Cultivating Loneliness: The Ethical Fragrance of Yoga

[Guest guest]

This was put together by me. Hope it is enjoyed.

 

=====================================================

Cultivating Loneliness: The Ethical Fragrance of Yoga

=====================================================

 

In Sir Richard Attenborough's film Gandhi, one poignant scene

fails to leave the memory. The setting is somewhere in eastern

India, just after the nation achieved independence (1947).

Rampant rioting had broken out between Hindus and Muslims, and

the worst face of humanity, seething with hatred, was visible

everywhere. In this moment of madness, Mahatma Gandhi entered the

city. We are shown how the violent perpetrators threw down their

weapons at his feet. All the while, the great Mahatma, weak and

frail, did not utter a word, but lay still, eyes alert and open,

peacefully on a cot. His presence merely was reason enough for

the arsonists to surrender their arms, without any residual

resentment.

 

Illustration:

http://www.exoticindia.com/artimages/mahatmagandhi.jpg

 

This deeply symbolic episode reminds one of the immortal words of

Patanjali:

 

"When an individual is firmly established in non-violence

(ahimsa), all beings who come near him also cease to be hostile."

(2.35)

 

Patanjali is the author of the de facto text of yoga - 'The Yoga

Sutra.'

 

Illustration: http://images.exoticindia.com/books/idd595.jpg

 

A sutra literally means a thread and according to the medieval

saint Vallabhacharya: "A sutra is a string binding together many

gems in a necklace."

 

The Padma Purana defines a sutra as following:

 

"A sutra should have few alphabets (alpa-akshara), an unambiguous

meaning, be full of essence (sara-yukta), said only after

considering all arguments for and against it, infallible and

without blemish."

 

Patanjali's text is made up of 195 such sutras, characterized by

brevity and conciseness (laghuta), giving rise to a mnemonic

scheme which attempts to condense as much meaning as possible

into as few words as possible. Consider for example the

following:

 

"The pain (dukha) which is yet to come is to be avoided." (2.16)

 

 

Building a Better Future Through Present Moment Awareness

 

The crisp statement quoted above is simple enough. It is however,

loaded with profound philosophical import, encapsulating within

itself, the entire karma theory and its subtle nuances.

 

This sutra implies that the fruits of our former deeds have been

exhausted by the suffering we have already undergone. Therefore,

nothing can be gained by thinking about it. The pain we are

experiencing at the present moment has already passed into the

past, even as we are reading this. Hence, it is only the sorrow

which is to come in the future that we can avoid, by ensuring the

ethical purity of the karma we are performing now.

 

Patanjali's scripture not only provides yoga with a thorough and

consistent philosophical basis, but in the process, also

clarifies many important esoteric concepts (like karma), common

to all traditions of Indian thought.

 

Patanjali himself is believed to be an incarnation of the serpent

Ananta (Skt: endless), well known in Indian mythology as the

thousand-headed naga who serves as a couch for Lord Vishnu and is

also the guardian of the world's treasures.

 

Illustration: http://www.exoticindia.com/artimages/de53.jpg

 

Desiring to teach yoga to the world, he fell (pat) from heaven

into the open palms (anjali) of a woman, hence the name

Patanjali.

 

His many heads signify omnipresence and since yoga is a treasure

trove par excellence it is but natural that he be the one to

disperse it for the benefit of mankind.

 

Illustration: http://www.exoticindia.com/artimages/zz49.jpg

 

The terse maxims making up Patanjali's text are divided into four

chapters, representing a progressive succession on the path to

enlightenment, the last being aptly labeled 'Kaivalya Pada' or

the chapter of "liberation." Thus it covers the entire spiritual

path from novice to final nirvana. Underlying the text is a

strong ethical current, and cultivation of a positive state of

mind along with virtuous conduct are both considered necessary

pre-requisites for success along the yogic path.

