{"product_id":"the-yoga-sutras-of-patanjali-isbn-9780609609590","title":"The Yoga Sutras of Patanjali","description":"“A wonderful translation, full of contemporary insight yet luminous with eternal truth.”—Jacob Needleman\u003cbr\u003e\u003cbr\u003e\u003cb\u003eThe Yoga Sutras\u003c\/b\u003e were cast in their present form in India around the third century b.c. Yoga is from the Sanskrit root meaning “union,” and a sutra is a thread or aphoristic verse. The basic questions “Who am I?” “Where am I going?” “What is the purpose of life?” are asked by each new generation, and Patanjali’s answers form one of the oldest and most vibrant spiritual texts in the world. He explains what yoga is, how it works, and exactly how to purify the mind and let it settle into absolute stillness. This stillness is our own Self. It is the indispensable ground for Enlightenment, which is the ultimate goal of all our aspirations.\u003cbr\u003e\u003cbr\u003eAlistair Shearer’s lucid introduction and superb translation, fully preserving Patanjali’s jewel-like style, bring these ancient but vital teachings to those who seek the path of self-knowledge today.\u003cbr\u003e\u003cbr\u003eBell Tower’s series, Sacred Teachings, offers essential spiritual classics from all traditions. May each book become a trusted companion on the way of truth, encouraging readers to study the wisdom of the ages and put it into practice each day.ALISTAIR SHEARER did postgraduate work in Sanskrit at the University of Lancaster, after studying literature at Cambridge. He has practiced and taught meditation for many years. He currently divides his time between lecturing and writing on the sacred art of Hinduism and Buddhism, teaching meditation courses, and leading cultural tours to the Indian subcontinent each winter. His latest publications include \u003cb\u003eThe Spirit of Asia\u003c\/b\u003e and \u003cb\u003eBuddha: The Intelligent Heart\u003c\/b\u003e.1 The Settled Mind\u003cbr\u003e\u003cbr\u003e 1.And now the teaching on yoga begins.\u003cbr\u003e\u003cbr\u003e 2.Yoga is the settling   of the mind into silence.\u003cbr\u003e\u003cbr\u003e 3.When the mind has settled, we are established in our   essential nature, which is unbounded consciousness.\u003cbr\u003e\u003cbr\u003e 4.Our essential nature is usually   overshadowed by the activity of the mind.\u003cbr\u003e\u003cbr\u003e 5.There are Wve types of mental activity.\u003cbr\u003e\u003cbr\u003e They may or may not cause suVering.\u003cbr\u003e\u003cbr\u003e 6.These Wve are:\u003cbr\u003e\u003cbr\u003e understanding,\u003cbr\u003e\u003cbr\u003e misunderstanding,\u003cbr\u003e\u003cbr\u003e imagination,\u003cbr\u003e\u003cbr\u003e sleep,\u003cbr\u003e\u003cbr\u003e and memory.\u003cbr\u003e\u003cbr\u003e 7.Understanding is correct knowledge based   on direct perception, inference, or the reliable testimony of others.\u003cbr\u003e\u003cbr\u003e 8.Misunderstanding   is the delusion that stems from a false impression of reality.\u003cbr\u003e\u003cbr\u003e 9.Imagination is   thought based on an image conjured up by words, and is without substance.\u003cbr\u003e\u003cbr\u003e 10.Sleep   is the mental activity that has as its content the sense of nothingness.\u003cbr\u003e\u003cbr\u003e 11.And   memory is the returning to the mind of past experience.\u003cbr\u003e\u003cbr\u003e 12.These Wve types of   mental activity are settled through the practice of yoga and the freedom it bestows.\u003cbr\u003e\u003cbr\u003e 13.The practice of yoga is the commitment to become established in the state of   freedom.\u003cbr\u003e\u003cbr\u003e 14.The practice of yoga will be Wrmly rooted when it is maintained consistently   and with dedication over a long period.\u003cbr\u003e\u003cbr\u003e 15.Freedom is that triumphant state of   consciousness that is beyond the inXuence of desire.