The time, day,
and place of each meeting are below.
We
operate as a living democracy, meaning that those who attend influence
when/where we meet and what we read. We can also be influenced by someone who
cannot attend the days/times listed below - email corrie to start a dialog that
will soon lead to our meeting at a time that also works for you.
Sunday
May 25th 5:45 @ the Yoga Workshop (tentative)
Bhagavad
Gita, Chapter 5
Sunday
May 18th 5:45 @ the Yoga Workshop
Bhagavad
Gita, Chapter 4
Wed
May 14th 5:30 @ the Yoga Workshop
Continuing with the Bhagavad Gita, any translation, Chapter 3
Sun
Apr 20th 5:45PM
@ the Yoga Workshop
Continuing with the Gita detour. Bhagavad Gita, any translation, Chapter 2
Sun
Apr 13th 5:45PM
@ the Yoga Workshop
Chapter
1 of the Bhagavad Gita, any translation. We keep referring to the BG, so we
will try formally including it.
Sun
Apr 6th 5:45PM
@ the Yoga Workshop
2.1-2.12
April Fools Day (Tues) @ Jets Espressoria @ 6:30PM
1.17. vitarka-vic‡ra-‡nanda-asmit‡
anugam‡t-sampraj–‡tah
When concentration is reached with the help of Vitarka,
Vichara, Ananda and Asmita, it is called Samprajnata-samaadhi.
We
return to 1.17 because Iyengar mentioned its relevance in his commentary on
2.11
Sunday
March 16
th 5:45PM @ the Yoga Workshop
2.10 te pratiprasava-hey‡h sœkshm‡h
The kleshas may be overcome by involution.
2.11 dhy‡na-hey‡s tad-vrittayah
Dy‡na destroys the kleshas.
Sunday
March 9th 5:45PM @ the Yoga Workshop
2.9 svarasav‡h’ vidusho 'pi tath‡ rœdho 'bhiniveshah
Abhinivesha is fear of dissolution
Sunday
March 2nd, 5:45PM @ the Yoga Workshop
2.7 sukh‡nushay’ r‡gah
Ragas is attachment that stems from sukha
2.8 duhkh‡nushay’ dveshah
Dvesha is aversion that stems from dukha
We saw the movie ÒYogis of TibetÓ on a Saturday afternoon.
Sunday February 3rd, 5:45PM @ the Yoga Workshop
2.6 drig-darshana-shaktyor ek‡tmatev‡smit‡
Asmita is the identification of purusha with prakriti
Sunday January 27th, 5:45PM @ the Yoga Workshop
2.4 avidy‡ kshetram uttaresh‡m prasupta-tanu-vichchinnod‡r‡n‡m
Avidya is the source of the other kleshas, whether they be latent,
attenuated, partially overcome or fully operative.
2.5 anity‡shuchi-duhkh‡n‡tmasu nitya-shuchi-sukh‡tmakhy‡tir avidy‡
Avidya is the confusion of purusha and prakriti
Sunday
January 20th, 5:45PM @ the Yoga Workshop
2.3
avidy‡smit‡-r‡ga-dvesh‡bhinivesh‡h klesh‡h
Ignorance, egoism, attachment, aversion, and fear of dissolution
are the kleshas
Sunday
January 13th @ 5:45 @ the Yoga Workshop
2.1
tapah sv‡dhy‡ya-’svara-pranidh‡n‡ni kriy‡-yogah
Austerity,
study, and dedication of action to Iswara constitute
yoga
2.2 sam‡dhi-bh‡van‡rthah klesha-tanœkaran‡rthash cha
Smadhi and klesha attenuation result
Sunday January 6th @ 5:45PM
Overview
of Pada 1
December
27th
(Thursday, not Tuesday)
1.50,
1.51
December
18th
1.47,
1.48, 1.49
December
11th
1.44,1.45,
1.46
December
4th
Same
detour as the previous week, but with an emphasis on IyengarÕs translation.
November
27th
Detour
suggested by Taimni in 1.42:
Third
Pada, verses 3, 5, 6, 16, 17, 18, 28-30, 33, 35 & 45
November
20th
1.42
& 1.43
November
13th
1.40
& 1.41
November
6th
1.38
& 1.39
We
will skip Oct 23rd and 30th
October
16th
All
of Pada 1, just the sutras, not the commentary.
October
9th
1.36-1.37
October
2nd
2.49-2.53
Pranyama
digression, as suggested by Taimni, top of page 88.