 

 

Towards a Non-Violent World

 

We have already seen, from the example of Mahatma Gandhi, how the

fragrance of one deeply established in non-violence (ahimsa),

affects favorably those near him or her. This is also echoed in

the incident where the Buddha, when confronted by a rampaging

elephant, managed to pacify the latter by just raising his right

hand. This gesture later came to be known as the Abhaya mudra

(posture of fearlessness).

 

Illustration: http://www.exoticindia.com/artimages/eo18.jpg

 

Literally, the word himsa means violence and the prefix 'a'

negates it. Actually, its essence runs deeper and connotes a

complete absence of a desire to harm others, directly or

indirectly.

 

Violence can be of three types:

 

a). Done by oneself

 

b). Got done by another

 

c). Approved when done by other.

 

 

Each of the above can again be of the following kinds:

 

1). Violence because of greed, for example killing of an animal

for its meat and skin (lobha).

 

2). Through anger, if we feel the other has wronged us in some

manner (krodha).

 

3). Through delusion (moha), thinking for example that by

sacrificing animals in rituals we can acquire merit.

 

 

Ahimsa is mentioned as one of the five basic ethical precepts,

which must be first cultivated for purifying and calming the

mind, as a stepping-stone towards ultimate enlightenment.

 

These five fundamental moral instructions (2.30) are:

 

a). Ahimsa

 

b). Satya (Truthfulness)

 

c). Asteya (Non-stealing): Not coveting what rightfully belongs

to another.

 

d). Brahmacharya (Celibacy)

 

e). Aparigraha (Non-hoarding of material objects): A few people

having control over the majority of the world's resources leads

to unequal distribution. Someone may own several empty mansions,

even while there are many who do not have a ceiling over their

heads. Similarly, godowns may be overflowing with grain even as

people die of starvation in many parts of the world.

 

Indeed, from a point of view, all the five represent an

injunction against some sort of violence or the other (often even

sex is considered a violent act). No wonder, the Mahabharata

extols this virtue in a grand manner:

 

'Ahimsa is the greatest dharma. Ahimsa is the highest

self-restraint. Ahimsa is the greatest charity (dana). Ahimsa is

the highest penance (tapas). Ahimsa is the highest sacrifice

(yajna). Ahimsa is the greatest fruit. Ahimsa is the greatest

friend and ahimsa is the highest happiness (sukham).'

(Anushasanparva: 116: 38-39)

 

 

Vision of a Universal Humanity

 

Patanjali's is a far-sighted vision of universal humanity; a

perspective much relevant to the world of today, torn apart as it

is by sectarian strifes. He clearly states that the above

practices are to be applied without the limitations of social or

geographic conditions or any consideration of time and

circumstance:

 

"These are universal and great vows (maha-vrata). They must be

practised without any reservations as to species (jati), place,

time, or sense of duty." (2.31)

 

Again, for example, consider the first vow of ahimsa. A fisherman

may say that he would kill nobody except fish, thus limiting his

violence to a particular species only. Or, another would put it

thus: I will not kill at a place of pilgrimage," or, "I will not

kill on the day of Diwali since it is sacred," (time). A

kshatriya (warrior) may similarly justify killing on a

battlefield on grounds of duty. All of the above are unacceptable

to Patanjali.

 

These moral attitudes are meant to bring our impulsive life under

control. The desire not to harm others is an essential ingredient

in cultivating a mental state recognizing the essential unity

underlying all living beings, leading towards ultimate mystical

union, envisaged as the final goal of yoga.

 

 

>From I-It to I-Thou - Martin Buber and Patanjali's Yoga

 

The ethical precepts enumerated above have all a social

implication, i.e. they involve a 'violence' perpetrated by one on

another for selfish gains. By helping us rechannel our powerful

survival instincts, these five practices enable us to outgrow our

"I-ness" which according to the eminent philosopher Martin Buber

is dependent on our encounters with others. He calls such a

relationship, based solely on self-interest as "I-it". For him,

it is desirable that such an engagement evolves into an "I-Thou"

involvement, which is a direct, non-purposive encounter. In

Buber's scheme, god is the ultimate thou (situated in our own

depths according to yoga).