\u003cbr\u003e\u003cbr\u003e The mind ceases to thirst for   anything it has seen or heard of; even what is promised in the scriptures.\u003cbr\u003e\u003cbr\u003e 16.  And supreme freedom is that complete liberation from the world of change that comes   of knowing the unbounded Self.\u003cbr\u003e\u003cbr\u003e 17.The settled mind is known as samadhi.\u003cbr\u003e\u003cbr\u003e In   samprajnata samadhi, the settled state is accompanied by mental activity:\u003cbr\u003e\u003cbr\u003e Wrst on   the gross level,\u003cbr\u003e\u003cbr\u003e then on the subtle level,\u003cbr\u003e\u003cbr\u003e then a feeling of bliss,\u003cbr\u003e\u003cbr\u003e and Wnally   the sense of pure \"I-AM-ness.\"\u003cbr\u003e\u003cbr\u003e 18.After the repeated experience of the settling   and ceasing of mental activity comes another samadhi.\u003cbr\u003e\u003cbr\u003e In this only the latent impressions   of past experience remain.\u003cbr\u003e\u003cbr\u003e 19.This is the nature of existence for beings without   gross physical bodies and for those who are absorbed in the womb of all life awaiting   rebirth.\u003cbr\u003e\u003cbr\u003e 20.For others this samadhi is preceded by trust, perseverance, recollection,   tranquillity, and wisdom.\u003cbr\u003e\u003cbr\u003e 21.It is near for those who ardently desire it.\u003cbr\u003e\u003cbr\u003e 22.  Yet even among them there are degrees--mild, moderate, and intense.\u003cbr\u003e\u003cbr\u003e 23.It can   also come from complete surrender to the almighty Lord.\u003cbr\u003e\u003cbr\u003e 24.The Lord is a unique   being who exists beyond all suVering.\u003cbr\u003e\u003cbr\u003e Unblemished by action, He is free from both   its cause and its eVects.\u003cbr\u003e\u003cbr\u003e 25.In Him lies the Wnest seed of all knowledge.\u003cbr\u003e\u003cbr\u003e 26.  Being beyond time, He is the Teacher of even the most ancient tradition of teachers.\u003cbr\u003e\u003cbr\u003e 27.He is expressed through the sound of the sacred syllable OM.\u003cbr\u003e\u003cbr\u003e 28.It should   be repeated and its essence realized.\u003cbr\u003e\u003cbr\u003e 29.Then the mind will turn inward and the   obstacles that stand in the way of progress will disappear.\u003cbr\u003e\u003cbr\u003e 30.These obstacles   are:\u003cbr\u003e\u003cbr\u003e illness,\u003cbr\u003e\u003cbr\u003e fatigue,\u003cbr\u003e\u003cbr\u003e doubt,\u003cbr\u003e\u003cbr\u003e carelessness,\u003cbr\u003e\u003cbr\u003e laziness,\u003cbr\u003e\u003cbr\u003e attachment,\u003cbr\u003e\u003cbr\u003e delusion,\u003cbr\u003e\u003cbr\u003e the failure to achieve samadhi,\u003cbr\u003e\u003cbr\u003e and the failure to maintain samadhi.\u003cbr\u003e\u003cbr\u003e They are   distractions from the path of yoga.\u003cbr\u003e\u003cbr\u003e 31.Such distractions make the body restless,   the breathing coarse, and the mind agitated.\u003cbr\u003e\u003cbr\u003e They result in suVering.\u003cbr\u003e\u003cbr\u003e 32.But   they can be eliminated if the mind is repeatedly brought to a single focus.\u003cbr\u003e\u003cbr\u003e 33.  The mind becomes clear and serene when the qualities of the heart are cultivated:\u003cbr\u003e\u003cbr\u003e friendliness toward the joyful,\u003cbr\u003e\u003cbr\u003e compassion toward the suVering,\u003cbr\u003e\u003cbr\u003e happiness toward   the pure,\u003cbr\u003e\u003cbr\u003e and impartiality toward the impure.\u003cbr\u003e\u003cbr\u003e 34.Or through the practice of various   breathing exercises.\u003cbr\u003e\u003cbr\u003e 35.Experience of the Wner levels of the senses establishes   the settled mind.\u003cbr\u003e\u003cbr\u003e 36.So does experience of the inner radiance that is free from   sorrow.\u003cbr\u003e\u003cbr\u003e 37.So does being attuned to another mind that is itself unperturbed by   desire.\u003cbr\u003e\u003cbr\u003e 38.So does witnessing the process of dreaming or dreamless sleep.\u003cbr\u003e\u003cbr\u003e 39.  So does any meditation that is held in high esteem.