be obtained
III.36 From that arise illumination, supernormal hearing, supernormal touch, supernormal sight, supernormal smell, and supernormal taste
III.37 All these are powers for the fluctuating mind, but they are obstacles for samadhi
III.38 Through loosening the cause of bondage and by knowing how the mind moves, one’s mind can enter another body
III.39 Through mastering the udana current, one stays untouched by water, mud, and thorns, and at death one rises up
III.40 By mastering the samana current, effulgence is acquired
III.41 Through samyama on the relationship between space and the sense of hearing one gains the divine ear
III.42 Through samyama on the relationship between space and the body or by samapatti on objects that have a quality of lightness, such as a cotton fiber, traveling through space is possible
III.43 The “Great Bodiless” is a method that functions outside of the gross body and beyond imagination. Through its application the veil over brightness is destroyed
III.44 The elements can be described in terms of five attributes, which are grossness, essential nature, subtleness, inherence, and purpose. If samyama is done on the five attributes successively, then mastery of the elements is obtained
III.45 From that samyama come the eight siddhis, which are not obstructed by the characteristics of the element
III.46 Perfection of the body is beauty, strength, grace, and adamantine solidity
III.47 From samyama on the process of knowing, the essential attribute, the ego, inherence, and purpose comes mastery of the senses
III.48 From that [mastery of the senses] comes the ability to move the body with the speed of the mind, independence from the body, and mastery over the cause of manifestation
III.49 From knowing the difference between intellect and consciousness comes sovereignty over all states of being and omniscience
III.50 Through supreme detachment toward even sovereignty and omniscience, the seeds of future karma are destroyed, which results in freedom (kaivalya)
III.51 The invitations of celestial beings should cause neither pride nor attachment, since that would again cause undesirable consequences
III.52 From samyama on the moment and its sequence comes knowledge born of discrimination
III.53 From that, two objects that are identical in type, characteristic, and position in space can be distinguished
III.54 Discriminative knowledge enables one to cross over. It is all-comprehensive and it is beyond time
III.55 When the intellect has been made as pure as consciousness is already, liberation results
Chapter IV: On Liberation. IV.1 Supernatural powers (siddhis) can arise from previous births, drugs, mantras, austerities, and samadhi
IV.2 The transformation into a new birth comes through nature (prakrti)
IV.3 Our actions are not the creative cause of the new body; they only remove the obstruction, like a farmer
IV.4 Created minds arise from one I-am-ness (asmita) only
IV.5 One mind directs the different activities of the created minds
IV.6 Of the five ways of accumulating siddhis, the one born from meditation is without karmic residue
IV.7 The karma of the yogi is neither white nor black; of the others it is threefold
IV.8 From the three types of karma result conditionings, which will produce, again, corresponding actions
IV.9 The connection between memory and subconscious imprint exists even if they are separated by birth, time, and space
IV.10 These samskaras and memories are without beginning, since desire is beginningless
IV.11 The subconscious impressions are held together by cause, result, base, and supporting object. If these cease the samskaras will also cease
IV.12 The notion of past and future exists only due to distinction in the path of characteristic (dharma)
IV.13 The three temporal states are manifested or subtle and are formed by the gunas
IV.14 The such-ness (tattvam) of an object is produced by the unitariness of transformation (parinama)
IV.15 One and the same object is represented by different minds in completely different ways. This proves that mind and object are two separate identities
IV.16 An object cannot be said to depend on one mind. If it were so, what would happen to it if not cognized by that mind?
IV.17 The mind (chitta) either knows an object or does not know it, depending on whether that object colors the mind
IV.18 The unchangeable consciousness (purusha) always knows its servant, the fluctuating mind
IV.19 The mind does not possess the light of awareness since it is of the nature of the seen
IV.20 And we cannot ascertain both the mind and the external objects in the same moment
IV.21 If awareness of mind came from a second mind, then this would lead to an infinite regress and a confusion of memory
IV.22 In the process of shedding awareness on the intellect, the consciousness appears to take the form of the intellect
IV.23 It is the purpose of the mind to be colored by seer and seen
IV.24 The mind, being colored by countless subconscious conditionings, exists for the purpose of another, since it acts conjointly
IV.25 For one who sees the distinction, there is no more wondering about one’s nature
IV.26 Then the mind is inclined to discriminative knowledge, and liberation is not far
IV.27 During intervals arise other thoughts, depending on one’s subconscious imprints(samskaras)
IV.28 The subconscious imprints (samskaras) are reduced through the same process as the afflictions (kleshas)
IV.29 If in permanent discriminative knowledge (viveka khyateh) one detaches oneself from any gain to be had from meditation (prasamkhyana), one enters into the cloud-of-characteristics-dispersing samadhi (dharma-megha-samadhi)
IV.30 From that samadhi the modes of suffering (kleshas) and karma cease
IV.31 Then, when the covering impurities are removed from the infinity of knowledge, the knowables become insignificant
IV.32 Thus, with the gunas having fulfilled their purpose, the sequence of their transformation concludes
IV.33 Sequence, which consists of instants, ends through the conclusion of transformation
IV.34 When the gunas, having lost their purpose, return into their source (prakrti), then liberation takes place, which is pure consciousness established in its own nature
GLOSSARY
BIOGRAPHIES. OF YOGA MASTERS AND RISHIS MENTIONED IN THE TEXT
BIBLIOGRAPHY
INDEX
About the Author
