Day 4

Sutra 1.4


vṛtti-sā-rūpyam itaratra


  1. Otherwise, when the Seer is not abiding in their own true nature, they become identified with their own mental activity. – CT
  2. Otherwise, at other times, the seer is absorbed in the changing states of mind. – EBF
  3. At other times the Self appears to assume the forms of the mental modifications. – SS


itaratra— on the other hand, otherwise

sā-rūpya— has the same form, identification, conformity

vṛttis— mental activity 

Key Concepts:

The concept of the Seer and seen is vital to understanding Yogic philosophy. The Seer is understood as the pure light of consciousness, and when this light is directed onto an aspect of nature, then that object is animated by this illumination. The animation is so enticing that the Seer looses itself in the show. Yogic practices help one to pause the action so that the Seer can remember it true self. Furthermore, the seen is understood to be intentional, a way for the Seer to experience its self fully, in all aspects.



Guide me to that which is in my highest good. Help me to distinguish what nourishes my soul and what deteriorates my being. Lead me down the path of wisdom so that I may show up fully in each moment. Let my study be enlightening and fruitful. Allow my practice to benefit all beings. -Namaste


Ujjayi Pranayama:

  1. Take a comfortable seat, one that feels both regal and relaxed. 
  2. Turn your attention to your breath, closing your mouth inhale and exhale through both nostrils. 
  3. Start to restrict the throat so that you feel the breath from the throat to the heart, and it makes and oceanic sound. 
  4. Start to lengthen both the inhale and exhale so that they are balanced. 
  5. Feel the sensation of the body expanding in all directions during the inhalation and the contracting sensation during the exhalation. 
  6. Continue for 5 minutes, then allow the breath to return to normal. 
  7. Allowing the body to breath, sit for 5 more minutes focusing on the breath. 


The world is Puruṣa (Macroverse) and each object of it’s perception (micro verse) is Puruṣa experiencing an aspect of it’s self. Every quality of experience is Puruṣa. Every experience  is equally divine, the ones we perceive to be good or right and the ones we perceive to be bad or wrong. 

How does this make me feel?

Who am I with out the identification that I have made with my body and environment? (Like being a woman, teacher, mom, white, dancer, yogin)

What implications does this belief have for how Yogic philosophy might perceive the state of the world at this time? 

How would/do I experience myself if I were/am no longer identified with the activities of my mind?

How would/do I experience the world outside of myself? 

What does this remind me of? Other stories, scriptures, or teachings.

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