Rashtra Sevika Samiti

 Rashtra Sevika Samiti 

The Rashtra Sevika Samiti is a Hindu nationalist women’s organization that parallels the Rashtriya Swayamsevak Sangh (RSS) for men. Although often referred to as the “sister” of the RSS, the organization claims independence while sharing its ideology. 

Founded in 1936 in Wardha on the day of Vijayadashami, it operates in accordance with the philosophy of the RSS. The three ideals it teaches its members are Matrutva (motherhood), Kartrutva (duty), and Netrutva (leadership).

The Rashtra Sevika Samiti was founded by Laxmibai Kelkar, affectionately known as Mausiji Kelkar, on Vijayadashami Day in 1936 in Wardha, Maharashtra. She envisioned an organization that would empower Hindu women and uphold Indian culture and traditions. Mausiji Kelkar’s commitment to social reform and her belief in the inspiring force of women led to the establishment of this influential women’s organization. 

From its humble beginnings, it has blossomed into a substantial force for positive change. Today, more than 55,000 workers across 2,700 shakhas throughout Bharat (India) actively contribute to society through their demeanor and actions. Additionally, the organization runs over 475 service projects focused on health, education, and self-reliance in remote areas of the country. 

Shakha (local branch) is a regular gathering of members for about an hour. During these sessions, participants engage in various activities:

• Yoga: Practicing yoga for physical and mental well-being.
• Games: Playing games that promote teamwork and physical fitness.
• Singing: Singing nationalist and patriotic songs.
• Discussions/Lectures: Engaging in discussions on nationalistic topics and attending lectures.
• Boudhik: Intellectual sessions that enhance knowledge and understanding.
• Yogasana: Focusing on specific yoga postures and techniques.

These gatherings foster personal growth, community bonding, and a commitment to contribute to society and the nation.

The current Chief (Sanskrit: Pramukh Sanchalika) of the Samiti is V. Shantha Kumari, affectionately referred to as “Shanthakka.” She leads the organization’s efforts in promoting women’s welfare, education, and empowerment1. Under her leadership, the Samiti has expanded its presence among female professionals, including doctors, teachers, engineers, chartered accountants, and those working in multinational corporations.

The role of Indian women in nation-building is multifaceted and crucial. Let’s explore some key aspects:

• Education and Empowerment: Educated women contribute significantly to social development and cognitive abilities. When women receive education, it promotes gender equality and equal rights. Lawrence Summers, a notable economist, has emphasized that investing in girls’ education yields high returns in developing countries. Educated mothers can make informed decisions about their child’s health and nutrition, leading to better care for their families. Strong female personalities like Vimla Kaul, Savitribai Phule, Dr. Anandi Gopal have broken stereotypes and emphasized the importance of girl education in shaping India.

• Political Participation: The 73rd Constitutional Amendment ensures women’s participation in Panchayati Raj Institutions, with at least one-third reservation for women in elected seats and chairperson positions.Currently, 20 Indian states have arrangements for 50% women’s participation in local governance.

• Peace and Nonviolence Advocacy: Women often play a vital role in promoting peace and nonviolence. Their political participation leads to tangible gains in democratic governance and responsiveness to citizens’ needs.

• Historical Contributions: Throughout India’s history, women have been at the forefront of nation-building efforts, from the struggle for freedom to framing the Constitution. Their indelible footprints span from the first war of Indian independence to the proclamation of the Indian Republic.

In summary, Indian women’s contributions are essential for building a strong and vibrant nation, encompassing education, political engagement, and historical impact.

The Rashtra Sevika Samiti (RSS) plays a significant role in empowering women and fostering their active participation. Here are some key aspects of their contribution:

• Complementary Approach: The RSS rejects the Western notion of pitting women against men as competitors. Instead, it views men and women as complementary forces that must work together for societal progress and national resurgence. Samiti strongly believes, "Kutumb", family is a strong foundation of the society. The values, and disciplined taught and followed at home played an important role in building the characters. 
• Role Models and Recognition: The RSS actively invites accomplished women as guests to its programs. For instance, famous mountaineer Santosh Yadav, who scaled Mount Everest twice, was invited as the Chief Guest at their annual address. This recognition highlights the importance of women’s achievements and contributions. regularly, Samiti invites and felicitates the impressive women personalities of the nation, and admires their contribution in nation building causes. 
• Vyakti Nirman: Rashtra Sevika Samiti works for women, focusing on “Vyakti Nirman” (human development). This approach emphasizes progress, empowerment, and equal participation, starting from families and extending through organizational life. 
• Physical Training and Skills: The Samiti trains its members (Sevikas) not only in outdoor sports but also in skills like horse riding and sword fighting. These activities build physical capacity and confidence among women.
• Welfare Projects: The Samiti runs around 1,000 welfare projects, including schools, colleges, and self-help groups involving women. They collaborate with the police to organize self-defense training and provide legal awareness through the Adhivakta Parishad.

