Wisdom as well as intellect comes from an innate sourceless
intelligence of the universal boundless mind. That is the light behind consciousness --
param purusha. Patanjali tells us that at the end of ordinary linear thought processes is
where meditation begins; while the end of meditation itself is samadhi (total
integration). This is the practice of yoga (integration) where yoga is the verb, practice,
and process; while nirbij (seedless) samadhi in kaivalyam (absolute freedom) realizing
our true natural unconditioned Self (swarupa) as purusa-sattva is the objectless ever
present goal. Success in Yoga is through practice. It is not reached by reading about it,
dissecting a book, nor discussing it.
The practice of yoga (called sadhana) through meditation (dhyana) brings the practitioner (sadhak) far more aligned and connected than what is capable via the ordinary mental machinations classified as vrttis (such as conceptional thought, philosophical speculation, the study of semantics, grammar, memorization of rules or fact, ceremony, prayer, and so forth). Indeed, Patanjali says that when yoga is accomplished through the cessation of the vrttis, then one abides in swarupa, a recognition/revelation of our self existing uncontrived true nature -- the unconditioned and sacred natural self. Prabhava is thus associated with pravrtti, while swabhava is associated with swarupa. These terms will be explained in the text proper. Thus Patanjali repeatedly warns against the futility of approaching meditation via the intellect, but rather to attain the wisdom which lies beyond through abandoning conceptional frameworks. The first signs of success in the experience of meditation is the removal of such limitations by directly realizing them as hindrances. Thus the sutras can be understood more deeply only after one has practiced some meditation, allowing one to reflect upon the sutras from the context of one's own direct meditative experience. Then one can reflect on the sutras utilizing the deeper presence and living wisdom of the unbiased heart; and as such then true and lasting benefit will accrue.
Almost any one can learn Sanskrit, but that is not sufficient. Even a Sanskrit grammarian unless they are adept within a personal yoga practice (and especially dhyana) will not understand the yogic ideas which are central to understanding these sutras. Understanding Sanskrit, English, and yoga is still not enough, for one to translate this effectively into English, rather one also has to understand the psyche.
to be continued.
The practice of yoga (called sadhana) through meditation (dhyana) brings the practitioner (sadhak) far more aligned and connected than what is capable via the ordinary mental machinations classified as vrttis (such as conceptional thought, philosophical speculation, the study of semantics, grammar, memorization of rules or fact, ceremony, prayer, and so forth). Indeed, Patanjali says that when yoga is accomplished through the cessation of the vrttis, then one abides in swarupa, a recognition/revelation of our self existing uncontrived true nature -- the unconditioned and sacred natural self. Prabhava is thus associated with pravrtti, while swabhava is associated with swarupa. These terms will be explained in the text proper. Thus Patanjali repeatedly warns against the futility of approaching meditation via the intellect, but rather to attain the wisdom which lies beyond through abandoning conceptional frameworks. The first signs of success in the experience of meditation is the removal of such limitations by directly realizing them as hindrances. Thus the sutras can be understood more deeply only after one has practiced some meditation, allowing one to reflect upon the sutras from the context of one's own direct meditative experience. Then one can reflect on the sutras utilizing the deeper presence and living wisdom of the unbiased heart; and as such then true and lasting benefit will accrue.
Almost any one can learn Sanskrit, but that is not sufficient. Even a Sanskrit grammarian unless they are adept within a personal yoga practice (and especially dhyana) will not understand the yogic ideas which are central to understanding these sutras. Understanding Sanskrit, English, and yoga is still not enough, for one to translate this effectively into English, rather one also has to understand the psyche.
to be continued.
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