The mind and the five organs of knowledge, viz.

, ear,
skin, eye, tongue and nose, are formed out of the
Sattvic portion of the Tanmatras or rudiments of
matter. The Pranas and the five organs of action, viz.,
tongue, hands, feet, genitals and anus are formed out
of the Rajasic portion of the Tanmatras. This physical
body is formed out of the Tamasic portion of the
Tanmatras.
http://yogastlouisblog.wordpress.com/tag/mind/
Introduction to Samkhya Metaphysics
India is a land of diverse opinions and divergent
viewpoints. Its culture has been described as a salad
bowl (as opposed to our melting pot) containing
many ingredients that remain uniquely distinct within
the whole. At the core of this diversity are the six
different schools of Indian philosophy. One of its oldest
schools, Samkhya,[1] has furnished the metaphysical
framework for Patanjalis school of classical Yoga;
influenced the varied schools of Vedanta, as well as
Mimamsa along with its regional theologies of
Saivism and Vaisnavism; informed Ayurvedic medical
practice; and even stimulated a Buddhist reaction to
Hinduism.[2] However, even within Samkhya there
have been differing interpretations.
The Bhagavad Gita defined the difference between
Samkhya and Yoga: Samkhya is jnana-yoga, the yoga
of knowledge. Yoga itself is referred to as karma-yoga,
the yoga of action.[3] Although the paths may differ,
both lead to the same enlightenment:[4]
BG V.4 Children, not the wise, speak of Samkhya and
the path of action as distinct. He who truly lives in one,
gains the fruits of both.
Although there are a couple of schools of Indian
thought that do not accept Samkhyas metaphysics,
Yogas method of direct perception through dhyana
(meditation) has always been, and still is, honored and
cherished throughout India.
Patanjalis Yoga Evolution of Prakrti The Road
Map of Consciousness

Yoga Evolution of Prakrti from Samkhya Karika of
Isvarakrisna (350 C.E.) & Yoga Sutra of Patanjali (200
B.C.E.)
Samkhya philosophy enumerates 23 categories of
matter that evolve from mula-prakrti (primordial
matter) from the most subtle aspects of the mind, to
the organs, and, finally, to the most gross basic
elements. Using these categories as a road map, yoga
practice inverts the order of evolution, leading one from
the most gross to most subtle aspects of consciousness.
[Click on the Yoga Evolution of Prakrti chart to the left
to enlarge it.]
Samkhya philosophy is dualistic: Evolution is
predicated upon purusa (the individuated soul, or Self)
coming into contact with prakrti (unevolved matter).
Purusa, although ever-wise, ever-pure, and ever-free,
is solely a witness, and is unable to act on his own.[5]
Prakrti, on the other hand, is not the Self, and thus
requires purusa for it to become manifested.
Isvarakrisna, in his Samkhya Karika, described purusa
as lame and prakrti as blind. They depend on each
other ultimately for the sake of purusa[6] to both
see mula-prakrti (root of prakrti) and discover his
own true nature.

Vyutthana Citta
Although not all schools of yoga have accepted the aim
of isolating purusa as the way to discover ones true
nature,[7] it has been the primary purpose of Patanjalis
classical Yoga over the last couple of millennia. In
India, understanding ones own nature has always been
the key to stilling the mind and relieving distress. Our
first inquiry, What is the cause of my stress? leads us
to then ask, Who suffers? Because Patanjali has
indicted the ignorance of the vacillating mind, the final
question arises, Who am I Self (purusa) or non-Self
(prakrti)? Yoga practice then gradually reveals, by the
process of elimination, what we are not, Neti, neti!
(Not that, not that!) until only purusa remains.[8]
Yoga practice depends on two principles: abhyasa,
which is the discipline of stilling the mind, and
vairagya, the detachment from desire.[9]
I feel that abhyasa and vairagya are analogous to
prakrti and purusa: Abhyasa corresponds to prakrti,
which acts for the benefit of purusa, which is lame.
Vairagya adopts the impassive witnessing and detached
indifference of purusa, which observes as the Seer.
Both abhyasa and vairagya must act in concert for
purusa to illuminate every part of the body and mind,
which brings wisdom, purity, and freedom.
Practically speaking, when we lack detachment, fear
limits us; it then becomes impossible to observe, and
hence evaluate, the results of our actions. Well address
this more fully in the discussion of the evolutes.

Synonyms for universal and individuated soul in yoga.
Purusa may be described as a catalyst, rather than a
creator.[10] In that sense, one may compare prakrti to
an actor inspired to perform well in a dramatic role only
if being watched by an audience, purusa. In turn, when
the audience (purusa) identifies with the actor (prakrti),
the actor becomes a projection of the audience.
Patanjali cites the misidentification of purusa with
prakrti as the cause of suffering.[11] In our drama
analogy, it is as if an audience member (purusa)
becomes a participant, and feels what the character
(prakrti) experiences, in the play. However, this
conjunction also provides an opportunity for purusa to
understand his own true nature and to become
liberated. Thus Patanjali states the purpose of
existence:
PYS II.23 The conjunction of the Seer with the seen is
for the Seer to discover his sva-rupa (Self-form; own
true nature).

Nirodha citta
Liberation through realization of ones svarupa (own
nature) corresponds to the conclusion of the play in our
drama analogy, wherein the audience (i.e. purusa)
experiences the same liberation. Having been
engrossed in the play, each member of the audience has
experienced the drama vicariously in order to learn
something about himself even though he never actually
acted in the play. But the subject of the play is of
secondary importance. Each audience member, like
purusa, will most importantly realize that he was never
actually more than a witness, unbound by the drama
occurring onstage.

