(translation 1)
THE YOGA-SUTRAS
of Patañjali (3th century A.D.)
Book I, On Concentration
1. Now then Yoga is being explained.
2. Yoga is the suppression of the modifications of the mind.
3. Then the Seer abides in Itself.
4. At other times the Seer appears to assume the form of the modification of the mind.
5. They (modifications) fall into five varieties, of which some are 'Klista' and the rest 'Aklista'.
6. (They are) Pramana, Viparyaya, Vikalpa, (dreamless) sleep and recollection.
7. (Of these) Perception, inference and testimony (verbal communication) constitutethe Pramanas.
8. Viparyaya or illusion is false knowledge formed of a thing as other than what it is.
9. The modification called 'Vikalpa' is based on verbal cognition in regard to a thingwhich does not exist. (It is a kind of useful knowledge arising out of the meaning of a word but having no corresponding reality. ).
10. Dreamless sleep is the mental modification produced by the condition of inertia as the state of vacuity or negation (of waking and dreaming).
11. Recollection is mental modification caused by reproduction of the previous impression of an object without adding anything from other sources.
12. By practice and detachment these can be stopped.13. Exertion to acquire Sthiti or a tranquil state of mind devoid of fluctuations is called practice.
14. That practice when continued for a long time without break and with devotion becomes firm in foundation.
15. When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment.
16. Indifference to the Gunas or the constituent principles, achieved through a knowledge of the nature of Purusha, is called Paravairagya (supreme detachment).
17. When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samadhi.
18. Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain.
19. While in the case of the Videhas or the discarnates and of the Prakrtilayas or those subsisting in their elemental constituents, it is caused by nescience which results in objective existence.
20. Others (who follow the path of the prescribed effort) adopt the means of reverential faith, energy, repeated recollection, concentration and real knowledge (and thus attain Asamprajnata-samadhi).
21. Yogins with intense ardour achieve concentration and the result thereof quickly.
22. On account of the methods being slow, medium and speedy, even among those Yogins who have intense ardour, there are differences.
23. From special devotion to isvara also (concentration becomes imminent).
24. Isvara is a particular Purusha unaffected by affliction, deed, result of action or the latent impressions thereof.
25. In Him the seed of omniscience has reached its utmost development which cannot be exceeded.
26. (He is) The teacher of former teachers because with Him there is no limitation by time (to His omnipotence).
27. The sacred word designating Him is Pranava or the mystic syllable OM.
28. (Yogins) Repeat it and contemplate upon its meaning.
29. From that comes realisation of the individual self and the obstacles are resolved.
30. Sickness, incompetence, doubt, delusion, sloth, non-abstention, erroneous conception, non-attainment of any Yogic stage, and instability to stay in a Yogic state-these distractions of the mind are the impediments.
31. Sorrow, dejection, restlessness of body, inhalation and exhalation arise from (previous) distractions.
32. For their stoppage (i.e. of distractions) practice (of concentration) on a single principle should be made.
33. The mind becomes purified by the cultivation of feelings of amity, compassion, goodwill and indifference respectively towards happy, miserable, virtuous and sinful creatures.
34. By exhaling and restraining the breath also (the mind is calmed).
35. The development of higher objective perceptions called Visayavati also brings about tranquillity of mind.
36. Or by perception which is free from sorrow and is radiant (stability of mind can also be produced).
37. Or (contemplating) on a mind which is free from desires (the devotee's mind gets stabilised).
38. Or by taking as the object of meditation the images of dreams or the state of dreamless sleep (the mind of the Yogin gets stabilised).
39. Or by contemplating on whatsoever thing one may like (the mind becomes stable).
40. When the mind develops the power of stabilising on the smallest size as well as on the greatest one, then the mind comes under control.
41. When the fluctuations of the mind are weakened, the mind appears to take on the features of the object of meditation-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya)-as does a transparent jewel, and this identification is called Samapatti or engrossment.
42. The engrossment, in which there is the mixture of word, its meaning(i.e. the object) and its knowledg is known as Savitarka Samapatti.
43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called Nirvitarka Samapatti.
44. By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained.
45. Subtlety pertaining to objects culminates in A-linga or the unmanifest.
46. These are the only kinds of objective concentrations.
47. On gaining proficiency in Nirvichara, purity in the inner instruments of cognition is developed.
48. The knowledge that is gained in that state is called Rtambhara (filled with truth).
49. (That knowledge) Is different from that derived from testimony or through inference, because it relates to particulars (of objects).
50. The latent impression born of such knowledge is opposed to the formation of other latent impressions.
51. By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications.
Book II, On Practice
1. Tapas (austerity or sturdy self-discipline -mental, moral and physical), Svadhyaya (repetition of sacred Mantras or study of sacred literature) and Isvara-pranidhana (complete surrender to God) are Kriya-yoga (Yoga in the form of action).
2. That Kriya-yoga (should be practised) for bringing about Samadhi and minimising the Klesas.
3. Avidya (misapprehension about the real nature of things), Asmita (egoism), Raga (attachment), Dvesa (aversion) and Abhinivesa (fear of death) are the five Klesas (afflictions).
4. Avidya is the breeding ground for the others whether they be dormant, attenuated, interrupted or active.
5. Avidya consists in regarding a transient object as everlasting, an impure object as pure, misery as happiness and the non-self as self.