\u003cbr\u003e\u003cbr\u003e 40.The sovereignty of the   mind that is settled, extends from the smallest of the small to the greatest of the   great.\u003cbr\u003e\u003cbr\u003e 41.As a Xawless crystal absorbs what is placed before it, so the settled   mind is transparent to whatever it meets--the seer, the process of seeing, or the   object seen.\u003cbr\u003e\u003cbr\u003e This is samapatti--the state of mental absorption.\u003cbr\u003e\u003cbr\u003e 42.The Wrst stage   of absorption is when the object of attention is gross, and its name and other thoughts   are mingled together in the mind.\u003cbr\u003e\u003cbr\u003e 43.The second stage is when the memory is puriWed   and the mind is quiet enough to be absorbed in the object of attention.\u003cbr\u003e\u003cbr\u003e 44.In   the same way the third and fourth stages of absorption are explained: these occur   when the object of attention is subtle.\u003cbr\u003e\u003cbr\u003e 45.The range of subtle objects includes   all the levels of creation, extending to the limit of the gunas.\u003cbr\u003e\u003cbr\u003e 46.These levels   of samadhi are concerned only with external objects.\u003cbr\u003e\u003cbr\u003e 47.But on reWnement of the   fourth stage of absorption, there is the dawning of the spiritual light of the Self.\u003cbr\u003e\u003cbr\u003e 48.This level is ritambhara, where consciousness perceives only the truth.\u003cbr\u003e\u003cbr\u003e 49.  The knowledge gained through ritambhara is qualitatively diVerent from that gained   in the usual way through testimony and inference. The former means is intuitive and   sees things as they are in their totality, whereas the latter means is partial.\u003cbr\u003e\u003cbr\u003e 50.The impression born of ritambhara prevents the accumulation of further latent   impressions.\u003cbr\u003e\u003cbr\u003e 51.And when even the latent impression of ritambhara has been brought   to a settled state, then all activity ceases and nirbija samadhi--the unbounded consciousness   of the Self--alone remains.\u003cbr\u003e\u003cbr\u003e 2\u003cbr\u003e\u003cbr\u003e treading the path\u003cbr\u003e\u003cbr\u003e 1.PuriWcation,\u003cbr\u003e\u003cbr\u003e reWnement,\u003cbr\u003e\u003cbr\u003e surrender.\u003cbr\u003e\u003cbr\u003e These are the practical steps on the path of yoga.\u003cbr\u003e\u003cbr\u003e 2.They nourish   the state of samadhi and weaken the causes of suVering.\u003cbr\u003e\u003cbr\u003e 3.The causes of suVering   are Wve:\u003cbr\u003e\u003cbr\u003e ignorance of our real nature,\u003cbr\u003e\u003cbr\u003e egoism,\u003cbr\u003e\u003cbr\u003e attachment,\u003cbr\u003e\u003cbr\u003e aversion,\u003cbr\u003e\u003cbr\u003e and the   fear of death, which makes us cling to life.\u003cbr\u003e\u003cbr\u003e 4.Ignorance of our real nature is   the source of the other four, whether they be dormant, weak, suspended, or fully   active.\u003cbr\u003e\u003cbr\u003e 5.Ignorance is the failure to discriminate between the permanent and the   impermanent, the pure and the impure, bliss and suVering, the Self and the\u003cbr\u003e\u003cbr\u003e non-Self.\u003cbr\u003e\u003cbr\u003e 6.Egoism, the limiting sense of \"I,\" results from the individual intellect's attributing   the power of consciousness to itself.\u003cbr\u003e\u003cbr\u003e 7.Attachment is clinging to pleasure.\u003cbr\u003e\u003cbr\u003e 8.Aversion is clinging to pain.\u003cbr\u003e\u003cbr\u003e 9.And the fear of death is a spontaneous feeling,   deeply rooted in us all, no matter how learned we may be.\u003cbr\u003e\u003cbr\u003e 10.The subtle causes   of suVering are destroyed when the mind merges back into the unmanifest.\u003cbr\u003e\u003cbr\u003e 11.The   gross eVects of suVering are discarded through meditation.\u003cbr\u003e\u003cbr\u003e 12.The impressions   of past action, stored deep in the mind, are the seeds of desire.