In summary, the Rashtra Sevika Samiti actively promotes women’s empowerment, recognizing their achievements and encouraging their participation in various fields. Their holistic approach emphasizes collaboration and complementary roles for societal progress. 

If you’re interested in joining, here’s how:

1. Approach a Shakha: Unlike formal membership enrollment, there is no registration form or fees. You can approach the nearest Shakha, which is the fundamental unit of activity for the Samiti. These Shakhas are where activities, training, and character development take place.
2. Training Program: Interested women can participate in a training program that focuses on character development, national unity, and social service. The program covers various departments aligned with the organization’s beliefs.

More and more women should get involved in this noble cause. 

Meditation in Hinduism Context

 Meditation in Hinduism Context

Meditation holds great spiritual significance in Hinduism.

​Path to Moksha: Meditation facilitates growth, clarity, self-realization, and understanding of one’s place in the cosmos. It is considered a path to Moksha, the ultimate goal in Hinduism. Moksha leads to spiritual enlightenment and liberation from the cycle of birth and rebirth.

​Mantra Meditation (OM Meditation): Mantras, sacred syllables or words, are repeated to focus the mind. They create a mental vibration, allowing deeper awareness. 

The famous “Om” mantra is deeply embedded in Hindu philosophy, representing the original vibration of the universe.

Japa: A devotion-oriented practice where sacred sounds (names of God) are repeated with love.

Connection to Spirit: Mantras are ancient power words that help connect to the source of everything in the universe.Remember, meditation in Hinduism is about inner peace, self-discovery, and transcending ordinary consciousness. 

​Moksha, also known as Mukti or Liberation, is a central concept in Hinduism. Let’s delve deeper:

Moksha refers to the ultimate liberation from the cycle of birth, death, and rebirth (samsara). It is the release from the material world and the realization of one’s true nature.

1. Pathways to Moksha:

   • Jnana Yoga: The path of knowledge and wisdom. Seekers attain Moksha through self-realization and understanding the eternal truth.

   • Bhakti Yoga: The path of devotion. Devotees surrender to a personal deity, cultivating love and devotion.

   • Karma Yoga: The path of selfless action. By performing duties without attachment, one purifies the mind and soul.

   • Raja Yoga: The path of meditation and self-discipline. Practicing meditation leads to self-awareness and liberation.

2. Atman and Brahman:

Hinduism teaches that the individual soul (Atman) is essentially the same as the universal soul (Brahman).

 Realizing this unity leads to Moksha. The drop merges with the ocean. 

3. Breaking the Cycle:

Moksha ends the cycle of rebirth. The soul transcends the limitations of the physical body.

Liberation is not annihilation; it’s merging with the divine.

4. Liberation in Life:

• Some attain Moksha while alive (jivanmukti). They live in bliss, detached yet engaged.

• Others seek posthumous liberation (videhamukti).

Remember, Moksha is the ultimate goal, and seekers pursue it through various paths, guided by their temperament and beliefs. 

• Hinduism teaches that the individual soul (Atman) is essentially the same as the universal soul (Brahman).

Realizing this unity leads to Moksha. The drop merges with the ocean.

5. Breaking the Cycle:

Moksha ends the cycle of rebirth. The soul transcends the limitations of the physical body.
Liberation is not annihilation; it’s merging with the divine.

6. Liberation in Life:

Some attain Moksha while alive (jivanmukti). They live in bliss, detached yet engaged.
Others seek posthumous liberation (videhamukti).
Remember, Moksha is the ultimate goal, and seekers pursue it through various paths, guided by their temperament and beliefs. 