Sat-karya-vada
The underlying concept of the Samkhya-Yoga school of
thought is that change is temporary even though there is
a permanent underlying state, prakrti (matter). Its the
equivalent of our contemporary notion, Nothing is
created; nothing is destroyed. It only changes state.
Thats why prakrti becomes manifested. Only its
appearance is modified.
Sat-karya-vada posits that the potential effect (karya)
lies inherent, or preexistent (sat), in the cause.[12] For
example, a clay pot is caused by the clay, the effect
being the pot. The clay itself only holds the potential
effect of becoming a pot. It could also become a tea
cup, a piece of jewelry, or just remain in the earth. But
when the potter, the agent of action, molds the clay into
a pot, it becomes more particularized, while its
cause, the clay, remains underground. The pot is the
final product or effect.[13] The terms particularized
and final product are translations of visesa, a specific
Sanskrit term used by Patanjali to denote the end stage
of evolution that will be discussed in Stages of
Evolution of Prakrti.
In Samkhya every possible effect pre-exists in its
underlying cause, prakrti. The final form of a clay pot is
comprised of the mahabhutas (five elements) it is
mostly earth, with a lot of water, and not much fire, air,
or space. Similarly, ones body is also comprised of the
mahabhutas stemming from the tanmatras (subtle
elements), which emerged from the ahamkara (ego).
Denser bones are more earthen, soft tissue more fluid,
nerves more fiery, and lungs more airy. Joints and
organs require space and alignment to function
correctly.[14]
In Yoga, all the various body functions are, likewise,
derived from the mind:
Evolution: Organ / Element
Involution: Effect is
absorbed into its
Preexists in its
source
Cause
mahabhutas (five elements) tanmatras (subtle
elements)
jnanendriyas (five organs of
sense)
karmendriyas (five organs of
action)
manas (mind)
manas ahamkara (ego)
tanmatras ahamkara (ego)
ahamkara buddhi (intellect)
The involution of these cascading levels of
preexistence, from gross to subtle, may be retraced by
reading the Yoga Evolution of Prakrti chart in the
inverted order, from bottom to top.
These relationships between the mind, organs, and
elements are key to understanding how to practice yoga:
When the mind turns inward, the intelligence of the
buddhi is able to flow freely in the limbs and trunk,[15]
Its almost as if the saying, Put your mind in your
back thigh, is redundant; the mind is the source of the
thigh!
Samkhyas sat-karya-vada is, by no means, universally
accepted: Other schools of Indian thought reject a single
underlying substrate, like prakrti, and rely on a select
number of discrete causes. Buddhism rejects any
underlying substrate at all.[16] Advaita Vedanta posits
that change itself is illusory and not even real like
the mistaken perception that a rope is actually a
snake.[17]
Guna-parinama
Substituting consciousness for the clay pot, Patanjali
attributes the transformation of consciousness to
dharma laksana avastha parinama (potential state
character most-refined state).[18] This constant
change in parinama (state) reflects the never-ending
change of the gunas sattva, rajas, and tamas
(intelligibility, activity, stasis). In Samkhya the
elements, organs, and mind are all guna-parinama-
visesa, specific modifications, or transformations, of the
gunas.[19] The thesis that the gunas are always in flux
obscures their permanence; they are neither born, nor
die.
Briefly, the concept of the gunas is, arguably, the most
influential contribution of Samkhya to Indian
philosophy. The gunas are like strands of multicolored
rope that, when woven together, form the cord of
prakrti, matter, that tethers purusa to the body.[20] The
Bhagavad Gita states that the Soul (Brahman) is bound
to the body by sattvic happiness and knowledge
(jnana); by the rajasic fruits of work (karma); and by
tamasic ignorance, laziness, and excessive sleep.[21]
The Samkhya Karika uses another analogy: the gunas
function for the sake of purusa, like a lamp the
wick, oil, and flame jointly producing light.[22]
The gunas simultaneously convey two levels of
meaning: Sattva is both the experience of pleasure and
goodness, as well as the illumination that triggers the
evolution of prakrti. Similarly, rajas is pain and
passion, as well as activation; tamas is indifference and
dullness, as well as stasis.[23]
In any transformation, dharma is the characteristic, or
potential state, as in the clay analogy. Laksana is the
temporal state, quality, or refinement like forming
the lump of clay into a pot on the potters wheel. In the
avastha, final state, the clay pot is fully refined. But
here is where the clay pot analogy loses its usefulness
and becomes confusing: although the pot may be very
beautiful and functional, it still remains a gross,
inanimate object.[24]
In contrast, yoga practice begins here, by refining the
gross form of the body, which leads to increasing
subtlety. As we say in Iyengar yoga, By the body, for
the mind which signifies turning inward, or
involution as the purpose of practice.[25] The only
way to reclaim the pot analogy is to cite its dissolution
as the end of involution:
When I was a young man, after drinking chai tea at the
Indian train station from a crude clay cup, the cup was
meant to be then thrown on the ground, where it would
be crushed, to become, once again, clay dust.
Similarly, upon dissolution of the buddhi into mula-
prakrti,[26] the gunas return to their latent inactive
state. Unfortunately, however, the clay analogy does not
address the interstitial stages of involution. That, too,
will be subsequently addressed in Stages of Evolution of
Prakrti.
Whereas the outgoing mind seeks the excitement of
rajas, the body inclines towards tamas, stasis. Yoga
practice uses two tools to tame rajas and reinvigorate
tamas: prana (life force) and prajna (awareness).[27]
Prana and prajna sensitize and purify prakrti, and
infuse it with the intelligence of the buddhi, which is
naturally more sattvic.[28] In the avastha, final, state,
the fully refined body and mind become completely
sattvic.[29] This is the reverse path involution, from
effect back towards cause, and from gross to subtle.
If the effect is back pain, we must retrace our steps from
effect to cause to discern what actions caused it. This
will reveal how an imbalance, or the lack of leg, arm, or
trunk support caused pain. Once the incorrect action is
recognized, it may be altered or refined to change the
effect, and relieve suffering. Then sattvic clarity and
tranquility are restored.
Stages of Evolution of Prakrti

Yoga Evolution of Prakrti
Patanjali describes prakrti evolving in four stages, and
the last stage, visesa, is the most perceptible to us.
Vyasas lengthy commentary on the following sutra
explains these four stages in terms of sat-karya-vada
and guna-parinama. The order of the sutra conveys
involution, from the fourth stage to the first:
PYS II.19 The stages of the gunas are visesa
(distinguishable), avisesa (non-distinguishable),
lingamatra (differentiable), and alingani (non-
differentiable).
Stage I is alinga; (undifferentiated, without mark),
Patanjalis synonym for the eternal primordial state of
prakrti. Samkhya calls it mula-prakrti (root of
prakrti). It is avisesa (non-particularized). Although the
three gunas exist, mula-prakrti is absolutely stable
because there is no movement or action. Patanjalis
synonyms for the gunas, prakasa (brilliance), kriya
(action), sthiti (stability), remain in a balanced
state;.[30] Mula-prakrti may only be inferred by its
effect, mahat, which is produced in Stage II.[31]

