**1) Master Patanjali is traditionally recognized as being the father of yoga and the father of classical dance in India; a great philosopher; Sanskrit grammarian; and an accomplished physician, author of medical classics. Explain how these five seeming very different interests in fact tie together closely.** Yoga is, in essence, an attempt to turn ourselves into an enlightened being--consisting of the combination of a body of light and an ultimately compassionate, omniscient mind. This occurs only when our central channel has been completely opened, through a combination of the “outer” and “inner” methods. The physical poses of yoga are a primary “outer” method for affecting the channels. The art of dance, and in particular alignment, is also an important “outer” method; whereas the skill of assuming the nature of a divine being during dance is a crucial “inner” method. A study of philosophy is necessary to understand clearly how karma, emptiness, and compassion are necessary components to effect all inner and outer ultimate change. Sanskrit comes from the sounds and shapes of the inner channels, and through its study we affect these channels. Traditional medicine depends upon a deep appreciation of the workings of the inner body, and the desire to practice medicine reflects the deepest karma required to achieve yoga’s ultimate goal: actually becoming an angel who can travel to all worlds, and help all other living beings. **2) Explain the meaning of Master Patanjali’s name, and its implications for his identity.** The first part of the Master’s name, *pata,* comes from the Sanskrit root √*pat,* meaning “to fall or fly through the air.” Two English cognates are “feather” and “petal.” The second part of his name, *anjala,* means “holy water,” or “holy ointment.” English cognates are “ointment” and “unguent.” Master Patanjali’s mother, Gonika, was a famous yogini who wanted a child in order to pass on her sacred knowledge. She offered sacred water in her uplifted palms to the sky, and then a tiny boy appeared in her hands, as if he had “fallen from the sky.” This meaning of the Master’s name is also reflected in the form his name takes in Tibetan: *Chur-hlung.* The word *chu* means “water,” the added “r” means “into,” and *hlung* means “fell.” Enlightened beings are often born in miraculous ways—such as Jesus, or Padma Sambhava, who was born complete within a lotus. One one hand this indicates that they have perfected *ahinsa,* or not harming others; that is, their birth involves no harm to their mother. On the other hand it also shows that they are enlightened; they come to this world voluntarily, and not because their karma has forced this upon them. **3) Give four reasons why the study of the mother tongue, Sanskrit, is important.** (a) A basic knowledge of Sanskrit, and the important texts written in it, allows us to speak more accurately and authentically about the short-term and long-term goals of yoga. (b) The English language—and in fact a broad range of languages throughout a large part of the world, from Iran all the way to Iceland and then North and South America—all derive from Sanskrit. (c) It is said—by His Holiness the First Dalai Lama, for example—that all people who become enlightened speak in the Sanskrit language; and then their words are understood by all peoples in their own languages. Learning Sanskrit plants a seed for this ability. (d) The Sanskrit language itself is derived from the shapes and sounds of the inner channels and inner winds; it is the sound of our own inner bodies, singing within us. **4) Give the root, and five different flavors of the Sanskrit word *sutra.*** (a) The Sanskrit word *sutra* comes from the root *√siv* isv\! or √*syu* SyU *,* which means “to sew,” and English cognates are both “sew” and “suture.” The sacred cord that Brahmins wear over their shoulders is also called a *sutra.* In this sense, a *sutra* is often a book which ties many pithy statements together, like beads on a string. (b) The “thread” is also sometimes literal: when *sutras* were written on palm leaves, and even later on paper, the loose pages were often connected with a thread run through holes punched through the middle of the long pages. (c) The Tibetan translation of the word *sutra* is *do* 1+}k *.* The first meaning of this word is “brief,” or “short,” indicating that a *sutra* is often a very brief, pithy, powerful work. (d) The second meaning of the Tibetan word *do* is “crossroads,” or “crux,” a place where two or more important paths intersect. A *sutra* expresses the crux of some spiritual matter, where important ideas intersect. (e) A third meaning of *do* is the main beam running through the roof of a house—meaning that a *sutra* conveys the very most central meaning of our lives. **5) The Yoga Sutra is divided into four sections or chapters, named *pada* in Sanskrit. Speak a bit about the deeper meaning of this word.** The word for “chapter” or “section” here in the Sanskrit is *pada.* This word comes from a Sanskrit root √*pad,* meaning “foot” or “leg.” English cognates are the “pedestrian” and “pedal.” The most common Tibetan translation is *kangpa* F$-.k*,* also meaning “foot” or “leg,” specifically referring to the four legs that support a table, or to the four cornerstones that support a building. Here we see the deeper meaning of the four *pada* of the Yoga Sutra: the four chapters are like four cornerstones that hold up the structure of the work. **6) Name the traditional four chapters of the Yoga Sutra, in both Sanskrit and English. Then list some of the most important topics found in each chapter.** (a) First Cornerstone: The Chapter on Meditation (Samadhi Pada, smaxu pad). Major topics include the definition of yoga; misperception of the world; modes of the mind throughout the day; the five paths or stages of spiritual progress; a spiritual teacher; spiritual obstacles and their antidote. (b) Second Cornerstone: The Chapter on the Way (Sadhana Pada, saxn pad). Major topics: the five mental afflictions; karma and its consequences; the four higher truths; the first five of the eight components of yoga (including asanas—the physical postures, and pranayama—breathing practices). (c) Third Cornerstone: The Chapter on Practice (Vibhuti Pada, ivÉUit pad). Topics: the final three of the eight components of yoga; the concept of combined effort; worldly and ultimate results of the combined effort; the inner body. (d) Fourth Cornerstone: The Chapter on Absolute Purity (Kaivalya Pada, kEvLy pad). Topics: the mental foundation of attainments; how mind perceives the mind’s mistake; the final destruction of karmic seeds. **7) *Why* is the first chapter of the Yoga Sutra called “The Chapter on Meditation”?** The methods and levels of meditation are not actually covered much per se in this first chapter of the sutra; that comes more in the third chapter. The major subject treated by the chapter is actually the five paths or levels of every person’s spiritual evolution. However, movement up through each of these five paths can only occur during deep states of meditation. Finally, the ultimate goal of yoga is the “Meditation of the Cloud of the Dharma,” or highest bodhisattva level, mentioned in the final chapter.