Tripura

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Introduction
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Patanjali’s skilful composition is widely recognised to make up the very foundations of Yoga. Despite comprising just 195 Aphorisms or Sutras* - each of which is a short, terse phrase - the Yoga Sutras are enormously influential and just as relevant for yoga philosophy and practice today as it was when it was written (estimated to be at least 17 centuries ago). Not least because they contain the very essence of practical wisdom, set forth in admirable order and detail.

However because of the brevity of the sutras, as well as their seemingly cryptic form, they require commentary or analysis by an Expert – who is “already” abiding in the Nature of the Seer - to appreciate their powerful implication & profound meaning!

Patanjali’s scientific brilliance enabled him to convey deep truths with great efficiency.

The subject of Yoga, Consciousness & Manifestation (the objective Universe) is massive and complicated. However the real beauty of the sutras lie in Patanjali’s dexterous balance, as he is able to communicate with unmatched eloquence and simplicity, yet without compromising meaning!

That is, to quote another great scientist, Albert Einstein "Everything should be made as simple as possible, but not simpler."

To understand the work's title, it is necessary to consider the meanings of its two component words. The Sanskrit word Yoga, as used by Patanjali, refers to a state of mind where thoughts and feelings are held in check; or for more advanced readers – Union or abiding in Nature of The Seer. Sutra means "thread" upon which the yoga aphorisms that make up the work's content are strung like beads. For that reason the title is sometimes rendered in English as the Yoga Aphorisms.

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About Patanjali - Authorship & Symbolism
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It is safe to assume that the Sutras were written somewhere between 1,700 and 2,200 years ago, although they may have existed long before that in unwritten form.

Tradition has it that Patanjali is the compiler, but not author, of the Yoga Sutras. Before Patanjali wrote them down, they were learnt by memory and passed down from teacher to student through generations.

Nonetheless, Patanjali is a very prominent figure by any measure and, though He may not be the “father“ of yoga per se, he is widely consider to be the “father” of Raja Yoga as its compiler.

Patanjali is also believed to be an incarnation of the serpent Ananta (Skt: endless), well known in Indian mythology as the thousand-headed naga who serves as a couch for Lord Vishnu and is also the guardian of the world's treasures.

Desiring to teach yoga to the world, he is said to have fallen (pat) from “heaven” into the open palms (anjali) of a woman, hence the name Patanjali.
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Overview Of The Composition
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Patajani set out the composition into four chapters or books (padas)

BOOK I - SAMADHI PADA
Samadhi means absorption, unitive awareness, or ecstasy. This chapter begins with one of the several definitions of Yoga found in the Yoga- Sutra and continues on to define the meaning of, and the techniques for attaining samadhi.

BOOK II - SADHANA PADA
Sadhana is the Sanskrit word denoting practice or means. In this book Patanjali introduces two forms of Yoga: kriya-yoga ('action-yoga' consisting of the practice of tapas or austerity, svadhyaya or self-study, and ishvara-pranidhana or devotion) and ashtanga-yoga (eightfold-yoga) cosnsisting fo the practice of yama or restraints, niyama or virtues, asana or postures, pranayama or breath control, pratyahara or withdrawal, dharana or concentration, dhyana or meditation, and samadhi or unitive awareness.

BOOK III - VIBHUTI PADA
Vibhuti means power or manifestation. This chapter deals with the subtle states of awareness and advanced techniques of Yoga practice.

BOOK IV - KAIVALYA PADA
Kaivalya is one of the philosophical terms for moksha or liberation, the goal of Yoga and refers to the state of radiant consciousness unmixed with conditioned states of mind or thought.

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