Jai Salsbery | E-RYT 500, CPT, CES, Nutrition Coach

Yoga Sutra 3.27 | Bhuvanajñānaṁ sūrye saṁyamāt Yoga Sutra 3.27 in Context Sanskrit Text: भुवनज्ञानं सूर्ये संयमात्।(Bhuvanajñānaṁ sūrye saṁyamāt.) Literal Translation: “By Samyama on the sun (sūrya), knowledge of the world is gained.” In Yoga Sutra 3.27, Patanjali explains how focused meditation on the sun provides insight into the nature and structure of the world. […]

Yoga Sutra 3.26 | Pravṛty-āloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam Yoga Sutra 3.26 in Context Sanskrit Text: प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्।(Pravṛty-āloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam.) Literal Translation: “By Samyama on the light of perception, knowledge of the subtle, the veiled, and the distant is gained.” In Yoga Sutra 3.26, Patanjali explores how meditative focus on the light of awareness (āloka) allows the practitioner to transcend

Yoga Sutra 3.24 | Maitryādiṣu balāni Yoga Sutra 3.24 in Context Sanskrit Text: मैत्र्यादिषु बलानि।(Maitryādiṣu balāni.) Literal Translation: “Through Samyama on qualities such as friendliness (maitri), the practitioner gains strength in those qualities.” In Yoga Sutra 3.24, Patanjali describes how focused meditation on positive traits such as maitri (friendliness), karuna (compassion), and other virtues can

Yoga Sutra 3.23 | Sopakramaṁ nirupakramaṁ ca karma tatsaṁyamād aparāntajñānam ariṣṭebhyo vā Yoga Sutra 3.23 in Context Sanskrit Text: सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा।(Sopakramaṁ nirupakramaṁ ca karma tatsaṁyamād aparāntajñānam ariṣṭebhyo vā.) Literal Translation: “Karma is of two kinds—soon to be fructified and late to be fructified. By making Samyama on these, or by the

Yoga Sutra 3.20 | Na ca tat sālambanaṁ tasya-aviṣayībhūtattvāt Yoga Sutra 3.20 in Context Sanskrit Text:Na ca tat sālambanaṁ tasya-aviṣayībhūtattvāt. Literal Translation:“But this knowledge (of another’s mind) does not include the support (basis or subject) of that mind, as it is beyond the scope of such inquiry.” Yoga Sutra 3.20 builds upon the preceding sutra

Yoga Sutra 3.18 | Samskāra-sākṣāt-karaṇāt pūrva-jāti-jñānam Yoga Sutra 3.18 in Context Sanskrit Text:Samskāra-sākṣāt-karaṇāt pūrva-jāti-jñānam. Literal Translation:“By direct perception of the latent impressions (samskaras), knowledge of previous births arises.” Yoga Sutra 3.18 introduces the extraordinary knowledge gained through Samyama when directed toward the subtle impressions (samskaras) stored in the mind. Patanjali explains that these impressions carry

Yoga Sutra 3.17 | Śabda-artha-pratyayānām itare-itara-adhyāsāt saṅkaraḥ tāt-pravibhāga-saṁyamāt sarva-bhūta-rūta-jñānam Yoga Sutra 3.17 in Context Sanskrit Text:Śabda-artha-pratyayānām itare-itara-adhyāsāt saṅkaraḥ tāt-pravibhāga-saṁyamāt sarva-bhūta-rūta-jñānam. Literal Translation:“By Samyama on the distinction between the word, meaning, and perception, knowledge of all sounds and their meanings is attained.” Yoga Sutra 3.17 explores the relationship between sound (śabda), meaning (artha), and mental perception

Yoga Sutra 3.16 | Pariṇāma-traya-saṁyamād atīta-anāgata-jñānam. Yoga Sutra 3.16 in Context Sanskrit Text:Pariṇāma-traya-saṁyamād atīta-anāgata-jñānam. Literal Translation:“Through the practice of Samyama on the three types of transformation, knowledge of the past and future arises.” Yoga Sutra 3.16 introduces the extraordinary knowledge (jñānam) gained through mastery of Samyama when directed toward the three types of transformation (pariṇāma).

Yoga Sutra 3.15 | Krama-anyatvaṁ pariṇāma-anyatve hetuḥ Yoga Sutra 3.15 in Context Sanskrit Text:Krama-anyatvaṁ pariṇāma-anyatve hetuḥ. Literal Translation:“The sequence of change is the cause of the differences in transformation.” Yoga Sutra 3.15 highlights the role of sequential order (krama) in driving transformation (parinama). Patanjali explains that all transformations, whether internal (of the mind) or external

Yoga Sutra 3.14 | Śānta-udita-avyapadeśya-dharma-anupātī dharmī Yoga Sutra 3.14 in Context Sanskrit Text:Śānta-udita-avyapadeśya-dharma-anupātī dharmī. Literal Translation:“The substratum of change (dharmī) follows the sequence of quiescence, activation, and latent potential within its essential characteristics.” Yoga Sutra 3.14 explores the nature of transformation (parinama) by examining the underlying substance (dharmī) that undergoes change. Patanjali describes how the

Yoga Sutra 3.13 | Etena bhūta-indriyeṣu dharma-lakṣaṇa-avasthā-pariṇāmā vyākhyātāḥ Yoga Sutra 3.13 in Context Sanskrit Text:Etena bhūta-indriyeṣu dharma-lakṣaṇa-avasthā-pariṇāmā vyākhyātāḥ. Literal Translation:“By this (previous explanation), the transformations of elements and senses in terms of their characteristics, properties, and conditions are explained.” Yoga Sutra 3.13 extends the concept of transformation (parinama), introducing how it applies to the external