 

Illustration: http://www.exoticindia.com/artimages/buber.jpg

 

After first helping us transcend our ego (I-ness), by regulating

our social interactions through moral discipline, Patanjali next

suggests ways in which the psychophysical energy thus freed can

be further harnessed to take the yogi to the next level.

 

If the first pentad of rules gives a positive restraint to our

relationship with others, the following five (2.32), address our

individuality, finally detaching the yogi from the outside world,

situating him into his own, inner self:

 

1). Purification (shaucha)

 

2). Contentment (santosha)

 

3). Penance (tapas)

 

4). Self-Study of sacred texts (svadhyaya)

 

5). Surrender to God (Ishvara pranidhana)

 

 

The Results of These Five Individual Disciplines

 

"(Attempts towards) Physical purification leads to disenchantment

with one's own body" (2.40). This is because however hard we try

to cleanse it, our bodily functions are bound to generate

impurity continually.

 

"Contentment leads to unsurpassed happiness." (2.42)

 

"Tapas destroys impurity and leads to fulfillment of the body and

sense-organs" (2.43). The sense organs and the body both depend

on the external world for their gratification. When they are thus

fulfilled, and have served their purpose, the yogi has no

attachment left for the world.

 

"Self-study leads to union with the desired deity

(ishta-devata)." (2.44) Such an individual has no need for

external aids to achieve his spiritual purpose.

 

"Surrendering oneself wholly to god leads to perfection of

samadhi." (2.45) Samadhi is a state where the yogi remains super

consciously absorbed, oblivious to the outside world.

 

Illustration: http://www.exoticindia.com/artimages/samadhi.jpg

 

 

Patanjali's Method of Cultivating the Contrary

 

Things however, are not simple. There are many distractions on

the path of yoga. Patanjali suggests a solution which is almost

poetic in its simplicity, but awesome in its implications:

 

"When bothered by distractions, opposing thoughts must be

cultivated." (2.33)

 

"Cultivating opposing thoughts means realizing that distractions

such as violence, greed etc, result only in pain and suffering."

(2.34)

 

On our way to yogic achievement, we may be beseeched by tempting

thoughts having the power to deviate us. We can be enamored by a

corrupt neighbor, who has succeeded in amassing a significant

wealth, while we toil away with honesty without any apparent

reward. In such moments, it is helpful to think about the

extremely strong punishments scriptures lay down for those

acquiring money unethically.

 

This is not however, a negative subjugation of mental cravings,

but rather, a neutralization of distractions by cultivating

equally strong thoughts and a healthy reflection that such

actions eventually lead to unhealthy consequences. This is the

positive impact of what Patanjali calls contrary thinking

(prati-paksha-bhavana).

 

 

Loneliness - The Final Liberation

 

"Loneliness is the way by which destiny endeavors to lead man to

himself." - (Hermann Hesse)

 

"Loneliness vanishes completely in the stillness." - (Paul

Brunton)

 

Having successfully laid the ethical foundation enjoined by

Patanjali, the adept is now poised towards the ultimate goal -

liberation. Patanjali however, doesn't denote this culmination

with conventional labels like 'moksha' or 'nirvana'. He calls it

'kaivalya,' derived from the word 'keval', meaning 'only'.

 

This is the detached isolation that those lucky amongst us feel

in a crowd. Yoga guru B.K.S. Iyengar describes it as an absolute

state of aloneness. It is living in constant communion with a

higher reality centered within our own selves - the ultimate

fulfillment of yogic practice.

 

===========================================

 

References and Further Reading:

 

Aranya, Swami Hariharananda. Yoga Philosophy of Patanjali with

Bhasvati (5th ed.): Calcutta, 2000.