Siva Linga at Virupaksa Temple, Pattadakal, Karnataka
(ca. 740 C.E.) Photo Linda G. Swaty, 2011.
Stage II is linga-matra; (differentiated with a mark
only)[32]: The existence of mahat, the universal
intelligence, is revealed when first rajas begins to
vibrate, then sattva, and finally, tamas. Mahat is the
great one that is the germ of the vast universe. Mahat
is also the source of prana.[33] Because it is a-visesa,
non-distinguishable, Geeta S. Iyengar compared it to
when a woman is pregnant but not showing.[34] In
Yoga, which is not as symmetrically categorized as
Samkhya, the buddhi (individuated intelligence) is a
part of citta that evolves from mahat; Samkhya makes
no such distinction between the universal and
individuated intelligence.
Stage III is avisesa (non-specific or non-particularized),
which is both a product of and a producer of evolutes. It
is comprised of the primarily sattvic ahamkara (I-
maker; ego) and the tamasic tanmatras (subtle
elements). In Samkhya, ahamkara pulls its sattvic
intelligence from mahat.[35]

Samkhya Evolution of Prakrti
Stage IV is visesa (distinguishable or particularized),
which doesnt produce any further evolutes. It is
comprised of sattvic manas (mind), the sattvic
jnanendriyas; (organs of sense), the sattvic
karmendriyas; (organs of action), and the tamasic
mahabhutas (five great elements) the final sixteen
products of prakrti.[36] The jnanendriyas; and
karmendriyas refer to the functions of the organs. The
concrete structure of a human being the organs,
muscles, and bones are comprised of the
mahabhutas.[37] Because the mahabhutas are primarily
tamasic material elements, they are incapable of
reflecting intelligence. Thus they are labeled insentient
matter.
Lets apply the evolution of prakrti to the practice
asana:
Tadasana corresponds to the avisesa, universal, mahat,
the great one from which springs the entire
universe of asana. Because the effect lies inherent in
the cause according to sat-karya-vada, every other
asana exists within this Tadasana. There are a multitude
of visesa, particularized, asanas, and Tadasana can
teach something important about each one of them.
Although the lift of the back thigh is avisesa, barely
distinguishable in Tadasana, it is visesa, very
distinguishable in Uttanasana. Because every pose
exists in a subtle form in Tadasana (in this analogy),
Uttanasana reveals the smallest amount of rajas
beginning to vibrate in the Tadasana back thigh.
Uttanasana has left its samskara, its mark.
Similarly, the balancing of Vrksasana lies inherent in
Tadasana:
Within Tadasana there is a subtle fear of falling.
Although we fail to remain entirely stable on our two
legs, it is avisesa, not very distinguishable. However,
balancing on the middle of the heel in Vrksasana is
visesa, very distinguishable. The subtle fear of falling
is a sign of ahamkara, the ego that fears for its very
own preservation.
Evolutes of Citta
Patanjalis term citta (what we informally refer to as
mind, or what B.K.S. Iyengar translates as
consciousness[38]), is like a fluid enveloping[39]
three interactive functions: buddhi (intellect), ahamkara
(ego), and manas (mind). In Samkhya they respectively
function as determination, self-awareness, and
explication.[40] In addition, citta is more subtle
than its contents.[41] Samkhya differs; it treats each as a
distinct metaphysical layer: ahamkara evolves from the
more subtle buddhi, and manas evolves from the more
subtle ahamkara.[42]

Yoga Evolution of Prakrti
Therefore, in my Yoga Evolution of Prakrti chart I have
given pride of place to citta as a container of buddhi,
ahamkara, and manas. My primary reason is to remain
loyal to its categorization according to Guruji B.K.S.
Iyengar.[43] I feel that it also addresses a significant
issue brought up by Guruji Iyengar that is ignored by
Samkhya: citta is the microcosmic counterpart that
corresponds to the macrocosmic mahat.[44] However,
once one accepts the concept of an integrated citta of
these three functions, one forsakes the tidy
categorization of Samkhya: buddhi as linga-matra,
ahamkara as a-visesa, and manas as a visesa are all of
three entirely different stages of evolution. This will
subsequently be discussed as part of Samkhyas
counterpart antahkarana, conscience. I await further
clarification of this.
1. The first and most subtle evolute of prakrti is the
sattvic buddhi, the intelligence. Buddhi (budh = to be
aware of) is characterized by the functions of judgment,
discrimination, ascertainment, and will. It is lucid and
tranquil. The function of buddhi is certainty leading to
action, adhyavasaya.[45] It is the source of our sattvic
bhavas (fundamental strivings) of dharma jnana
viraga aisvarya (virtue, knowledge, non-attachment,
sovereignty).[46] The negation of these are the tamasic
bhavas that lead the buddhi to engage in worldly
pursuits. Buddhi lacks the self-awareness of its
ahamkara evolute.[47]
2. The second evolute of prakrti, ahamkara (aham +
kara: I + maker),[48] evolves from the buddhi. Because
Samkhya does not distinguish between mahat and
buddhi, universal and individuated consciousness, it
asserts that ahamkara evolves from mahat, as opposed
to the buddhi function contained within citta.[49]
Samkhyas ahamkara approximates Patanjalis asmita,
characterized by the functions of self-awareness and
self-identity, but there are some important distinctions.
Asmita is more subtle than its product, ahamkara.
Edwin Bryant describes ahamkara as the cognitive
aspect that processes and appropriates external reality
from the perspective of the individuated self, or ego
through the notion of I or mine. It distinguishes
between the subject and object, knower and known.[50