Yoga Sutra 3.12 | Tataḥ punaḥ śānta-uditau tulya-pratyayau cittasya ekāgratā-pariṇāmaḥ Yoga Sutra 3.12 in Context Sanskrit Text:Tataḥ punaḥ śānta-uditau tulya-pratyayau cittasya ekāgratā-pariṇāmaḥ. Literal Translation:“The transformation toward one-pointed focus (ekagrata-parinama) occurs when the rising and subsiding tendencies of the mind are brought to the same steadiness.” Yoga Sutra 3.12 describes ekagrata-parinama, a transformative process where the

Yoga Sutra 3.11 | Sarva-arthata-ekāgratayoḥ kṣaya-udayau cittasya samādhi-pariṇāmah Yoga Sutra 3.11 in Context Sanskrit Text:Sarva-arthata-ekāgratayoḥ kṣaya-udayau cittasya samādhi-pariṇāmah. Literal Translation:“The transformation of the mind toward Samadhi occurs as distractions diminish and one-pointed focus arises.” Yoga Sutra 3.11 describes samadhi-parinamah, the process by which the mind transforms from distraction and restlessness (sarva-arthata) to one-pointed focus (ekagrata).

Yoga Sutra 3.9 | Vyutthāna-nirodha-samskārayor abhibhava-prādurbhāvau nirodha-kṣaṇa-cittānvayo nirodha-pariṇāmah Yoga Sutra 3.9 in Context Sanskrit Text:Vyutthāna-nirodha-samskārayor abhibhava-prādurbhāvau nirodha-kṣaṇa-cittānvayo nirodha-pariṇāmah. Literal Translation:“The transformation of the mind toward restraint occurs when moments of mental stillness overcome moments of distraction, creating an imprint of tranquility.” Yoga Sutra 3.9 introduces the concept of nirodha-parinamah, the transformation of the mind into

Yoga Sutra 3.8 | Tad api bahir-angam nirbijasya Yoga Sutra 3.8 in Context Sanskrit Text:Tad api bahir-angam nirbijasya. Literal Translation:“Even these (the three internal limbs) are external to the seedless (nirbija) Samadhi.” Yoga Sutra 3.8 differentiates the advanced internal practices of Samyama—Dharana, Dhyana, and Samadhi—from nirbija Samadhi, which is the ultimate goal of yoga. Patanjali

Yoga Sutra 3.7 | Trayam antarangam purvebhyah Yoga Sutra 3.7 in Context Sanskrit Text:Trayam antarangam purvebhyah. Literal Translation:“These three (Dharana, Dhyana, and Samadhi) are more internal than the previous ones.” Yoga Sutra 3.7 highlights the nature of Samyama—comprising Dharana, Dhyana, and Samadhi—as an internalized practice in comparison to the earlier limbs of Ashtanga Yoga (the

Yoga Sutra 3.6 | Tasya bhumishu viniyogah Yoga Sutra 3.6 in Context Sanskrit Text:Tasya bhumishu viniyogah. Literal Translation:“Its application is to be directed in stages.” Yoga Sutra 3.6 describes the practical application of Samyama, emphasizing that it should be applied progressively and systematically to specific stages or fields. Patanjali explains that the power of Samyama

Yoga Sutra 3.5 | Taj-jayāt prajñālokah Yoga Sutra 3.5 in Context Sanskrit Text:Taj-jayāt prajñālokah. Literal Translation:“From mastery of Samyama comes the light of higher knowledge (Prajna).” Yoga Sutra 3.5 explains the outcome of mastering Samyama: the awakening of Prajna, or intuitive wisdom. Patanjali emphasizes that when Dharana (concentration), Dhyana (meditation), and Samadhi (absorption) are seamlessly

Yoga Sutra 3.4 | Trayam ekatra samyamah Yoga Sutra 3.4 in Context Sanskrit Text:Trayam ekatra samyamah. Literal Translation:“The three (Dharana, Dhyana, and Samadhi) together constitute Samyama.” Yoga Sutra 3.4 introduces the concept of Samyama, the integration of Dharana (concentration), Dhyana (meditation), and Samadhi (absorption). Patanjali defines Samyama as the simultaneous application of these three practices,

Yoga Sutra 3.3 | Tad evarthamatranirbhasam svarupa-shunyam iva samadhih Yoga Sutra 3.3 in Context Sanskrit Text:Tad evarthamatranirbhasam svarupa-shunyam iva samadhih. Literal Translation:“Samadhi is the state in which the mind dissolves and becomes one with the object of meditation, shining forth without the interference of its own form.” Yoga Sutra 3.3 defines Samadhi—the ultimate limb in

Yoga Sutra 3.2 | Tatra pratyaya ekatanata dhyanam Yoga Sutra 3.2 in Context Sanskrit Text:Tatra pratyaya ekatanata dhyanam. Literal Translation:“Meditation (Dhyana) is the continuous flow of cognition toward that object.” This sutra defines Dhyana as the uninterrupted stream of awareness directed toward a single point of focus. It is the second limb in Samyama (Dharana,

Yoga Sutra 3.1 | Desha-bandhah chittasya dharana. Yoga Sutra 3.1 in Context Sanskrit Text:Desha-bandhah chittasya dharana. Literal Translation:“Dharana is the binding of the mind to one place, object, or idea.” First set down in Patanjali’s Yoga Sutras—compiled between 200 and 500 CE—this sutra introduces us to the principle of Dharana. It is the first step in