Punyashlok Ahilya Bai Holkar

Punyashlok Ahilya Bai Holkar

Ahilyabai Holkar, also known as Punyashlok Ahilya Bai, was a remarkable historical figure who left an indelible mark on Indian history. Let me share some insights about her:

1. Background and Accomplishments:

   • Ahilyabai Holkar was the wife of Khanderao, who was the son of Malharrao Holkar.

   • After the deaths of Khanderao and Malharrao, Ahilyabai took control of the administration in Indore.

   • She was a capable, astute, and excellent administrator.

   • Ahilyabai Holkar made significant contributions to the development of her kingdom.

2. Development of Indore:

   • Among her accomplishments was the transformation of Indore from a small village into a prosperous and beautiful city.

   • Her own capital, however, was in nearby Maheshwar, a town on the banks of the Narmada River.

3. Infrastructure and Welfare:

   • Ahilyabai built forts and roads in the Malwa region.

   • She sponsored festivals and made donations for regular worship in many Hindu temples.

   • She constructed temples, ghats, wells, and reservoirs.

   • Notably, she established the Kashi Vishwanath temple in Varanasi.

4. Legacy:

   • Ahilyabai Holkar’s reign extended from 1767 to 1795.

5. Her commitment to public welfare, infrastructure development, and religious patronage made her an inspiration for generations.

   Ahalya Bai, was a remarkable historical figure. She was the Rani of Indore within the Maratha Confederacy. 

Here are some of the Hindu temples she constructed or embellished across the Indian Subcontinent 

Rani of Indore: After Khande Rao’s death in the Battle of Kumbher (1754), Ahilyabai took charge of the Holkar dynasty. She defended the Malwa state against invaders and personally led armies into battle. Tukoji Rao Holkar served as her military commander.

Maheshwar: Ahilyabai established Maheshwar in Madhya Pradesh as the seat of the Holkar Dynasty.Srinagar, Haridwar, Kedarnath, Badrinath, Rishikesh, Prayaga, Varanasi, Naimisharanya, Puri, Rameshwaram, Somnath, Nasik, Omkareshvar, Mahabaleshwar, Pune, Indore, Srisailam, Udipi, Gokarna, and Khatmandu: She built temples in these sacred places.Kashi, Gaya, Ayodhya, Mathura, Hardwar, Kanchi, Avanti, Dwarka, Badrinarayan, Rameshwar, and Jaganathpuri..These sites were embellished by her.

Ellora, Somnath, Kashi Vishwanath, Kedarnath, Prayag, Chitrakut, Pandharpur, Parli Vaijnath, Kurukshetra, Pashupatinath, Rameshwar, Balaji Giri, and Eklingaji: Ahilyabai reconstructed, renovated, and approved annual maintenance for diverse temples in these locations. Her legacy extends beyond temple construction; she was a brave warrior queen who broke traditional gender rules in 18th-century India. Truly an inspiring figure! 🙏🏽

 

The Yoga Sutras of Patanjali

The Yoga Sutras of Patanjali are an ancient and foundational text of Yoga. In Indian philosophy, Yoga is one of the six orthodox philosophical schools. Although brief, the Yoga Sutras have had an enormous influence on yoga philosophy and practice, remaining relevant even today from the era it was first composed.

Let’s delve into this fascinating work of these sutras.

The Yoga Sutras were compiled by the sage Patanjali in India during the early centuries CE. Patanjali synthesized and organized knowledge about yoga from much older traditions.

There are varying counts of sutras: 195 (according to Vyāsa and Krishnamacharya) and 196 (according to others, including BKS Iyengar).

Patanjali’s work is best known for its reference to Ashtanga yoga, the eightfold path of practice culminating in samadhi (absorption or stillness).

·      These eight elements are:

1.        Yama: Abstinences

2.        Niyama: Observances

3.        Asana: Yoga postures

4.        Pranayama: Breath control

5.        Pratyahara: Withdrawal of the senses

6.        Dharana: Concentration of the mind

7.        Dhyana: Meditation

8.        Samadhi: Ultimate absorption

The main aim of practice is kaivalya, which involves discerning purusha (the witness-consciousness) from prakriti (the cognitive apparatus) and freeing purusha from prakriti’s defilements . The Yoga Sutras build upon Samkhya notions of purusha and prakriti and are often seen as complementary to it.

Historical Context:

·      The Yoga Sutras fell into relative obscurity for nearly 700 years (from the 12th to 19th century).

·      Their resurgence occurred in the late 19th century due to efforts by Swami Vivekananda, the Theosophical Society, and others.