Nirodha citta
If the outward-facing ahamkara binds its manas evolute
and the organs in Samkhya, then the inward-facing
asmita prevails as the inner face of the mahat that
reflects the light of purusa in Yoga. Yoga considers it
the site of the first false conjunction of purusa and
prakrti, Self and non-Self.[51] Asmita is the false sense
of I-am-ness, the assumption that the reflection itself
of purusa in the mirror of mahat (or buddhi, depending
on the commentator) is actually the Self.[52] Despite
this misperception, B.K.S. Iyengar has described asmita
as the unsullied state of I-consciousness that is the
innermost state of being, nearest to [purusa].[53]
As B.K.S. Iyengar has pointed out, the interface
between asmita, I-ness, and what is not me is the
body. Thus, there is an inherent obligation to care for
the body since one cannot live without it. Moreover,
each body necessitates its own awareness: the pleasure
and pain, memory, desires, and experiences collected by
the manas and organs are accumulated by, and give
shape to, ahamkara.[54]
Ahamkara directs ones endeavors either towards the
spiritual pursuit of purusa, or towards misidentification
with the external world of prakrti. When misidentified
with the external world, ahamkara becomes proud and
arrogant. Over time this misidentification even extends
to ahamkara itself: one begins to perceive ahamkara,
the small-s self, for the true, capital-s, Self. Yoga
practice reverses this:
when ego is quiescent, [citta] senses the reality of
the Soul [purusa], and the light of the Soul expresses
itself through the translucent [citta].[55]
Yoga practitioners are beset with a paradox practice
uncovers suffering that seems to relieve future pain.
Recognition of ahamkaras arrogance and fear will help
relieve the aversion to pain. Its a three-step process:
a. Although we are hardwired to instinctively seek
pleasure and avoid pain, merely avoiding painful
experiences prevents learning. The challenge of yoga
practice is converting ahamkara into an asset that helps
us bear pain. But forbearance alone is only a beginning,
not an end.
b. In order to learn from pain, we must relax any
unnecessary tension especially in the jaw,
diaphragm, and eyes. This relaxation response arises
from the buddhi. Else, how can we resolve the ongoing
argument within: When my rajasic mind urges, Yes!
and my tamasic body resists, No, who wins?
c. Buddhi allows us to discriminate. Using ahamkaras
collection of memories and experience, as well as the
senses, organs and elements, we observe, If I stamp
my heels down in Uttanasana like I did in Tadasana,
and lift up my leg muscles, my hamstrings hurt me
less.
As a result of the leg kriya, action, to ground the
heels, corresponding to the earth element, ego
immediately feels less threatened by what Iyengar yoga
terms the fear complex.[56] Then ahamkara,
unconstrained by the fears of the small-s self, becomes
quiet. The lack of fear frees us to access the intelligence
of the buddhi. Awareness, prajna, and its cohort prana,
are then able to freely flow in the hamstrings and
elsewhere.[57]
When we are no longer subject to ahamkaras fear, we
feel calm and unburdened. Following the dictates of the
buddhi, which is only reflecting the light of the capital-s
Self, we feel reassured that we are doing the right
thing.
3. The third evolute of prakrti is manas (mind), the
sattvic evolute of ahamkara. Manas is the seat of the
emotions, likes and dislikes, and information. It
receives, categorizes, and transmits information to and
from the jnanendriyas (five sense organs) and
karmendriyas (five organs of action) through which
we interact with the external world and the buddhi.

Samkhya Evolution of Prakrti
Yoga categorizes manas as a visesa. Similarly,
Samkhya also describes it evolving from ahamkara,
along with the senses, organs, and subtle elements. But
there is more than one way to categorize manas, and its
categorization is more ambiguous than first appears:
Samkhya also groups manas collectively with buddhi
and ahamkara (its source) as the antahkarana
(internal organ).[58] This suggests that the vertical
separation of manas and ahamkara, as well as buddhi
and ahamkara, is less distinct than at first glance, and
that Samkhyas threefold antahkarana is the equivalent
of Yogas citta.[59]
The characterization of manas as both part of the
Samkhya antahkarana, and the external organs supports
the thesis of B.K.S. Iyengar that describes manas as
serving a dual role in Yoga: When manas, drawn by the
jnanendriyas to engage with worldly objects, becomes
entangled with the senses, it acts as the external mind,
or eleventh sense. When the manas is disciplined in
yoga connected with the citta in samyoga it
integrates (samyama) with the internal organs (buddhi,
citta, and ahamkara), and is transformed into the
internal mind.[60]
The tendency of manas to be outgoing manifests in
various ways, such as extroverted student behavior in
class, or an excessive need for validation. It can also
happen internally when the mind gets caught up in, and
moves with, the motion: grounding the frontal heels in
Tadasana is forgotten when raising the arms up in
Urdhva Hastasana.

Antahkarana as Conscience
The term antahkarana, as used in Yoga, often has a
more subtle and important meaning than merely
signifying Samkhyas threefold grouping of buddhi,
ahamkara and manas. Antahkarana is conscience.
B.K.S. Iyengar describes it:
conscience embodies ethical and moral principles.
[It] helps cultivate citta, and directs it to perform right
actions.[61]
Furthermore,
Conscience is the source of [citta], intelligence
[buddhi], and mind [manas] and ego [ahamkara].[62]
In Light on Life, B.K.S. Iyengar has pinned
antahkarana to a location to clarify its function.
Antahkarana is an independent arbiter, the witness of
the witness. As the lens [i.e. the inner face of buddhi]
that faces purusa, it is less likely to be tainted than the
outward-facing lens, which is in contact with the
senses.[63] Because conscience (antahkarana)
dwells next to the soul, [it] perceives the world as One,
and not as a battle for survival.[64] Conscience is
uncompromising. When conscience is pricked,
conscience tells us to do the harder thing, because it is
always pulling us towards unity, towards wholeness.
When conscience is flawless, it is the voice of our
soul.[65]

