Yoga Suthras of Pathanjali Excerpt from book of Sri Sathya Sai Baba “Prashaanthi Vaahini” about Yoga Suthras of Pathanjali Yoga too is of two varieties: Rajayoga and Jnanayoga. In Rajayoga, there are Eight Stages which have to be well cultivated, and realised. Of these, some are external, some internal. This is the Aryan path. In the Jnana Yoga, there is no “external” at all. Both these yogas have as their goal, the stilling of the agitations of all levels of Consciousness. For those who have calmed all these agitations, everything is Brahmam. Primary for this purpose is Jnanayoga more than Rajayoga; at least that is the opinion of the Knowers of Brahmam: they say “that is the thing to be known, to be reached”. But, according to the Wisdom of the Upanishads the direct knowledge of the Brahmam can be got by the Eightfold Yoga of Yama, Niyama, Aasana, Praanaayaama, Prathyaashaara, Dhaarana, Dhyaana, and Samaadhi. Yama: Yama includes Ahimsa (Non-violence), Sathya (Truth), Astheya (Non-stealing), Brahmacharya (Celibacy), and Aparigraha (Non-acceptance). This is the usual meaning given to Yama, but I would say instead, that it means the giving up of attachment to the body and to the senses. The Brahma entity (Which is devoid of Name and Form, and Qualities, which is without End, without Joy or Sorrow, and without modifications, which is Eternal and of the Nature, of Sat-Chith-Ananda) appears, as a result of Delusion, as all this Creation (endowed with all Qualities and Modifications, viz Name, Form, Transformation of Rise and Decline, Joy and Sorrow.) This Appearance has an End; it has various other limitations; it appears to be ever-moving and so it is called Samsaara. Thus, this Brahma entity appears in both the individual form of Vyashti and the collective form of Samashti and deludes even great Scholars and Pandits. One single Chaithanya becomes manifest in different ways as all this multiplicity. Therefore, we speak of the particular and of the Collective i.e., a collection of Particulars. Of course, the Particular (the Vyashti) is a super-imposition on the Brahmam, a super-imposition, like seeing the snake on the rope, the lake in the mirage; each of the three bodies, the Sthoola, the Sookshma, and the Kaarana, is itself for the knower of Brahmam, a super imposition. To say that it is real or unreal is not correct; it is neither, real or unreal, it is Mithya. The ignorant man caught in the meshes of this Delusion believes that Samsaara is ever lasting and a source of happiness. Falsely identifying themselves with the body, men suffer in the coils of attachment towards their mother, father, wife, children, relatives and friends. They do not realise (through the constant contemplation of the Brahmam having the characteristics of Sat-chith-ananda, through the never-ceasing discrimination between the change-less and the changing, through association with the good, the service of the wise, and the acquisition of purity of intelligence) that they have neither body nor senses, that they are Brahmam (the sustenance and Support, the Adhishtaana of the three-fold Body and everything else). The establishment of one’s intellect in this Consciousness is the real renunciation or Vairagya of the body and the senses, implied in the word, Yama, as defined by me earlier. This is what is called Yama, in the Jnanayoga. Joy in times of good fortune and sorrow in times of bad, mistaking the pain of the body and the senses as one’s own, such dual attitude and feeling must be overcome. Step by step, the identification with the body and the senses has to be given up. This is the sign of one’s acquiring the Anga of Yama. This Anga is the very foundation of Jnanayoga. Niyama: Niyama means purity, being always full of joy, engaged in Thapas or Japam. That is what is mentioned in Rajayoga; Soucha, Santhosha, Thapas, Swaadhyaaya, Eswarapranidhaana, these are the Components of Niyama. But, I would explain it in the following manner. Niyama is the condition of steady Prema in the Paramatma or Godhead, at all times and under all conditions. “Saa parama prema roopaa”, it is said in the Narada Bhakthi Sutra. “It is the highest form of Prema”. It is only when such steadfast Love towards the Absolute is gained, that the Soucha or Purity, the Santhosha or Joy, the Thapas, the Swaadhyaaya or Study, the Easwarapranidhaana or Surrender to the Lord, mentioned in the Rajayoga will also be got. When Yama is won, Ananda and Santhi will become the possession of Man through the source of all Ananda and Santhi, the Sat-Chith-Ananda Parabrahma Entity. For these two are not derived from the dry worldly material objects. “Rasovai sah” He is Sweetness, “Ananda vai brahma” Brahma is Ananda, says the Upanishads. It is in and through Brahma that the material world is endowed with even the tiniest modicum of joy. Without the basic Brahma, which is the completest and the fullest Sweetness and Joy, this fleeting evanescent Appearance thereon cannot be so sweet and joy-giving to the worldly minded! It would have been, without that basic Rasa, terribly bitter. For this little sweetness that material objects give, that Ocean of Nectar is the cause. The association with the knowers of Brahma, the discussion with them of the Nature of the Absolute in a spirit of humility and earnestness, a thirst to realise the Reality, unwavering Prema towards the Lord, these are the characteristics of those established in Niyama. Such stalwarts will not be affected by derision or praise, by wind or sun or rain, by honour or dis-honour; they will tread the path of liberation free from all attachment to anything except the one single aim of realising the Ananda of Unison with the basic Brahma. He who has realised the stage of Niyama will be ready to sacrifice everything for the acquisition of Jnana. He will run to any distance to listen to discussion of Brahmam; he will obey every instruction of the wise; he will attach himself to those who teach him the science of Ultra-consciousness or Chinmayathathwa, as if they