\u003cbr\u003e\u003cbr\u003e They ripen into   action in seen and unseen ways--if not in this life, then in a future one.\u003cbr\u003e\u003cbr\u003e 13.  As long as action leaves its seed in the mind, this seed will grow, generating more   births, more lives, more actions.\u003cbr\u003e\u003cbr\u003e 14.In these too, the fruit of wrong action is   sorrow, the fruit of right action is joy.\u003cbr\u003e\u003cbr\u003e 15.Life is uncertain, change causes   fear, and latent impressions bring pain--all is indeed suVering to one who has developed   discrimination.\u003cbr\u003e\u003cbr\u003e 16.But the suVering yet to come should be averted.\u003cbr\u003e\u003cbr\u003e 17.The cause   of suVering is that the unbounded Self is overshadowed by the world.\u003cbr\u003e\u003cbr\u003e 18.The world   is the play of the gunas --the universal energies of light, motion, and mass.\u003cbr\u003e\u003cbr\u003e They   take form as the elements and the senses.\u003cbr\u003e\u003cbr\u003e The purpose of the world is to provide   us with experience and thus to lead us to liberation.\u003cbr\u003e\u003cbr\u003e 19.The gunas operate on   various levels:\u003cbr\u003e\u003cbr\u003e gross,\u003cbr\u003e\u003cbr\u003e subtle,\u003cbr\u003e\u003cbr\u003e causal,\u003cbr\u003e\u003cbr\u003e and unmanifest.\u003cbr\u003e\u003cbr\u003e 20.But the Self is   boundless.\u003cbr\u003e\u003cbr\u003e It is the pure consciousness that illumines the contents of the mind.\u003cbr\u003e\u003cbr\u003e 21.It is only for the sake of the Self that the world exists.\u003cbr\u003e\u003cbr\u003e 22.Although the   limitations of the world disappear for one who knows the Self, they are not destroyed,   because they continue to exist for others.\u003cbr\u003e\u003cbr\u003e 23.The Self is obscured by the world   in order that the reality of both may be discovered.\u003cbr\u003e\u003cbr\u003e 24.It is ignorance of our   real nature that causes the Self to be obscured.\u003cbr\u003e\u003cbr\u003e 25.When ignorance is destroyed,   the Self is liberated from its identiWcation with the world.\u003cbr\u003e\u003cbr\u003e This liberation is   Enlightenment.\u003cbr\u003e\u003cbr\u003e 26.Ignorance is destroyed by the undisturbed discrimination between   the Self and the world.\u003cbr\u003e\u003cbr\u003e 27.There are seven stages in the growth of this wisdom.\u003cbr\u003e\u003cbr\u003e 28.The distinction between pure consciousness and the world is revealed by the   light of knowledge, when the nervous system has been puriWed by the practice of yoga.\u003cbr\u003e\u003cbr\u003e 29.There are eight limbs of yoga:\u003cbr\u003e\u003cbr\u003e yama --the laws of life,\u003cbr\u003e\u003cbr\u003e niyama --the rules   for living,\u003cbr\u003e\u003cbr\u003e asana --the physical postures,\u003cbr\u003e\u003cbr\u003e pranayama --the breathing exercises,\u003cbr\u003e\u003cbr\u003e pratyahara --the retirement of the senses,\u003cbr\u003e\u003cbr\u003e dharana --steadiness of mind,\u003cbr\u003e\u003cbr\u003e dhyana   --meditation,\u003cbr\u003e\u003cbr\u003e samadhi --the settled mind.\u003cbr\u003e\u003cbr\u003e 30.The laws of life are Wve:\u003cbr\u003e\u003cbr\u003e nonviolence,\u003cbr\u003e\u003cbr\u003e truthfulness,\u003cbr\u003e\u003cbr\u003e integrity,\u003cbr\u003e\u003cbr\u003e chastity,\u003cbr\u003e\u003cbr\u003e nonattachment.\u003cbr\u003e\u003cbr\u003e 31.These laws are universal.\u003cbr\u003e\u003cbr\u003e UnaVected by time, place, birth, or circumstance, together they constitute the \"Great   Law of Life.\"\u003cbr\u003e\u003cbr\u003e 32.The rules for living are Wve:\u003cbr\u003e\u003cbr\u003e simplicity,\u003cbr\u003e\u003cbr\u003e contentment,\u003cbr\u003e\u003cbr\u003e puriWcation,\u003cbr\u003e\u003cbr\u003e reWnement,\u003cbr\u003e\u003cbr\u003e surrender to the Lord.\u003cbr\u003e\u003cbr\u003e 33.When negative feelings restrict us, the   opposite should be cultivated.