Manas and the Visesas
Because B.K.S. Iyengar has accepted manas grouped
with the other aspects of the citta, he has consequently
shown both the karmendriyas and jnanendriyas
evolving from manas rather than ahamkara.[66]
The five jnanendriyas (jnana = knowledge + indriya =
organ; the organs of sense perception) include the ears,
skin, eyes, tongue, and nose. The karmendriyas (karma
= action + indriya = organ; organs of action) consist of
the organs of speech, arms, legs, excretion, and
reproduction. As stated previously, these signify the
functions of the organs, and not the actual organs
themselves. In Iyengar yoga, we extend the definition of
karmendriyas to include the muscles and bones, with
the skin as the corresponding organ of perception.
Manas must coordinate the karmendriyas and
jnanendriyas in asana to establish equipoise.
A common mistake in Trikonasana is to take the head
forward and allow the eyes to lead the pose. If the eyes
are seduced by their objects, it leads manas astray.
When the legs have abdicated their supporting role as
karmendriyas, the support function devolves to the
eyes, or even the tongue, which are entirely unsuited to
perform the task because they are jnanendriyas (sense
organs). As a result, if the student dutifully takes the
head back as instructed without the appropriate use of
the legs, she falls backwards.
Heres another example of the necessity of coordinating
the senses and organs in asana:
If you try to first lift the head towards the ceiling when
pushing up into Urdhva Dhanurasana, lifting the pelvis
becomes almost impossible a common mistake in the
beginning. This is leading with the senses. When the
head follows the eyes and the clenched jaw, it robs the
arms and legs of strength, and ego impedes buddhis
power of discrimination.
Ahamkara & the Elements
Ahamkara produces the tanmatras (five subtle
elements sound, touch, form, taste, smell) which
subsequently solidify to produce the mahabhutas
(five great elements space, air, fire, water, earth
that comprise the objective external world).[67] For
example, the first tanmatra, sound, produces the first
mahabhuta, space, which, in turn, is perceived by the
first jnanendriya, the ear. Reading horizontally across
the bottom of the Yoga Evolution of Prakrti chart
reveals these correspondences. Similarly, the first two
tanmatras, sound and touch, produce the second
mahabhuta, air, which is perceived by the second
jnanendriya, the skin, and so on.
The texts show three different ways to chart the
tanmatras:
1. In the Yoga Evolution of Prakrti chart I have shown
the tanmatras evolving from ahamkara. This is in
accordance with Samkhya Karika of Isvarakrisna XXV
and Vyasas Bhasya on PYS I.45.[68]
2. Vyasas Bhasya on PYS II.19 differs: it portrays the
tanmatras evolving directly from mahat.

Samkhya Evolution of Prakrti
3. In the Samkhya Evolution of Prakrti, following the
commonly accepted scheme, I have shown the
tanmatras evolving from ahamkara, but parallel with
the emergence of manas, the five senses, and the five
organs.
Because Samkhya is a composite system, this is one of
its inexplicable anomalies. Like manas, Larson has
described the tanmatras as a bridge between the
internal and the external, or between the individual and
the world; they come into contact with, and generate,
the external world.[69] As a cause of the external
world, it seems logical that the tanmatras would qualify
more as avisesas than visesas (final products).[70] I
assume thats why Vyasa categorized tanmatra as
avisesa, and mahabhuta as visesa. As with the anomaly
of how to categorize the collective antahkarana, I await
further clarification.

Epilogue
This article is dedicated to my family. To my wife,
Linda, who has contributed to my understanding of
these complex issues by enthusiastically discussing it
with me every day for the last couple of months. To my
daughter, Sara, may it help you navigate not only the
rigors of yoga, but also the challenges of life. And to
our youngest child, Aaron, I know that you have
absorbed the talk about yoga around the dinner table
because of how much you value ethical principles.
I have tackled this subject for several reasons.
First, while sitting with my daughter at RIMYI during a
Guru Purnima address, I tried to convey to her with
brief intermittent comments how Gurujis address
adhered to a rhetorical sequence. Following a statement
of purpose, he then usually starts his explanation by
citing the evolutes of prakrti from PYS II.18-19, which
are explained in detail by Vyasas commentary
which itself is based on the Samkhya Karika of
Isvarakrisna. I subsequently realized that my
understanding of evolution was based on paraphrases of
the commentaries, but not upon any close reading of the
commentary itself. I wanted to find out what the
original commentary actually said to help fill in the
gaps of my understanding.
Secondly, to establish authenticity, I reviewed Vyasas
commentary word-by-word for sutras II.17-23 using
translations of Hariharananda and Swami Veda Bharati.
However, because they are of a different lineages, I had
to adjust their interpretations to remain loyal to Guruji
Iyengars point of view.
Unavoidably, the scope of this article grew over time in
response to student questions. Not only do Samkhya
and Yoga interpret the sequence of evolution a little
differently, there are variations within each. Also,
fundamental concepts like yoga as union that
reflect the monistic viewpoint of Vedanta needed to be
explained both within their own context as well as in
comparison to Yoga. Nevertheless, in order to maintain
the flow of the article, these differences are only briefly
explained in the footnotes.
Third, only upon close examination did I begin to
understand in more depth how Guruji distinguishes
between such English translations as self and Self.
Rather than contribute to the confusion especially
when a capital letter may be omitted in a transcript I
have chosen to rely on the original Sanskrit terms
ahamkara and purusa which convey completely
different categories of existence.
It is my hope that the Isvara & Purusa and Yoga
Evolution of Prakrti charts will help clarify some of the
South Asian concepts, such as manifestation, and
macro-microcosm relationships. Regrettably, graphic
charts suffer the same reductionist limitations as
analogies because words and thoughts cannot always
accurately portray experiences. In order to sufficiently
simplify these charts, I have had to gloss over some of
the differences that have been explained in the text and
footnotes. My approach has been to avoid emphasizing
these differences that, while certainly important to
scholars, are not a priority for yoga practitioners.
I began practicing yoga at age twenty-nine to become
more healthy; I persevered because its breadth and
depth offered more than just physical health. My
practice has been richly rewarding, and continues to
become increasingly so. May this short summary of the
Samkhya-Yoga map of consciousness deepen your
practice.
With gratitude for the teachings of Guruji B.K.S.
Iyengar and for the interest of my students in sharing
this path of yoga
Bruce M. Roger
September 3, 2013

