The object of focus must inspire passion in you. On the other hand, you read a love story or a suspense thriller at seventy pages per hour, and you remember every word of it. In spite of that, you read it ten times but still do not get it. Let us say you read a textbook – the textbook is written for an average intelligence.
#PATANJALI YOGA SUTRAS IN SANSKRIT PDF MOVIE#
It is as simple as going to a movie or reading a book. The focus will enhance you only when you are really grabbed by something. If you concentrate on something that you are not interested in, it will exhaust you. The idea is that unless you hold something really high, you cannot maintain your focus. If none of them are working for you, you create your own.
If this is not working for you, take another one. Maybe you cannot relate to the existing god, so you take another one. This is the reason why the various forms of gods came in. Why is it that it is so difficult for students to keep their attention on the textbook, but if there is a girl in the neighborhood that a boy is interested in, you do not have to tell him, “Think about her”? He anyway stays focused on her, because there is a certain emotion behind it. Only then will your attention stay there. But if you want to hold your attention on something, it must inspire a certain level of passion and emotion in you. No, you can focus on a flower, a leaf, a grain of sand, a worm – it does not matter. When we say, “Hold your attention on an object,” people think they have to worship a god or do something in particular. These are progressive states of practice. If you can hold the state of dhyana, after some time, neither you nor the object will be there. This is called dhyana, which is the next stage of focus. If you focus on it absolutely, after some time, only you will be there, or only the object will be there. Dharana means there is you and an object, and you are entirely focused on that object. The first chapter of Patanjali’s Yoga Sutras is half a sentence: “…and now, Yoga.” In a way, he is saying, “If you still think your life will become better with a new house, a new girlfriend, a new car, more money, or whatever else, it is not yet time for yoga.” If you saw all that and you realized that it does not fulfill your life in any way: “…and now, Yoga.” And Patanjali started this great document in a strange way. The Yoga Sutras are a tremendous document on life. If one sutra becomes a living reality for you, you do not have to necessarily read the other sutras. Take one sutra and make it a reality in your life. Patanjali’s Yoga Sutras are not to be read like a book. If you approach it logically, trying to understand things intellectually, it will become nonsensical.įor someone who is in a certain state of experience, this thread means a lot he will use it to prepare a garland. The sutras are not meant to be read and logically understood. So do not look at the thread and come to conclusions. But you never wear a garland for the sake of its thread. Patanjali is only providing the sutra, because without the thread, there is no garland. What kind of flowers, beads, pearls, or diamonds you add to it depends on the skill of the person who is putting it together. The word sutra literally means “thread.” A garland has a thread, but you never wear the garland for its thread. Depending upon your intention or what you want to create in the system, accordingly you design a certain kriya. They only talk about what does what in the system.
Nor do the Yoga Sutras give any practices. But the Yoga Sutras are not a philosophy to be interpreted. Today, because everyone can publish a book, there are a hundred different interpretations of the Yoga Sutras. Patanjali saw that it had become completely impractical, so he codified yoga in almost two hundred sutras. This happened to yoga at that time – hundreds of schools handling different dimensions of yoga. There is value in studying the details, but in terms of people learning and making use of it, it becomes quite ridiculous. Once specialization crosses a certain point, it tends to become ridiculous in terms of practicality.
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