·      Today, the Yoga Sutras are considered foundational in classical Yoga philosophy.

Whether you’re a seasoned yogi or just curious, exploring the Yoga Sutras can deepen your understanding of the ancient wisdom that continues to shape modern yoga practice. 

 

The Yoga Sutras of Patanjali is a collection of Sanskrit sutras (aphorisms) that delve into the theory and practice of yoga. Compiled by the sage Patanjali in India, this ancient text synthesises and organizes knowledge about yoga from older traditions. Patanjali's yoga sutras are a comprehensive guide to the philosophy and practice of yoga.

The main aim of practice is kaivalya, which involves discerning purusha (the witness-consciousness) from prakriti (the cognitive apparatus) and freeing purusha from prakriti’s defilements.

The Four Chapters of the Yoga Sutras:

-              Samadhi Pada

The Samadhi Pada is the first chapter in the yoga sutras of Patanjali. It discusses the essential nature of yoga and offers a detailed explanation of the practice of yoga.

-              Sadhana Pada

The Sadhana Pada is the second of four chapters in the yoga sutras of Patanjali. It discusses the practice of yoga and offers a detailed explanation of the benefits of yoga.

-              Vibhuti Pada

The Vibhuti Pada is the third chapter in the yoga sutras of Patanjali. It discusses the powers one can attain through yoga practice and offers a detailed explanation of yoga philosophy, focusing on the last two Limbs of Yoga; The first of which is Dhyana (mindful meditation or contemplation), and The eighth, and final stage of Ashtanga, Samadhi (ecstasy)

-              Kaivalya Pada

The Kaivalya Pada is the fourth and final chapter in the yoga sutras of Patanjali. It reflects on what is achieved by one’s mind, thus preparing you for complete and utter liberation (moksha). It’s the last stage of yoga and the grand finale of the sutras.

 

1. The Samadhi Pada is the first chapter of Patanjali’s Yoga Sutras

It serves as the foundation for the practice of yoga and the attainment of a state of meditative absorption known as “samadhi.”

अथ योगानुशासनम् ॥ १.१॥ योगश्चित्तवृत्तिनिरोधः ॥ १.२॥

तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ १.३॥ वृत्तिसारूप्यमितरत्र ॥ १.४॥

वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ॥ १.५॥ प्रमाणविपर्ययविकल्पनिद्रास्मृतयः ॥ १.६॥

प्रत्यक्षानुमानागमाः प्रमाणानि ॥ १.७॥ विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ॥ १.८॥

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥ १.९॥ अभावप्रत्ययालम्बना वृत्तिर्निद्रा ॥ १.१०॥

अनुभूतविषयासम्प्रमोषः स्मृतिः ॥ १.११॥ अभ्यासवैराग्याभ्यां तन्निरोधः ॥ १.१२॥

Purpose of Yoga: 

Patanjali explains that the purpose of yoga is to quiet the fluctuations of the mind (vrittis) in order to experience the true nature of the self. This is achieved through the practice of “samadhi,” a state of deep concentration and meditation where the individual’s consciousness merges with the object of focus, transcending the sense of separation between the observer and the observed.

Chitta-Vritti-Nirodha: A central concept in this chapter is “chitta-vritti-nirodha,” which refers to the stilling or calming of the mind-stuff (chitta). By achieving this stillness, one can experience higher states of consciousness.

Obstacles and Solutions: Patanjali discusses obstacles that hinder the attainment of samadhi, including desires, attachments, and aversions. He presents a path for overcoming these obstacles through the practice of “abstinences” (yamas) and “observances” (niyamas).

Types of Samadhi:

-              Savikalpa Samadhi: A state of concentrated and still mind, where the merger with the object of focus is not yet complete.

-              Nirvikalpa Samadhi: The mind is fully absorbed and merged with the object of focus, leading to a complete dissolution of the sense of self.

In summary, the Samadhi Pada establishes fundamental principles of yoga, emphasizing the importance of quieting the mind and attaining self-realization through the practice of samadhi.

 

Sadhana Pada is the second chapter of Patanjali’s Yoga Sutras. 

In this chapter, Patanjali provides practical guidance on techniques and practices to still the mind and achieve meditative absorption. Let’s explore some key points.