Bibliography
Swami Hariharananda Aranya, Yoga Philosophy of Patanjali, SUNY Press, 1983.
Pandit Usharbudh Arya, Yoga Sutras of Patanjali, Vol.1, Honesdale: Himalayan Institute,
1986.
Swami Veda Bharati (nee U. Arya), Yoga Sutras of Patanjali, Vol. 2, Delhi: Motilal
Banarsidass, 2001.
Edwin F. Bryant, The Yoga Sutras of Patajali: A New Edition, Translation, and
Commentary with Insights from the Traditional Commentators, New York: North Point
Press, 2009.
Surendranath Dasgupta, A History of Indian Philosophy Vol. 1, Cambridge: Cambridge Univ.
Press, 1932.
Georg Feuerstein, Yoga, The Technology of Ecstasy, Los Angeles: Jeremy P. Tarcher, 1989.
B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005.
B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, San Francisco: HarperCollins, 1993.
B.K.S. Iyengar, Prana & Prajna in the Yogic Path: 2013 Guru Purnima Address, RIMYI,
Pune 22 July 2013. Author transcription. See summary on separate blog post.
B.K.S. Iyengar, Yaugika Manas, Know and Realize the Yogic Mind, Mumbai: Yog, 2010.
B.K.S. Iyengar & The Dalai Lama, Paths to Happiness, timeswellness: New Delhi.
Geeta S. Iyengar, Yoga Odyssey [Pasadena, CA]: Asana 5-11-01, 9.30 1.15 PM; Yoga
Philosophy 5-13-01, 7.30 9.30 PM. Author notes.
Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979.
A. Parthasarathy, Choice Upanisads, Vedanta Life Institute, Bombay, 2001.
Winthrop Sargeant, The Bhagavad Gita, SUNY Press, Albany, 1984.
Dr. Mani Dravid Sastri (translator), Brahmasutra-bhashyam: Adhyasa bhashya of Sankara
Bhagavatpada. http://ambaa.org/pdf/adhyasa_bhashya_mds_sns.pdf Downloadable pdf.
Samkhya Karika of Isvara Krsna, http://theosophytrust.org/tlodocs/SankhyaKarika.htm Brief
translation.
Samkhya topics, http://sreenivasaraos.com/2012/10/03/samkhya-part-four-samkhya-karika/
Scholarly discussion with reference list.
Swami Sharvanand (translator), Mundaka and Mandukya Upanishads, Madras: Sri
Ramakrishna Math, 1920.
http://www.estudantedavedanta.net/Mundaka_and_Mandukya_Upanishads Swami
Sharvanand [Sanskrit-English].pdf Downloadable pdf.
Swami Swarupananda, Srimad Bhagavad Gita, Advaita Ashrama, 1926.
Swami Virupakshananda (translator), Samkhya Karika of Isvara Krsna with The Tattva
Kaumundi of Sri Vacaspati Misra, Madras: Sri Ramakrishna Math, 1995.
http://www.ivantic.net/Moje_knjige/karika.pdf Downloadable pdf
wikipedia.com/Upanishads

[1] Samkhya dates as early as 400 B.C.E., and is based on the ancient Vedas.
Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 96-99; 252
Samkhya philosophy derives its name from the term pra-sankhyana, discrimination.
Patanjali refers to this as viveka khyati, or the wisdom that comes from dharma mega
samadhi, the raincloud of virtue cited in PYS IV.29.
[2] Edwin F. Bryant, The Yoga Sutras of Patajali: A New Edition, Translation, and
Commentary with Insights from the Traditional Commentators, 2009. P. xxvi
Bryant has cited Gerald Larsons proposition that Yoga is a merger of both Samkhya
and the Abhidharma school of Buddhism. [p. 508] In this vein, refer to B.K.S. Iyengar & The
Dalai Lama: Paths to Happiness, timeswellness: Lecture Demo 11-20-10 PM, New Delhi
[YouTube video].
[3] BG III.3 In the beginning (of creation) I proclaimed a twofold path of devotion in
this world: jnana yoga for (followers of) of Samkhya and karma yoga for the yogins.
[4] BG V.2 Both renunciation and the Yoga of action lead to freedom: of these, the
Yoga of action is superior to the (mere) renunciation of action (unaccompanied by
knowledge).
[5] Isvarakrisna Samkhya Karika XIX Because purusa is the opposite (of the
unmanifest) [and] is a witness, isolated (kaivalya), indifferent, Seer (drasta), and inactive.
[6] ISK XXI: Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P.
174
for the sake of purusa: translation of purusa-artha as in ISK XXXI. It is a deeper meaning
than the mundane interpretation of aims of life that are dharma-artha-kama-moksa (duty-
wealth-pleasure-liberation).
[7] Until the recent resurgence in the popularity of Patanjalis astanga yoga in the West,
Vedanta has reigned as the most popular school of Indian thought for a millennium. Vedanta
is based on the Upanisads (1000-600 B.C.E.), the philosophical portions of the ancient
Vedas. Sankaras (d. 820 C.E.) non-dualistic advaita Vedanta emphasizes the union of
jivatma and paramatma (the individuated soul and the universal soul). (Having always been
considered united, their separation is regarded as unreal.) In the West, this concept of union
as the goal of Vedanta has been often confused with the isolation of purusa as the goal of
Yoga. But union isnt even the goal of all Vedantists: A competing school of dualistic dvaita
Vedanta, founded by the South Indian Vaisnavite Madhvacarya (d. 1317 C.E.) in Udupi (on
the Konkan coast in what is now western Karnataka), contends that paramatma is Isvara, a
creator God, who is entirely independent of His created world, which includes individual
jivatmas and matter.