 

Bharati, Swami Veda. Yoga Sutras of Patanjali with the Exposition

of Vyasa - A Translation and Commentary (Sadhana Pada) (2nd ed.):

Delhi, 2004.

 

Buber, Martin. Between Man and Man (5th ed.): London and New

York, 2004.

 

Chapple, Christopher Key. Nonviolence to Animals, Earth, and Self

in Asian Traditions: Delhi, 1995.

 

Chapple, Christopher and Yogi Anand Viraj. The Yoga Sutras of

Patanjali: An Analysis of the Sanskrit with Accompanying English

Translation: Delhi, 1990.

 

Feuerstein, Georg. The Yoga Tradition - Its History, Literature,

Philosophy and Practice: Delhi, 2002.

 

Goyandka, Harikrishandas. Patanjal Yoga Darshan (30th ed.):

Gorakhpur, 2004.

 

Isherwood, Christopher and Swami Prabhavananda. Patanjali Yoga

Sutras (Translated with a New Commentary): Chennai, 2004.

 

Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali (8th ed.):

New Delhi, 2003.

 

Jones, Lindsay (ed). Encyclopedia of Religion (Previously Edited

by Mircea Eliade) 15 volumes: MI, 2005.

 

Karambelkar, Dr. P.V. Patanjala Yoga Sutras: Pune.

 

Karnatak, Dr. Vimla. A Critical Study of the Patanjala Yoga

Sutras in the Light of its Commentators (Hindi): Varanasi, 1974.

 

Karnatak, Dr. Vimla. Patanjal Yoga Darshanam (4 vols.): Varanasi,

1992.

 

Mahabharata (Sanskrit Text with English Translation by M.N. Dutt)

(9 vols.): Delhi, 2004.

 

Naikar, Chandramouli S. Patanjali of Yogasutras (Makers of Indian

Literature Series): New Delhi, 2002.

 

Osho. Discourses on the Yoga Sutras of Patanjali (10 vols.):

Delhi and Pune.

 

Rukmani, T.S. Yogasutrabhasyavivarana of Sankara (2 vols.):

Delhi, 2001.

 

Rukmani, T.S. Yogavarttika of Vijnanabhiksu (4 vols.): Delhi,

1981.

 

Saraswati, Swami Satyananda. Four Chapters on Freedom: Commentary

on the Yoga Sutras of Patanjali (6th ed.): Munger, 2002.

 

Shrivastav, Dr. Sureshchandra. Patanjala Yoga Darshana along with

Vyasabhashya and Yogasiddhi Hindi Commentary (2nd ed.): Varanasi,

2002.

 

Swami, Shree Purohit. Patanjali's Path to Yoga (3rd ed): New

Delhi, 2005.

 

Tirtha, Shri Swami Omanand. Patanjal Yog Pradeep (23rd ed.):

Gorakhpur, 2004.

 

Yardi, M.R. The Yoga of Patanjali (2nd ed.): Poona, 1996.

 

Yoga-Ank (Special Issue on Yoga of the spiritual magazine Kalyan)

(6th ed.): Gorakhpur, 2004.

 

Zubko, Andy. Treasury of Spiritual Wisdom: Delhi, 2004.

 

---------------------------

 

The illustrations along with the text can be read at the

HTML version:

http://www.exoticindia.com/article/yogasutras/

 

Nitin G.

[Guest guest]

out between Hindus and Muslims, andthe worst face of humanity, seething with

hatred, was visibleeverywhere. In this moment of madness, Mahatma Gandhi

entered thecity. We are shown how the violent perpetrators threw down

theirweapons at his feet. All the while, the great Mahatma, weak andfrail, did

not utter a word, but lay still, eyes alert and open,peacefully on a cot. His

presence merely was reason enough forthe arsonists to surrender their arms,

without any

residualresentment.Illustration:http://www.exoticindia.com/artimages/mahatmagandhi.jpgThis