September
25th
Skip
September
18th
1.33-1.35
September
11th
Movie
ÒMilarepaÓ at Boulder Theater @ 7:30.
http://www.bouldertheater.com/event_detail.php?id=689
September 4th
1.31
duhkha-daurmanasy‡ngamejayatva-shv‡sa-prashr‡s‡ vikshepa-sahabhuvah
Pain,
despair, nervousness, and disordered inspiration and expiration are co-existent
with these obstacles.
1.32
tat-pratishedh‡rtham eka-tattv‡bhy‡sah
To
overcome the obstacles and their accompaniments, there should be constant
practice of one truth or principle (eka-tattva).
August
28th
Compare
the obstacles to the kleshas
August 21st
1.30 vy‡dhi-sty‡na-sanshaya-pram‡d‡lasy‡virati-bhr‡nti-darshan‡labdhabhœmikatv‡navasthitatv‡ni
chitta-vikshep‡s te 'ntar‡y‡h
There are nine types of interruptions to developing mental
clarity: illness, mental
stagnation, doubts, lack of foresight, fatigue, overindulgence, illusions about
one's true state of mind, lack of perseverance, and regression. These are obstacles because they create
mental disturbances and encourage distractions.
August14th
skip
August 7th
1.28 tajjapas tad-artha-bh‡vanam
(Yogins) Repeat Om and contemplate upon its meaning.
1.29 tatah pratyak-chetan‡dhigamo 'py antar‡y‡-bh‡vash cha
From that comes the turning inward of consciousness and the
removal of hindrances.
July 31st
1.26 sa pœrvesh‡m api guruh k‡lenan‡vachched‡
Ishvara is the preceptor even of the Ancients, for ishvara is not
fettered by time.
1.27 tasya v‡chakah pranavah
IshvaraÕs voice is Om.
July
24th
1.25
tatra niratishayam sarvajna-b’jam
Ishvara
knows everything there is to be known.
1.26
sa pœrvesh‡m api guruh k‡lenan‡vachched‡
Ishvara
is the preceptor even of the Ancients, for ishvara is not fettered by time.
July 17th
1.24 klesha-karma-vip‡kashayair apar‡mrishtah purushavishesha
’shvarah
Ishvara is a distinct Purusha, untouched by the vehicles of
affliction, action and fruition.
July 10th
1.23 ’shvara-pranidh‡n‡d v‡
By intense devotion to Ishvara, knowledge of Ishvara is gained.
July 3rd
1.22 mridu-madhy‡dhim‡tratv‡t tato 'pi visheshah
T.V.K. Desikachar
1-22: Inevitably the depth of faith varies with different
individuals and at different times with the same individual. The results will
reflect these variations.
June
26th
1.21
t’vra-sanveg‡n‡m ‡sannah
T.V.K. Desikachar
1-21:
The more intense the faith and the effort, the closer the goal.
June 19th
1.19 bhavapratyayo videhaprakritilay‡n‡m
1.20 shraddh‡-v’rya-smriti-sam‡dhipraj–‡pœrvaka itaresh‡m
T.V.K. Desikachar
1-19: There will be some who are born in a state of Yoga. They need
not practice or discipline themselves.
1-20: Through faith, which will give sufficient energy to achieve
success against all odds, direction will be maintained. The realization of the
goal of Yoga is a matter of time.
June 12th
Sutra 1.18
vir‡ma-pratyay‡bhy‡sa-pœrvah sansk‡ra-shesho 'nyah
T.V.K. Desikachar
1-18: The usual mental disturbances are absent. However memories
of the past continue.
June 5th
Sutra 1.17
vitarka-vich‡r‡nand‡smit‡-rœp‡nugam‡t sanpraj–‡tah
T.V.K. Desikachar
1-17: Then the object is gradually understood fully. At first it is
at a more superficial level. In time comprehension becomes deeper. And finally
it is total. There is pure joy in reaching such a depth of understanding. For
then the individual is so much at one with the object that he is oblivious to
his surroundings.
May
29th
Sutras
3.9 Ð 3.12
3.9
vyutth‡na-nirodha-sansk‡rayor abhibhava-pr‡dhurbh‡van
nirodha-kshana-chitt‡nvayo nirodha-parin‡mah
3.10
tasya prash‡nta-v‡hit‡ sansk‡r‡t
3.11
sarv‡rthataik‡gratayoh kshayodayau chittasya sam‡dhi-parin‡mah
3.12
tatah punah sh‡ntoditau tulya-pratyayau chittasyaik‡grat‡-parin‡mah
T.V.K.
Desikachar
3-9:
The mind is capable of having two states based on two distinct tendencies.
These are distraction and attention. However, at any one moment only one state
prevails, and this state influences the individual's behavior, attitudes and
expressions.
