Shruti: Yoga Sutras Of Patanjali

Our highest psychic state, or nature (Prakriti), leads us in a dance toward awakening. But when we become aware of ourselves, the performance — the spinning carousel of Samsara — comes to a stop, and the dancer exits the stage. Prakriti no longer reveals herself to the Purusha, or the Seer, but the rest of us remain captivated by the spectacle.

If only we could view the world through the lens of Yoga, creation would shatter into a mosaic of divine beauty. As you read this, your Prakriti guides you towards awakening — a priceless treasure and the ultimate reward sought after through countless trials and tribulations. It’s the diamond forgotten in the pocket of your favorite old coat; it’s Purusha, sleeping within.

Life often feels like a puzzle game, where we search for answers and solutions in a fog of uncertainty. We may sense that we need to take action to find something, following a trail of clues and listening for the whispers of our inner voice. If you hear that voice calling to you, then perhaps Yoga is the path you’re meant to follow.

Sage Patanjali is widely known for his work, “Yoga Sutras,” which is considered as the foundational text of yoga. It is a collection of 196 sutras or aphorisms that outline the eight limbs of yoga and provide a comprehensive framework for the practice of yoga. Patanjali’s Yoga Sutras have been highly influential in the development of various schools of yoga, and his teachings have been widely respected and studied for over two thousand years.

Besides the Yoga Sutras, Patanjali is also known for his work on Ayurveda, an ancient system of medicine that originated in India. Patanjali’s work on Ayurveda is contained in the text “Charaka Samhita,” which is one of the foundational texts of Ayurveda. The Charaka Samhita covers a broad range of topics, including anatomy, physiology, diagnosis, and treatment of various illnesses.

In addition to his work on yoga and Ayurveda, Patanjali is also credited with composing various other works, including the Mahabhashya, a commentary on the Ashtadhyayi of Panini, and the Patanjala Mahabhashya, a commentary on the Mahabhashya. These works are considered important contributions to the fields of grammar and linguistics.

“2.22 Although knowable objects cease to exist in relation to one who has experienced their fundamental, formless true nature, the appearance of the knowable objects is not destroyed, for their existence continues to be shared by others who are still observing them in their grosser forms.

krita-artham prati nashtam api anashtam tat anya sadharanatvat