deeply symbolic episode reminds one of the immortal words ofPatanjali:"When an

individual is firmly established in non-violence(ahimsa), all beings who come

near him also cease to be hostile."(2.35)Patanjali is the author of the de

facto text of yoga - 'The

YogaSutra.'Illustration: http://images.exoticindia.com/books/idd595.jpgA sutra

literally means a thread and according to the medievalsaint Vallabhacharya: "A

sutra is a string binding together manygems in a necklace."The Padma Purana

defines a sutra as following:"A sutra should have few alphabets (alpa-akshara),

an unambiguousmeaning, be full of essence (sara-yukta), said only

afterconsidering all arguments for and against it, infallible andwithout

blemish."Patanjali's text is made up of 195 such sutras, characterized

bybrevity and conciseness (laghuta), giving rise to a mnemonicscheme which

attempts to condense as much meaning as possibleinto as few words as possible.

Consider for example thefollowing:"The pain (dukha) which is yet to come is to

be avoided." (2.16)Building a Better Future Through Present Moment

AwarenessThe crisp statement quoted above is simple enough. It is however,loaded

with profound philosophical import, encapsulating withinitself, the entire karma

theory and its subtle nuances.This sutra implies that the fruits of our former

deeds have beenexhausted by the suffering we have already undergone.

Therefore,nothing can be gained by thinking about it. The pain we

areexperiencing at the present moment has already passed into thepast, even as

we are reading this. Hence, it is only the sorrowwhich is to come in the future

that we can avoid, by ensuring theethical purity of the karma we are performing

now.Patanjali's scripture not only provides yoga with a thorough andconsistent

philosophical basis, but in the process, alsoclarifies many important esoteric

concepts (like karma), commonto all traditions of Indian thought.Patanjali

himself is believed to be an incarnation of the serpentAnanta (Skt:

endless), well known in Indian mythology as thethousand-headed naga who serves

as a couch for Lord Vishnu and isalso the guardian of the world's

treasures.Illustration: http://www.exoticindia.com/artimages/de53.jpgDesiring

to teach yoga to the world, he fell (pat) from heaveninto the open palms

(anjali) of a woman, hence the namePatanjali.His many heads signify

omnipresence and since yoga is a treasuretrove par excellence it is but natural

that he be the one todisperse it for the benefit of mankind.Illustration:

http://www.exoticindia.com/artimages/zz49.jpgThe terse maxims making up

Patanjali's text are divided into fourchapters, representing a progressive

succession on the path toenlightenment, the last being aptly labeled 'Kaivalya

Pada' orthe chapter of "liberation." Thus it covers the

entire spiritualpath from novice to final nirvana. Underlying the text is

astrong ethical current, and cultivation of a positive state ofmind along with

virtuous conduct are both considered necessarypre-requisites for success along

the yogic path.Towards a Non-Violent WorldWe have already seen, from the

example of Mahatma Gandhi, how thefragrance of one deeply established in

non-violence (ahimsa),affects favorably those near him or her. This is also

echoed inthe incident where the Buddha, when confronted by a rampagingelephant,

managed to pacify the latter by just raising his righthand. This gesture later

came to be known as the Abhaya mudra(posture of fearlessness).Illustration:

http://www.exoticindia.com/artimages/eo18.jpgLiterally, the word himsa means

violence and the prefix 'a'negates it. Actually, its essence runs deeper and

connotes

acomplete absence of a desire to harm others, directly orindirectly.Violence can

be of three types:a). Done by oneselfb). Got done by anotherc). Approved when

done by other.Each of the above can again be of the following kinds:1).

Violence because of greed, for example killing of an animalfor its meat and

skin (lobha).2). Through anger, if we feel the other has wronged us in

somemanner (krodha).3). Through delusion (moha), thinking for example that

bysacrificing animals in rituals we can acquire merit.Ahimsa is mentioned as

one of the five basic ethical precepts,which must be first cultivated for

purifying and calming themind, as a stepping-stone towards ultimate

enlightenment.These five fundamental moral instructions (2.30) are:a).