3-10:
By constant and uninterrupted practice the mind can remain in a state of
attention for a long time.
3-11:
The mind alternates between the possibility of intense concentration and a
state where alternative objects can attract attention.
3-12:
The mind reaches a stage where the link with the object is consistent and
continuous. The distractions cease to appear.
May 22nd
Sutra 3.8
3.8 tad api bahirangam nirb’jasya
T.V.K. Desikachar
3-8 The state where the mind has no impressions of any sort and
nothing is beyond its reach (nirbija samˆdhi) is more intricate than the state
of directing the mind towards an object (samˆdhi).
May
15th
Sutras
4.27 & 4.28, 4.29
4.27
tach-chidreshu pratyay‡ntar‡ni sansk‡rebhyah
4.28
h‡nam esh‡m kleshavad uktam
4.29
prasankhy‡ne 'py akus’dasya sarvath‡ viveka-khy‡ter dharma-meghah sam‡dhih
T.V.K.
Desikachar
4-27:
In the unlikely possibility of distraction from this aim, disturbing past
impressions are able to surface.
4-28:
One must never accommodate even small errors because they are detrimental as
the five obstacles.
4-29:
There arises a state of mind full of clarity concerning all things at all
times. It is like a rainfall of pure clarity.
May 8th
Sutras 3.8 & 4.26
3.8 tad api bahirangam nirb’jasya
4.26 tad‡ viveka-nimnam kaivalya-pr‡gbh‡ram chittam
T.V.K. Desikachar
3-8: The state where the mind has no impressions of any sort and
nothing is beyond its reach (nirbija samˆdhi) is more intricate than the state
of directing the mind towards an object (samˆdhi).
4-26: (and 4.25) A person of extraordinary clarity is one who is
free from the desire to know the nature of the Perceiver, and their clarity
takes them to their only concern: to reach and remain in a state of freedom.
May
1st
Sutras
1.50 & 1.51
1.50
taj-jah sansk‡ro 'nya sansk‡ra-pratibandh’
1.51
tasy‡pi nirodhe sarva-nirodh‡n nirb’jah sam‡dhih
T.V.K.
Desikachar
1-50:
As this newly acquired quality of the mind gradually strengthens, it dominates
the other mental tendencies which are based on misapprehensions.
The
habitual pattern of thought stands in the way of other impressions.
1-51:
The mind reaches a state when it has no impressions of any sort. It is open,
clear, simply transparent.
April 24th
Sutras 1.47, 1.48, & 1.49
Three may be too many, we will see.
1.47 nirvich‡ra-vaish‡radye 'dhy‡tma-pras‡dah
1.48 ritambhar‡ tatra prajn‡
1.49 shrut‡num‡na-prajn‡bhy‡m anya-vishay‡ vishesh‡rthatv‡t
T.V.K. Desikachar
1-47: Then the individual begins to truly know himself.
1-48: Then, what he sees and shares with others is free from error.
1-49: His knowledge is no longer based on memory or inference. It
is spontaneous, direct and at both a level and an intensity that is beyond the
ordinary.
April
17th
Sutras
1.45 & 1.46
1.45
sœkshma-vishayatvam ch‡linga-paryavas‡nam
1.46
t‡ eva sab’jah sam‡dhih
T.V.K.
Desikachar
1-45:
Except that the mind cannot comprehend the very source of perception within us,
its objects can be unlimited.
1-46
All these processes of directing the mind involve an object of enquiry.
These
constitute seeded contemplations.
1-47:
Then the individual begins to truly know himself.
1-48:
Then, what he sees and shares with others is free from error.
1-49:
His knowledge is no longer based on memory or inference. It is spontaneous,
direct and at both a level and an intensity that is beyond the ordinary.
April 9th
Sutras 1.43 & 1.44
T.V.K. Desikachar:
1.43 smriti-parishuddhau svarœpa-shœnyev‡rtha-m‡tra-nirbh‡s‡
nirvitark‡
When the direction of the mind towards the object is sustained, the
ideas and memories of the past gradually recede. The mind becomes crystal clear
and one with the object. At this moment there is no feeling of oneself. This is
pure perception.
1.44 etayaiva savich‡r‡ nirvich‡r‡ cha sœkshma-vishay‡ vy‡khy‡t‡
When the direction of the mind towards the object is sustained, the
ideas and memories of the past gradually recede. The mind becomes crystal clear
and one with the object. At this moment there is no feeling of oneself. This is
pure perception. The memory is
purified and the mind shines forth as the object alone.