Many Indians do not have any problem reconciling these different approaches, such as
praying to Lord Visnu as part of a family tradition, while personally practicing Yoga.
Reflecting the diversity of Indian culture, Yoga has never been narrowly defined as a
Hindu practice. In fact, many of B.K.S. Iyengars Bombay students were Parsis. Today,
along with Parsis, Sikhs, Jains, Christians, Jews, and Muslims all attend yoga classes at
RIMYI in Pune.
[8] Neti, neti is from Sage Yajnavalkya (ca. 850 B.C.E.) in the Brihad-Aranyaka
Upanisad IV.5.15. It signifies a method of Vedic analysis often used in Vedanta that negates
all worldly experiences until nothing remains but the eternal Self which is not definable.
[9] PYS I.12 Practice (abhyasa) and detachment (vairagya) are the means to still the
movements of consciousness.
[10] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 173
[11] PYS II.17 The cause of pain is the identification of the Seer with the seen and the
remedy lies in their dissociation.
PYS II.20 Though the Seer is pure, he appears to see things through his agent, the buddhi,
and is carried away by its influence, losing his identity.
Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 93: Relief of
suffering in Samkhya was deeply influenced by Buddhist thought.
[12] ISK IX
[13] Swami Veda Bharati (nee U. Arya), Yoga Sutras of Patanjali, Vol. 2, Motilal, 2001.
p. 60-64
Who is the agent that form the pot? ISK XX states that buddhi is the agent, acting through the
gunas, although not all schools agree. Yoga self-consciously avoids claiming that the pot was
created; the cleverness and artistic judgment of the potter is not viewed as creation. The
function of the gunas will be explained in the next section on Guna-parinama, followed by
an explanation of buddhi in Stages of Evolution of Prakrti..
[14] Joints and organs require space and alignment: See blog post What is Alignment?
Transcending Duality Through Asana
[15] B.K.S. Iyengar, Prana & Prajna in the Yogic Path: 2013 Guru Purnima Address,
RIMYI, Pune 22 July 2013. +16:20-21:50 Author transcription. See also the Dasgupta
reference in the footnote comparing buddhi and prana cited in Stages of Evolution of Prakrti.
[16] Edwin F. Bryant, The Yoga Sutras of Patajali: A New Edition, Translation, and
Commentary with Insights from the Traditional Commentators, 2009. P. 324
[17] Dr. Mani Dravid Sastri (commentator), Adhyasa Bhashya of Sankara:
This example is derived from Sankaras Adhyasa Bhashya on the Brahma Sutras. Adhyasa is
the superimposition of one reality upon another due to misconception. Driven by fear, the
observer superimposes a snake on the rope, and consequently only the snake is known.
This corresponds to avidya (ignorance), or the mistaken notion that body, mind, and organs
are the Self (Brahman) even though they are not. Just as the illusory snake can only be
removed by knowledge of the rope, so must mistaking non-Self for Self be rectified through
vidya (knowledge) of the non-Self. Self (Brahman) can only be defined by negation, as has
been stated in the Introduction to Samkhya Metaphysics, and attributed to Sage Yajnavalkya
in a prior footnote.
[18] PYS III.13 Through these three phases [nirodha, samadhi, ekagrata parinama],
cultured consciousness is transformed from its dharma (potential) state towards laksana
(further refinement), and avastha (the zenith of refinement). In this way, the parinama
(transformation) of elements and organs (including mind) takes place.
[19] ISK XXVII
[20] As summarized in the Gita Bhasya by Adi Sankaracarya and Anandagiris tika, the
gunas bind the soul to the body, making it appear that the soul itself, not the body, undergoes
change.
[21] BG XIV.05-08
[22] ISK XIII
[23] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 163-64
wikipedia.com/Upanishads: There is speculation that Platos Dialogues (ca. 400-350 B.C.E.)
were influenced by Indian guna theory.
[24] the pot remains a gross, inanimate object: lacking the conjunction of purusa and
prakrti, it lacks the ability to reflect and the ability to liberate purusa.
[25] The Sanskrit word for involution is ni-vrtti marga, negation-of-vrtti path, which
leads to vrtti nirodha, vrtti restraint, cited in PYS I.2.
[26] PYS IV.34 Kaivalya (is the result of the fulfillment of the) purusarthas (and the
transcendence of the) gunas. Through involution, (they return to their source and) citisakti
[the power of consciousness] svarupa-pratistha (is established in her own natural piety).
[27] B.K.S. Iyengar, Prana & Prajna in the Yogic Path: 2013 Guru Purnima Address,
RIMYI, Pune 22 July 2013. +28:05-32:05 Author transcription.
[28] B.K.S. Iyengar, Yaugika Manas: Know and Realize the Yogic Mind, Mumbai: Yog,
2010. P. 19
[29] B.K.S. Iyengar, Astadala Yogamala Vol. 8, Allied, 2010 P. 134-135
[30] PYS II.18 Prakasa, kriya, sthiti, elements, and organs exist eternally to serve the
Seer, for enjoyment or emancipation.
[31] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 164