\u003cbr\u003e\u003cbr\u003e 34.Negative feelings, such as violence, are damaging   to life, whether we act upon them ourselves, or cause or condone them in others.\u003cbr\u003e\u003cbr\u003e They are born of greed, anger, or delusion, and may be slight, moderate, or intense.\u003cbr\u003e\u003cbr\u003e Their fruit is endless ignorance and suVering.\u003cbr\u003e\u003cbr\u003e To remember this is to cultivate   the opposite.\u003cbr\u003e\u003cbr\u003e 35.When we are Wrmly established in nonviolence, all beings around   us cease to feel hostility.\u003cbr\u003e\u003cbr\u003e 36.When we are Wrmly established in truthfulness,   action accomplishes its desired end.\u003cbr\u003e\u003cbr\u003e 37.When we are Wrmly established in integrity,   all riches present themselves freely.\u003cbr\u003e\u003cbr\u003e 38.When we are Wrmly established in chastity,   subtle potency is generated.\u003cbr\u003e\u003cbr\u003e 39.When we are established in nonattachment, the   nature and purpose of existence is understood.\u003cbr\u003e\u003cbr\u003e 40.Simplicity destroys identiWcation   with the body, and brings freedom from contact with other bodies.\u003cbr\u003e\u003cbr\u003e 41.Purity of   mind, cheerfulness, mastery of the senses, one-pointedness, and readiness for Self-realization   follow.\u003cbr\u003e\u003cbr\u003e 42.From contentment, unsurpassed happiness is gained.\u003cbr\u003e\u003cbr\u003e 43.By puriWcation,   the body and the senses are perfected.\u003cbr\u003e\u003cbr\u003e 44.ReWnement brings communion with the   desired celestial being.\u003cbr\u003e\u003cbr\u003e 45.From surrender to the Lord, the state of samadhi is   perfected.\u003cbr\u003e\u003cbr\u003e 46.The physical postures should be steady and comfortable.\u003cbr\u003e\u003cbr\u003e 47.They   are mastered when all eVort is relaxed and the mind is absorbed in the InWnite.\u003cbr\u003e\u003cbr\u003e 48.Then we are no longer upset by the play of opposites.\u003cbr\u003e\u003cbr\u003e 49.Next come the breathing   exercises, which suspend the Xow of breath and increase the life energy.\u003cbr\u003e\u003cbr\u003e 50.The   life energy is increased by regulation of the out-breath, the in-breath, or the breath   in mid-Xow.\u003cbr\u003e\u003cbr\u003e Depending upon the volume, and the length and frequency of holding,   the breathing becomes slow and reWned.\u003cbr\u003e\u003cbr\u003e 51.The fourth kind of pranayama takes us   beyond the domain of inner and outer.\u003cbr\u003e\u003cbr\u003e 52.Then the light of the intellect is unveiled.\u003cbr\u003e\u003cbr\u003e 53.And the mind is prepared for steadiness.\u003cbr\u003e\u003cbr\u003e 54.The senses retire from their   objects by following the natural inward movement of the mind.\u003cbr\u003e\u003cbr\u003e 55.From this comes   supreme mastery of the senses.\u003cbr\u003e\u003cbr\u003e 3\u003cbr\u003e\u003cbr\u003e expansion\u003cbr\u003e\u003cbr\u003e 1.When the attention is held focused   on an object, this is known as dharana.\u003cbr\u003e\u003cbr\u003e 2.When awareness Xows evenly toward the   point of attention, this is known as dhyana.\u003cbr\u003e\u003cbr\u003e 3.And when that same awareness, its   essential nature shining forth in purity, is as if unbounded, this is known as samadhi.\u003cbr\u003e\u003cbr\u003e 4.Dharana, dhyana, and samadhi practiced together are known as sanyama.\u003cbr\u003e\u003cbr\u003e 5.When   sanyama is mastered, the light of supreme knowledge dawns.\u003cbr\u003e\u003cbr\u003e 6.But sanyama has its   application at every stage of the development of this knowledge.\u003cbr\u003e\u003cbr\u003e 7.It is the heart   of yoga, more intimate than the preceding limits.\u003cbr\u003e\u003cbr\u003e 8.Yet even sanyama is outside   that pure unboundedness.\u003cbr\u003e\u003cbr\u003e 9.Nirodha parinama, the transformation of the bounded   state, occurs when the attention moves from the rise and fall of the mind's impressions   to the silence that pervades when its activity is settled.