Ahimsab). Satya (Truthfulness)c). Asteya (Non-stealing): Not coveting what

rightfully belongsto

another.d). Brahmacharya (Celibacy)e). Aparigraha (Non-hoarding of material

objects): A few peoplehaving control over the majority of the world's resources

leadsto unequal distribution. Someone may own several empty mansions,even while

there are many who do not have a ceiling over theirheads. Similarly, godowns

may be overflowing with grain even aspeople die of starvation in many parts of

the world.Indeed, from a point of view, all the five represent aninjunction

against some sort of violence or the other (often evensex is considered a

violent act). No wonder, the Mahabharataextols this virtue in a grand

manner:'Ahimsa is the greatest dharma. Ahimsa is the highestself-restraint.

Ahimsa is the greatest charity (dana). Ahimsa isthe highest penance (tapas).

Ahimsa is the highest sacrifice(yajna). Ahimsa is the greatest fruit. Ahimsa is

the greatestfriend and ahimsa is the highest happiness

(sukham).'(Anushasanparva: 116: 38-39)Vision of a Universal HumanityPatanjali's

is a far-sighted vision of universal humanity; aperspective much relevant to

the world of today, torn apart as itis by sectarian strifes. He clearly states

that the abovepractices are to be applied without the limitations of social

orgeographic conditions or any consideration of time andcircumstance:"These are

universal and great vows (maha-vrata). They must bepractised without any

reservations as to species (jati), place,time, or sense of duty." (2.31)Again,

for example, consider the first vow of ahimsa. A fishermanmay say that he would

kill nobody except fish, thus limiting hisviolence to a particular species only.

Or, another would put itthus: I will not kill at a place of pilgrimage," or, "I

will notkill on the day of Diwali since it is sacred," (time). Akshatriya

(warrior) may similarly justify killing on

abattlefield on grounds of duty. All of the above are unacceptableto

Patanjali.These moral attitudes are meant to bring our impulsive life

undercontrol. The desire not to harm others is an essential ingredientin

cultivating a mental state recognizing the essential unityunderlying all living

beings, leading towards ultimate mysticalunion, envisaged as the final goal of

yoga.>From I-It to I-Thou - Martin Buber and Patanjali's YogaThe ethical

precepts enumerated above have all a socialimplication, i.e. they involve a

'violence' perpetrated by one onanother for selfish gains. By helping us

rechannel our powerfulsurvival instincts, these five practices enable us to

outgrow our"I-ness" which according to the eminent philosopher Martin Buberis

dependent on our encounters with others. He calls such arelationship, based

solely on self-interest as "I-it". For him,it is desirable that such an

engagement evolves

into an "I-Thou"involvement, which is a direct, non-purposive encounter.

InBuber's scheme, god is the ultimate thou (situated in our owndepths according

to yoga).Illustration: http://www.exoticindia.com/artimages/buber.jpgAfter first

helping us transcend our ego (I-ness), by regulatingour social interactions

through moral discipline, Patanjali nextsuggests ways in which the

psychophysical energy thus freed canbe further harnessed to take the yogi to

the next level.If the first pentad of rules gives a positive restraint to

ourrelationship with others, the following five (2.32), address

ourindividuality, finally detaching the yogi from the outside world,situating

him into his own, inner self:1). Purification (shaucha)2). Contentment

(santosha)3). Penance (tapas)4). Self-Study of sacred texts (svadhyaya)5).