Siva Revealed in Siva Linga, Tamil Nadu (ca. 1000-1200 C.E.): Asian Art Museum, San
Francisco. Photo: Bruce M. Roger, 2013.
[32] Linga is a sign of something, just as smoke is a sign of fire. In Hindu temples
dedicated to Lord Siva, the Siva linga is a two foot high stone shaft that represents the jyotir-
linga, the infinite shaft of light that extended from the heavens to the nether world.
[33] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 208
Surendranath Dasgupta, A History of Indian Philosophy Vol. 1 Cambridge University Press,
Cambridge, U.K., 1932. p. 262: In lieu of prana as the life force, Samkhya has allocated that
function to the spread of buddhi throughout the body. The Vedantic vayus, too, have been
attributed to operations of the buddhi performing life-functions and sense-functions of the
body.
Swami Sharvanand (translator), Mundaka and Mandukya Upanishads, Sri Ramakrishna
Math, 1920. P.11-12; 30-31: For instance, Mundaka Upanisad I.1.8 (ca. 600 B.C.E.) cites
Brahman (synonymous with purusa) as the source of prana. But, Vedantic commentators
qualify it as sa-guna, with-guna, Brahman, the equivalent to prakrti. When combined with
food [prakrti] it produces prana, manas, truth [refers to II.1.3 mahabhutas and sarva-
indriyani, all organs], worlds, and endless actions. Like Samkhyas purusa, nir-guna
(without-guna) Brahman is pure awareness, and unable to produce anything, such as an
object of perception.
[34] Geeta S. Iyengar, Yoga Odyssey [Pasadena, CA]: Asana 5-11-01, 9.30 1.15 PM.
Author notes.
[35] Geeta S. Iyengar, Yoga Odyssey [Pasadena, CA]: Yoga Philosophy 5-13-01, 7.30
9.30 PM. Author notes.
[36] VB II.19 Mahabhutas (gross elements) are, respectively, the visesa (particularized)
evolutes of the avisesa (universal) tanmatras (subtle elements). Similarly, the buddhi-
indriyas (jnanendriyas), the karmendriyas, and eleventh [organ], manas, are the visesa
evolutes of the avisesa evolute of asmita. These are the sixteen visesas (diversified
productions) of the gunas.
[37] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 187
[38] Some commentators argue that only purusa is conscious. Without purusa, citta is
unconscious and unaware.
[39] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. P. 46
B.K.S. Iyengar, Prana & Prajna in the Yogic Path: 2013 Guru Purnima Address, RIMYI,
Pune 22 July 2013. +16:20-21:50 Author transcription: This fluidity is in keeping with the
flow of prana and prajna in asana practice: prana sakti, mano sakti, and vijnana sakti are
substances that flow within the banks of skin in asana.
[40] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 189
[41] B.K.S. Iyengar, Prana & Prajna in the Yogic Path: 2013 Guru Purnima Address,
RIMYI, Pune 22 July 2013. +37:00 Author transcription.
[42] ISK XXII-XLII describe the evolutes. See the subsequent discussion about
antahkarana, Samkhyas collective term for the threefold buddhi, ahamkara, and manas.
[43] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. Table 9,
P. 124
[44] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. P. 46
B.K.S. Iyengar has borrowed from different schools to establish common ground rather than
emphasize differences.
[45] sreenivasaraos.com/2012/10/03/samkhya-part-four-samkhya-karika
[46] ISK XXIII Of the sattvic bhavas, only spiritual jnana leads to liberation.
[47] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 184, 192.
[48] B.K.S. Iyengar, Yaugika Manas: Know and Realize the Yogic Mind, Mumbai: Yog,
2010. P. 14:
B.K.S. Iyengar has distinguished between the hyphenated aham-akara (the I-form) as the
physical form of the jivatman, individual soul, whose purpose is to commune with purusa
the capital-S Self, as well as the objects of the world, versus the non-hyphenated
ahamkara (the I-maker) which actually is the small-s self that has a false form that
impersonates purusa.
Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 185:
According to Larson, the Sanskrit particle kara (making) may also designate the
indeclinable word or sound omkara. I believe this conveys a cosmological significance
corresponding to the term purusa-kara, purusa-embodied, that we recite in the Patanjali
invocation.
[49] The Samkhya Karika of Isvarakrisna XXII XXXVIII describes ahamkara
evolving from mahat, and both manas and the organs evolving from ahamkara.
[50] Edwin F. Bryant, The Yoga Sutras of Patajali: A New Edition, Translation, and
Commentary with Insights from the Traditional Commentators, 2009. P. li
[51] Pandit Usharbudh Arya, Yoga Sutras of Patanjali, Vol.1, Himalayan Institute, 1986.
P. 38-39, 239.
[52] Pandit Usharbudh Arya, Yoga Sutras of Patanjali, Vol.1, Himalayan Institute, 1986.
P. 38-39, 237-40.
[53] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. P. 9
[54] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 118-121
[55] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 121
[56] the fear complex: PYS II.9 Abhinivesa (attachment to life) is found even in wise
men.
[57] When prana and prajna flow evenly throughout the entire body, ahamkara dissolves
and only purusa remains. which is samadhi in asana.: B.K.S. Iyengar, Prana & Prajna in
the Yogic Path: 2013 Guru Purnima Address, RIMYI, Pune 22 July 2013. +28:05-32:05
Author transcription.
[58] ISK XXXIII Antahkarana (internal organ) is three-fold. The external is ten-fold,
and is known as the context of the three-fold. The external functions in the present. The
abhyantara karana (internal organ) functions in three times (past, present, future).
[59] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 96-103;
179-80: The horizontal emergence of the tanmatras from ahamkara recalls the tripartite
creation from an original principle in the earliest Upanisads; vertical emergence stems
from the middle-period Upanisads.
[60] As in ISK XXXIII, B.K.S. Iyengar splits manas between both citta and the organs:
B.K.S. Iyengar, Yaugika Manas, Know and Realize the Yogic Mind, 2010. page 48- 50
[61] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. P. 121
[62] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. P. 12
[63] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 178
[64] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 250
[65] B.K.S. Iyengar, Light on Life, Emmaus: Rodale Press, 2005. p. 179
[66] B.K.S. Iyengar, Light on the Yoga Sutras of Patanjali, HarperCollins, 1993. Table 9,
P. 124
Both Isvarakrsna [ISK XXVII] and Vyasas [VB II.19] commentary on Patanjali have
described manas, karmendriya, and jnanendriya as direct evolutes from ahamkara.
[67] tanmatras subsequently solidify: Pandit Usharbudh Arya, Yoga Sutras of
Patanjali, Vol.1, Himalayan Institute, 1986. P. 33.
[68] Swami Hariharananda Aranya, Yoga Philosophy of Patanjali, 1983. p. 102:
Hariharananda Aranya has interpreted in his Basvati on PYS I.45: The subtler form of
tanmatra is ahamkara, and the still subtler form of [ahamkara] is the linga-matra
mahat-tattva.
[69] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 188
[70] Gerald Larson, Classical Samkhya, Delhi: Motilal Banarsidass, 1979. P. 188: Larson
has cited that in earlier texts, such as the Bhagavad Gita and Moksadharma sections of the
older epic Mahabharata, the mahabhutas function in place of the tanmatras. The remaining
five evolutes, which were subsequently omitted from the Samkhya Karika, were objects of
the senses.
This entry was posted in Asana & Pranayama, Yoga Philosophy and tagged ahamkara,
asmita, aum, buddhi, citta, ego, evolute, five elements, intelligence, isvara, iyengar yoga,
jivatma, jnanendriya, karmendriya, mahabhutas, mahat, manas, mind, mula prakrti,
paramatma, Patanjali, purusa, samadhi, Samkhya, soul, spirituality, st louis yoga, tanmatras,
Vedanta, yoga, yoga practice, yoga st. louis, Yoga Sutra on September 4, 2013.
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Tuesday 6.30p Intro Week 6 (December 8, 2009)
Tuesday 4.30p MS Week 6 (December 8, 2009)
Thursday 6.30p Intro Week 37 (December 3, 2009)
Tuesday 6.30p Intro Week 5 (December 1, 2009)
Tuesday 4.30p MS Week 5 (December 1, 2009)
Tuesday 6.30p Intro Week 4 (November 24, 2009)
Tuesday 4.30p MS Week 4 (November 24, 2009)
Monday 6.30p Asana 1 Week 44 (November 23, 2009)
Monday 4.30p Intro Week 11 (November 23, 2009)
Thursday 6.30p Intro Week 3 (November 19, 2009)
Tuesday 6.30p Intro Week 3 (November 17, 2009)
Tuesday 4.30p MS Week 3 (November 17, 2009)
Monday 6.30p Asana 1 Week 43 (November 16, 2009)
Saturday 8.30a Asana 1 Week 45 (November 14, 2009)
Thursday 6.30p Intro Week 2 (November 12, 2009)
Thursday 9.30a Asana I Week 37 (November 12, 2009)
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