Patanjali addresses the five hindrances (kleshas) that hinder yoga practice:

1.        Ignorance

2.        Egoism

3.        Attachment

4.        Aversion

5.        Fear of death

अथ साधनपादः ।

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥1॥ समाधिभावनार्थः क्लेशतनूकरणार्थश्च ॥2॥

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ॥3॥ अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् ॥4॥

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥5॥ दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ॥6॥

सुखानुशयी रागः ॥7॥ दुःखानुशयी द्वेषः ॥8॥

स्वरसवाही विदुषो ‌உपि तथारूढो ‌உभिनिवेशः ॥9॥ ते प्रतिप्रसवहेयाः सूक्ष्माः ॥10॥ ध्यानहेयास्तद्वृत्तयः ॥11॥

 

The Vibhuti Pada is the third chapter of Patanjali’s Yoga Sutras. 

In this chapter, Patanjali explores the extraordinary powers known as siddhis, which can be attained through the practice of yoga. However, it’s essential to understand that these powers are not the ultimate goal of yoga; they are incidental outcomes of the practice. Patanjali warns against becoming fixated on siddhis, as they can divert practitioners from the true aim of yoga: self-realization and liberation (also known as “kaivalya”). 

The Vibhuti Pada enumerates various siddhis, including the ability to change physical size, become invisible, pass through solid objects, and command the elements. 

Importantly, while these powers exist, they are considered secondary or peripheral benefits derived from spiritual discipline. Patanjali emphasizes that practitioners should prioritize the ultimate goal of yoga over the pursuit of peripheral abilities.  While these powers are not the ultimate goal of yoga, they are incidental outcomes of the practice1. Let’s explore some of the other sutras from this chapter:

Let’s explore the sutras:

 1.        Sutra 3.1 (Dhāraṇā—concentration):

Sanskrit: देशबन्धः चित्तस्य धारणा॥

-              Concentration is focusing the mind on a particular point.

-              The mind has reached the ability to be directed when direction towards a chosen object is possible in spite of many other potential objects within the reach of the individual.

-              Dhāraṇā is the mind’s (citta’s) fixation on a particular point in space.

-              Dhāraṇā is the binding of the mind to one place, object, or idea.

-              Concentration is the confining of the mind within a limited mental area (object of concentration).

Veda Vyasa suggests that dhāraṇā consists of holding or fixing the mind on various points in the body or external objects. The chosen object of concentration can be a seen object, a concept, or an idea, but it must be free of excessive attachment, repulsion, or fear. In posture-based yoga, a first step toward concentration is observation of the body and breath, which is accessible to any yoga student.

2.        Sutra 3.2 (Samyama—integration):

Sanskrit: त्रयमेकत्र संयमः॥

-              The three together constitute integration.

-              The simultaneous practice of concentration, meditation, and profound absorption is called samyama.

-              Samyama is the combined practice of concentration, meditation, and absorption.

-               Samyama is the integration of concentration, meditation, and absorption.

-              The three together constitute samyama.

Samyama is a powerful technique that allows the yogi to explore the deeper layers of consciousness and gain insight into the nature of reality.

 

3.        Sutra 3.3 (Taj-jayāt prajñālokaḥ):

Sanskrit: तज्जयात्प्रज्ञालोकः॥

-              From mastery over that comes knowledge of higher realms.

-              By mastering samyama, one gains knowledge of higher realms.

-              Through mastery of samyama, one attains knowledge of higher planes.

-              By mastering samyama, one gains insight into higher states of consciousness.

-              From mastery over samyama comes knowledge of higher realms.

This sutra suggests that by practicing samyama, the yogi gains access to higher dimensions of existence.

 

4.        Sutra 3.4 (Trayam antar-aṅgam purvebhyaḥ):

Sanskrit: त्रयमन्तरङ्गं पूर्वेभ्यः॥

-              These three are internal limbs compared to the previous ones.

-              These three are inner practices compared to the preceding ones.

-              These three are inner aspects in contrast to the earlier practices.

-              These three are internal practices compared to the previous ones.

-              These three are inner practices in relation to the preceding ones.

Patanjali emphasizes that samyama is an inner practice that goes beyond external actions.

 

The Kaivalya Pada is the fourth chapter of Patanjali’s Yoga Sutras.

This forms the foundation of classical yoga philosophy. Let’s delve into its essence:

-              Objective of Liberation: The Kaivalya Pada emphasizes that the ultimate goal of yoga is liberation or “kaivalya.” In this state, one’s consciousness becomes completely free from the entanglements of the ego and illusions of the mind1.