Surrender to God

(Ishvara pranidhana)The Results of These Five Individual Disciplines"(Attempts

towards) Physical purification leads to disenchantmentwith one's own body"

(2.40). This is because however hard we tryto cleanse it, our bodily functions

are bound to generateimpurity continually."Contentment leads to unsurpassed

happiness." (2.42)"Tapas destroys impurity and leads to fulfillment of the body

andsense-organs" (2.43). The sense organs and the body both dependon the

external world for their gratification. When they are thusfulfilled, and have

served their purpose, the yogi has noattachment left for the world."Self-study

leads to union with the desired deity(ishta-devata)." (2.44) Such an individual

has no need forexternal aids to achieve his spiritual purpose."Surrendering

oneself wholly to god leads to perfection ofsamadhi." (2.45) Samadhi is a state

where the yogi remains superconsciously

absorbed, oblivious to the outside world.Illustration:

http://www.exoticindia.com/artimages/samadhi.jpgPatanjali's Method of

Cultivating the ContraryThings however, are not simple. There are many

distractions onthe path of yoga. Patanjali suggests a solution which is

almostpoetic in its simplicity, but awesome in its implications:"When bothered

by distractions, opposing thoughts must becultivated." (2.33)"Cultivating

opposing thoughts means realizing that distractionssuch as violence, greed etc,

result only in pain and suffering."(2.34)On our way to yogic achievement, we may

be beseeched by temptingthoughts having the power to deviate us. We can be

enamored by acorrupt neighbor, who has succeeded in amassing a

significantwealth, while we toil away with honesty without any apparentreward.

In such moments, it is helpful to think about

theextremely strong punishments scriptures lay down for thoseacquiring money

unethically.This is not however, a negative subjugation of mental cravings,but

rather, a neutralization of distractions by cultivatingequally strong thoughts

and a healthy reflection that suchactions eventually lead to unhealthy

consequences. This is thepositive impact of what Patanjali calls contrary

thinking(prati-paksha-bhavana).Loneliness - The Final Liberation"Loneliness is

the way by which destiny endeavors to lead man tohimself." - (Hermann

Hesse)"Loneliness vanishes completely in the stillness." - (PaulBrunton)Having

successfully laid the ethical foundation enjoined byPatanjali, the adept is now

poised towards the ultimate goal -liberation. Patanjali however, doesn't denote

this culminationwith conventional labels like 'moksha' or 'nirvana'. He calls

it'kaivalya,' derived from the word 'keval', meaning

'only'.This is the detached isolation that those lucky amongst us feelin a

crowd. Yoga guru B.K.S. Iyengar describes it as an absolutestate of aloneness.

It is living in constant communion with ahigher reality centered within our own

selves - the ultimatefulfillment of yogic

practice.===========================================References and Further

Reading:Aranya, Swami Hariharananda. Yoga Philosophy of Patanjali withBhasvati

(5th ed.): Calcutta, 2000.Bharati, Swami Veda. Yoga Sutras of Patanjali with

the Expositionof Vyasa - A Translation and Commentary (Sadhana Pada) (2nd

ed.):Delhi, 2004.Buber, Martin. Between Man and Man (5th ed.): London and

NewYork, 2004.Chapple, Christopher Key. Nonviolence to Animals, Earth, and

Selfin Asian Traditions: Delhi, 1995.Chapple, Christopher and Yogi Anand Viraj.

The Yoga Sutras ofPatanjali: An Analysis of the Sanskrit with Accompanying

EnglishTranslation: Delhi, 1990.Feuerstein, Georg. The Yoga Tradition - Its

History, Literature,Philosophy and Practice: Delhi, 2002.Goyandka,

Harikrishandas. Patanjal Yoga Darshan (30th ed.):Gorakhpur, 2004.Isherwood,

Christopher and Swami Prabhavananda. Patanjali YogaSutras (Translated with a

New Commentary): Chennai, 2004.Iyengar, B.K.S. Light on the Yoga Sutras of

Patanjali (8th ed.):New Delhi, 2003.Jones, Lindsay (ed). Encyclopedia of

Religion (Previously Editedby Mircea Eliade) 15 volumes: MI, 2005.Karambelkar,

Dr. P.V. Patanjala Yoga Sutras: Pune.Karnatak, Dr. Vimla. A Critical Study of

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