April
2nd
Sutra
1.42
T.V.K. Desikachar:
1.42 tatra shabd‡rtha-jn‡na-vikalpaih sank’rn‡
savitark‡ (san‡patti)
Initially, because of our past experiences and ideas, our
understanding of the object is distorted.
The argumentative condition is the confused mixing of the word, its
right meaning, and knowledge.
March 27th - Skip
March 20th
Sutras 1.41 and II.19
T.V.K. Desikachar:
1.41 ksh’na-vritter abhij‡tasyeva maner grah’tri-grahana-gr‡hyeshu tatstha-tadanjanat‡ sam‡pattih
When the mind is free from distraction, it is possible for all the
mental processes to be involved in the object of enquiry. As one remains in this state, gradually
one becomes totally immersed in the object. The mind, then, like a flawless diamond,
reflects only the features of the object and nothing else. When the agitations
of the mind are under control, the mind is like a transparent crystal and has
the power of becoming whatever form is presented. knower, act of knowing, or
what is known.
2-19 vishesh‡vishesha-lingam‡tr‡ling‡ni gunaparv‡ni
All that is perceived is related by the common sharing of the
three qualities.
March 13th
Sutras 1.17-1.18
We are continuing with the investigation into Samadhi suggested by
I.K. Taimni (page 32). This week
we will again study Sutras 1.17 and 1.18.
T.V.K. Desikachar:
1.17 vitarka-vich‡r‡nand‡smit‡-rœp‡nugam‡t sanpraj–‡tah
Then the object is gradually understood fully. At first it is at a
more superficial level. In time comprehension becomes deeper. And finally it is
total. There is pure joy in reaching such a depth of understanding. For then
the individual is so much at one with the object that he is oblivious to his
surroundings.
1.18 vir‡ma-pratyay‡bhy‡sa-pœrvah sansk‡ra-shesho 'nyah
The usual mental disturbances are absent. However memories of the
past continue.
March 6th
Sutras 3.1-3.4
We will take I.K. Taimni's advice on 1.17 (page 32) and go on a
samadhi detour. The focus will be
on the 3 stages of meditation that lead up to samadhi, as discussed in sutras
III 1-4. You need not have
Taimni's book to follow along.
TVK Desikachar:
3.1 desha-bandhash chittasya dh‡ran‡
The mind has reached the ability to be directed when direction
towards a chosen object is possible in spite of many other potential objects
within the reach of the individual.
3.2 tatra pratyayaikat‡nat‡ dhy‡nam
Then the mental activities form an uninterrupted flow only in
relation to this object.
3.3 tad ev‡rtham‡tra-nirbh‡sam svarœpa-shœnyam iva sam‡dhih
Soon the individual is so much involved in the object that nothing
except its comprehension is evident. It is as if the individual has lost her
own identity. This is the complete integration with the object of understanding
(samˆdhi).
3.4 trayam ekatra sanyamah
When these processes are continuously and exclusively applied to
the same object it is called sa¤yama.
February 27th
Sutras 1.17-1.18
T.V.K. Desikachar:
1.17 vitarka-vich‡r‡nand‡smit‡-rœp‡nugam‡t sanpraj–‡tah
Then the object is gradually understood fully. At first it is at a
more superficial level. In time comprehension becomes deeper. And finally it is
total. There is pure joy in reaching such a depth of understanding. For then
the individual is so much at one with the object that he is oblivious to his
surroundings.
1.18 vir‡ma-pratyay‡bhy‡sa-pœrvah sansk‡ra-shesho 'nyah
The usual mental disturbances are absent. However memories of the
past continue.
Feb 20th
Sutras 1.15 - 1.16
T.V.K. Desikachar:
1.15 drishta-‡nushravika-vishaya-vitrishnasya vash’k‡ra-sanj–‡
vair‡gyam
At the highest level there is an absence of any cravings, either
for the fulfillment of the senses or for extraordinary experiences.
1.16 tat param purusha-khy‡ter guna-vaitrishnayam
When an individual has achieved complete understanding of his true
self, he will no longer be disturbed by the distracting influences within and
around him.
Feb 13th
Sutras 1.12- 1.14
T.V.K. Desikachar:
1-12 abhy‡sa-vair‡gy‡bhy‡m tan-nirodhah
The mind can reach the state of Yoga through practice and
detachment.
1-13 tatra sthitau yatnoÕbhy‡sah
Practice is basically the correct effort required to move toward,
reach, and maintain the state of Yoga.
1-14 sa tu d’rgha-k‡la-nairantarya-satk‡ra-‡sevito drdha-bhœmih
It is only when the correct practice is followed for a long time,
without interruptions and with a quality of positive attitude and eagerness,
that it can succeed.