-              Detachment (Vairagya): A crucial concept explored in this chapter is “vairagya,” which translates to “detachment.” It involves relinquishing attachment to material possessions and ego-driven pleasures, shifting focus toward the spiritual realm.

-              Overcoming Fear of Death (Abhinivesa): The Kaivalya Pada asserts that yoga aims to overcome the fear of death and embrace life’s impermanence as part of the journey toward liberation.

Beyond individual liberation, yogis should strive to share the wisdom and benefits of yoga with others, becoming catalysts for liberation in their fellow beings.

In summary, the Kaivalya Pada illuminates the pursuit of liberation as the ultimate goal of yoga, where genuine tranquillity and profound happiness reside.

The term “Kaivalya” translates to “solitude” or “detachment” in Sanskrit. In this context, it refers to the isolation of purusha (the individual soul) from prakṛti (the material world). The Kaivalya Pada explores the path to liberation from rebirth and freedom from suffering.

Here are some key sutras from the Kaivalya Pada:

Janmauṣadhimantratapassamādhijāḥ siddhayaḥ जन्मौषधिमंत्रतपसमाधिजाः सिद्धयः (1.1): 

    -  The attainment of spiritual powers (siddhis) arises from birth, herbs, mantras, austerities, or meditative absorption.

Jātyantarapariṇāmaḥ prakṛtyāpūrāt जात्यन्तरपरिणामः प्रकृत्यापूरात् (1.2):

    - The transformation of one’s nature occurs due to the influence of time and the inherent tendencies (prakṛti).

Nimittamaprayōjakaṃ prakṛtīnāṃvaraṇabhēdastu tataḥ kṣētrikavat निमित्तमप्रयोजकं प्रकृतिनावरणभेददस्तु तत: क्षेत्रिकावत् (1.3):

    -  The cause of the manifestation of different forms (nimitta) is the distinction between the coverings of prakṛti, similar to a farmer’s field.

Nirmāṇachittānyasmitāmātrāt निर्माणचित्तन्यास्मितामात्रात् (1.4): 

    - The mind (chitta) is formed by the mere reflection of the sense of “I-ness” (asmitā).

Pravṛttibhēdē prayōjakaṃ chittamēkamanēkēṣām प्रवृत्तिभेदे प्रयोगकं चित्तमेकमनेकेशम् (1.5): 

    -  The various modifications of the mind (chitta vṛttis) serve as the impetus for different actions.

Tatra dhyānajamanāśayam तत्र ध्यानजमनशयम् (1.6): 

    - The seed of meditation (dhyāna) is born from these mental modifications.

Karmāśuklākṛṣṇaṃ yōginaḥ trividhamitarēṣām  कर्मशुक्लकृष्णं योगिनः त्रिविधमित्रेशम् (1.7): 

    - For yogis, actions are of three types: white (pure), black (impure), and mixed.

Tatastadvipākānuguṇānāmēvābhivyaktirvāsanānām ततस्तद्विपाकानुगुणाणामेवभिव्यक्तिर्वासनम् (1.8): 

    -  The fruition of actions and latent impressions (vāsanās) manifests according to their inherent qualities.

Jāti dēśa kāla vyavahitānāmapyānantaryaṃ smṛtisaṃskārayōḥ ēkarūpatvāt जाति देश काल व्यवहितानामप्यनन्तर्यं स्मृतिसंस्कारयोः इकाररूपत्वत्  (1.9): 

    -  Due to the uninterrupted flow of memories and impressions, the mind perceives objects as continuous, even when separated by birth, place, or time.

Tāsāmanāditvaṃ chāśiṣō nityatvāt तस्मानदित्वं चाशिशो नित्यत्वत् (1.10): 

    -  The mind’s continuity is eternal, beginningless, and unchanging.

योगेन चित्तस्य पदेन वाचां । मलं शरीरस्य च वैद्यकेन ॥ योऽपाकरोत्तमं प्रवरं मुनीनां । पतञ्जलिं प्राञ्जलिरानतोऽस्मि ॥ आबाहु पुरुषाकारं शङ्ख चक्रासि धारिणम् सहस्र शिरसं श्वेतं प्रणमामि पतञ्जलिम्॥ अनन्ताय नागराजाय नमो नमः ।|