\u003cbr\u003e\u003cbr\u003e 10.This silence Xows   evenly into the mind, because it becomes a latent impression itself.\u003cbr\u003e\u003cbr\u003e 11.Samadhi   parinama, the transformation of the settled state, is the alternation between the   mind's being one-pointed and its being unbounded.\u003cbr\u003e\u003cbr\u003e 12.And from this comes ekagrata   parinama, the transformation of one-pointedness, the state in which activity and   silence are equally balanced in the mind.\u003cbr\u003e\u003cbr\u003e 13.These are the transformations of   the mind.\u003cbr\u003e\u003cbr\u003e The transformations that operate in matter--transformations of quality,   form, and state--are similarly explained.\u003cbr\u003e\u003cbr\u003e 14.Each object carries its past, present,   and future qualities within it.\u003cbr\u003e\u003cbr\u003e 15.The diversity of matter is caused by the laws   of nature which conduct evolution.\u003cbr\u003e\u003cbr\u003e 16.Sanyama on the three transformations brings   knowledge of the past and future.\u003cbr\u003e\u003cbr\u003e 17.Perception of an object is usually confused,   because its name, its form, and an idea about it are all superimposed upon each other.\u003cbr\u003e\u003cbr\u003e By doing sanyama on the distinction between these three, we can understand the sound   of all living beings.\u003cbr\u003e\u003cbr\u003e 18.From the direct experience of latent impressions comes   knowledge of previous births.\u003cbr\u003e\u003cbr\u003e 19.And from the direct experience of its state,   we can know the quality of another mind.\u003cbr\u003e\u003cbr\u003e 20.We know the quality, but not the content   of the mind, because that is not within the sphere of this sanyama.\u003cbr\u003e\u003cbr\u003e 21.Sanyama   on the form of the body makes it imperceptible, by breaking the contact between the   eye of the observer and the light reXected by the body.\u003cbr\u003e\u003cbr\u003e From this sanyama invisibility   comes.\u003cbr\u003e\u003cbr\u003e 22.The fruits of an action may return to the doer quickly or slowly.\u003cbr\u003e\u003cbr\u003e From   sanyama on the fruit of an action comes foreknowledge of the time of death, and the   understanding of omens.\u003cbr\u003e\u003cbr\u003e 23.From sanyama on friendliness, compassion, and happiness,   these qualities blossom.\u003cbr\u003e\u003cbr\u003e 24.From sanyama on the strength of an elephant, or other   creatures, we gain that strength.\u003cbr\u003e\u003cbr\u003e 25.By directing the inner light we can see what   is subtle, hidden from view or far away.\u003cbr\u003e\u003cbr\u003e 26.From sanyama on the sun comes knowledge   of the various realms of the universe.\u003cbr\u003e\u003cbr\u003e 27.From sanyama on the moon comes knowledge   of the arrangement of the stars.\u003cbr\u003e\u003cbr\u003e 28.From sanyama on the pole star comes knowledge   of their motion.\u003cbr\u003e\u003cbr\u003e 29.Sanyama on the navel center brings knowledge of the bodily   system.\u003cbr\u003e\u003cbr\u003e 30.Sanyama on the hollow in the throat brings cessation of hunger and   thirst.\u003cbr\u003e\u003cbr\u003e 31.Sanyama on the kurma nerve in the trachea brings steadiness.\u003cbr\u003e\u003cbr\u003e 32.  From sanyama on the light in the head, we see the perfected ones.\u003cbr\u003e\u003cbr\u003e 33.By the clarity   of intuitive perception everything can be known.\u003cbr\u003e\u003cbr\u003e 34.From sanyama on the heart   comes awareness of pure mind.","brand":"Harmony","offers":[{"title":"Default Title","offer_id":46302109139173,"sku":"NP9780609609590","price":16.99,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/1842\/7735\/files\/9780609609590.jpg?v=1767742362","url":"https:\/\/k12savings.com\/products\/the-yoga-sutras-of-patanjali-isbn-9780609609590","provider":"K12savings","version":"1.0","type":"link"}