**1) Master Patanjali mentions that the “belief in a master and servant” is a major factor in the chain of suffering.  Explain.**  A test of whether we are misunderstanding subjects and objects is to check how we feel about the things we supposedly possess: the idea that we are the master of what we own, and the things we own are like our servants.  That is, the idea that we can control things, and that control implies ownership.  I “own” my shirt or blouse because I control what happens to it: I paid for it, and I can decide what to do with it—whether to keep it or throw it out, for example.  And no one else has this right, this control.  In truth though, we do not own anything, because we do not control anything.  We cannot say with any certainty at all that we will own this shirt or blouse tomorrow; it may burn down with my house tonight, or my family may be taking it to the thrift shop tomorrow, after I die.  Whether or not a thing stays “with” me is all up to the seeds I’ve planted, by how I’ve treated others in the past. **2) Give the Sanskrit words that Master Patanjali uses for “master and servant,” including related English words.** The Sanskrit word for “master” here is svamin  Svimn! , and the word for “servant” is simply sva Sv.  The word sva means “self” or “own,” and is found in the English words self, secret (set apart by itself), and suicide (to kill oneself).  Svamin means “possessing the one,” and refers to one’s own spiritual master; we know this word as Swami. **3) Once you have “seen” ultimate reality directly, your ignorance is for the first time permanently cracked, like a piece of glass.  And because of this, your interaction with the objects around you changes.  Explain.**  Once we come down out of the direct perception of ultimate reality—that twenty minutes of communion with the ultimate—we again begin to see the things around us the wrong way.  This is because we have not yet eliminated the seeds in our mind that make us see things this way.  We do remember though what we saw: that nothing is at all the way we always thought it was.  And so we begin a stage in our life in which the world is like an illusion: it still appears to us as though it were coming from its own side, but we no longer believe that it does.  Master Patanjali calls this a period during which we “possess discrimination,” meaning we are able to differentiate between the way things appear and the way they really are, even if we can’t yet make them stop appearing the wrong way. **4) At a certain stage in our spiritual journey, we are able to discriminate between the way things appear, and the way they really are.  Give the Sanskrit word for this ability of discrimination; explain its two parts; and give some related English words.** This ability to discriminate is called viveka in Sanskrit.  This word is found in many different contexts, all referring to the ability to analyze or think something out by investigating or examining it.  This is often as opposed to a direct or intuitive realization of a spiritual truth, although this realization itself is always something that comes from having thought something out, or examined it many times over.  The prefix vi  iv here means to divide or split up into pieces for analysis, and comes from the word dvi, meaning “two.”  We see this in the English words two, divide, and duo.  The other part of the word, veka, comes from the Sanskrit root √vich ivc! , meaning “to split or sift through.”  Related English words are victor (one who smashes or splits apart and enemy), vanilla (named from its split, sheath-like pod), and vagina (a split or sheath).  Swami Vivekananda (analysis-bliss), the devoted student of the great Ramakrishna, was of course one of the very first people from India to bring yoga to the United States, at the Chicago Parliament of Religions in 1893. **5) Master Patanjali says that, after seeing ultimate reality directly, we now have “a method to destroy” our ignorance and mistaken interaction with the things around us.  Describe how we might put this method into practice in a real situation, such as the last maple-covered donut.** Again, we are standing looking at the last maple-covered donut in a shop, and we know that the lady behind us in line would like to have this donut.  If we have seen ultimate reality directly, then we are sure—in a way that we could never be just by understanding all this intellectually—that the donut only exists for us because we have given other people something delicious in the past.  With this truth strongly in mind, we order a different donut, and leave the maple-covered one for the lady.  If we keep up this level of understanding and acting upon our understanding, then very gradually but very surely we can eliminate forever all our old habits of relating to the world wrongly. **6) At this point in the text, we first encounter the idea of “total purity.”  Explain what this means here in the Yoga Sutra; give the Sanskrit word for it; roots of the word; and some related English words.**  In the Yoga Sutra, “total purity” or kaivalya refers to our final, perfected state: the Angel who can stand upon a billion planets at once and help every living being there is, directly.  The literal meaning of kaivalya is “one and only” or “just that one thing” or “purely or exactly that.”  The word is made of two parts; the first is ka  k or eka @k , meaning “one.”  Related English words are each, every, one, and inch.  The second part of the word is iva #v, meaning “just” or “exactly.”  Related English words are just and justice (exact law). **7) Master Patanjali says that the ability to discriminate between the way things seem and the way things really are will take us “up to the end of the seventh level.”  Explain the ten levels, and what happens at the seventh one.** There are ten levels of high spiritual development that we begin when we see ultimate reality directly and experience ultimate love.  At the first six of these levels, we perfect different kinds of wisdom which relate to the virtues of giving, the ethical life, patience, spiritual effort, meditation, and the understanding of reality.  At the seventh level, things stop even appearing to us as if they come from their own side, and so we no longer need to discriminate between what appears to be the case and what really is.  On the last three levels we gain the power to see the entire universe, and all time, at once. **8) Give the Sanskrit word for “level,” as in the ten levels, and several related English words.** The Sanskrit word for “level” as in the ten levels is bhumi  ÉUim, which also refers to the ground or earth.  This comes from Sanskrit root √bhu ÉU , meaning “to be.”  Related English words are be, physics, and build. **9) Give the Sanskrit word for the wisdom which understands ultimate reality, and several related English words.**  The Sanskrit word for the wisdom which understands ultimate reality either directly or intellectually) is prajnya à}a.  The prefix pra à means “ahead” or “forward” or “foremost,” and is found in the English words prow, proud, and proceed.  The root √jnya  }a means “to know,” and is found in the English words ignorance, know, and can (to know how). **