6. Asmita is tantamount to the identification of Purusha or pure Consciousness with Buddhi.
7. Attachment is that (modification) which follows remembrance of pleasure.
8. Aversion is that (modification) which results from misery.
9. As in the ignorant so in the learned, the firmly established inborn fear of annihilation is the affliction called Abhinivesa.
10. The subtle Klesas are forsaken (i.e. destroyed) by the cessation of productivity (i.e. disappearance) of the mind.
11. Their means of subsistence or their gross states are avoidable by meditation.
12. Karmasaya or latent impression of action based on afflictions, becomes active in this life or in a life to come.
13. As long as Klesa remains at the root, Karmsaya produces three consequences in the form of birth, span of life and experience.
14. Because of virtue and vice these (birth, span and experience) produce pleasurable and painful experiences.
15. The discriminating persons apprehend (by analysis and anticipation) all worldly objects as sorrowfulbecause they cause suffering in consequence, in their afflictive experiences and in their latencies and also because of the contrary nature of the Gunas (which produces changes all the time).
16. (That is why) Pain which is yet to come is to be discarded.
17. Uniting the Seer or the subject with the seen or the object, is the cause of that which has to be avoided.
18. The object or knowable is by nature sentient, mutable and inert. It exists in the form of the elements and the organs, and serves the purpose of experience and emancipation.
19. Diversified (Visesa), undiversified (Avisesa), indicator-only (Lingamatra), and that which is with any indicator (Alinga) are the states of the' Gunas.
20. The Seer is absolute Knower. Although pure, modifications (of Buddhi) are witnessed by Him as anlooker.
21. To serve as objective field to Purusha, is the essence or nature of the knowable.
22. Although ceasing to exist in relation to him whose purpose is fulfilled, the knowable does not cea exist on account of being of use to others.
23. Alliance is the means of realising the true nature of the object of the Knower and of the owner, the Knower (i.e. the sort of alliance which contributes to the realisation of the Seer and the seen is this relationship).
24. (The alliance has) Avidya or nescience as its cause.
25. The absence of alliance that arises from lack of it (Avidya) is the freedom and that is the state of liberation of the Seer.
26. Clear and distinct (unimpaired) discriminative knowledge is the means of liberation.
27. Seven kinds of ultimate insight come to him (the Yogin who has acquired discriminative enlightenment).
28. Through the practice of the different accessories to Yoga, when impurities are destroyed, there arise enlightenment culminating in discriminative enlightenment.
29. Yama (restraint), Niyama (observance), Asana (posture), Pranayama (regulation of breath), Pratyahara (withholding of senses), Dharana (fixity), Dhyana (meditation) and Samidha (perfect concentration) are the eight means of attaining Yoga.
30. Ahimsa (non-injury), Satya (truth), Asteya (abstention from stealing), Brahmacharya (continence) and Aparigraha (abstinence from avariciousness) are the five Yamas (forms of restraint).
31. These (the restraints), however, become a great vow when they become universal, being unrestricted by any consideration of class, place, time or concept of duty.
32. Cleanliness, contentment, austerity (mental and physical discipline), Svadhyaya (study of scriptures and chanting of Mantras) and devotion to God are the Niyamas (observances).
33. When these restraints and observances are inhibited by perverse thoughts, the opposites should be thought of.
34. Actions arising out of perverse thoughts like injury etc. are either performed by oneself, got done by another or approved; performed either through anger, greed or delusion; and can be mild, moderate or intense. That they are the causes of infinite misery and unending ignorance is the contrary thought.
35. As the Yogin becomes established in non-injury, all beings coming near him (the Yogin) cease to be hostile.
36. When truthfulness is achieved, the words (of the Yogin) acquire the power of making them fruitful.
37. When non-stealing is established, all jewels present themselves (to the Yogin).
38. When continence is established, Virya is acquired.
39. On attaining perfection in non-acceptance, knowledge of past and future existences arises.
40. From the practice of purification, aversion towards one's own body is developed and thus aversion extends to contact with other bodies.
41. Purification of the mind, pleasantness of feeling, one-pointedness, subjugation of the senses and ability for self-realisation are acquired.
42. From contentment unsurpassed happiness is gained.
43. Through destruction of impurities, practice of austerities brings about perfection of the body and the organs.
44. From study and repetition of the Mantras, communion with the desired deity is established.
45. From devotion to God, Samadhi is attained.
46. Motionless and agreeable form (of staying) is Asana (Yogic posture).
47. By relaxation of effort and meditation on the infinite (,sanas are perfected).
48. From that arises immunity from Dvandvas or opposite conditions.
49. That (Asana) having been perfected, regulation of the flow of inhalation and exhalation is Pranayama (breath control).
50. That (Pranayama) has external operation (Vahya-vrtti), internal operation (Abhyantara-vrtti) and suppression (Stambha-vrtti). These, again, when observed according to space, time and number become long and subtle.
51. The fourth Pranayama transcends external and internal operations.
52. By that the veil over manifestation (of knowledge) is thinned.
53. (Moreover) The mind acquires fitness for Dharana.
54. When separated from their corresponding objects, the organs follow, as it were, the nature of the mind, that is called Pratyahara (restraining of the organs).
55. That brings supreme control of the organs.
Book III, Supernormal Powers
1. Dharana is the mind's (Chitta's) fixation on a particular point in space.
2. In that (Dharana) the continuous flow of similar mental modifications is called Dhyana or meditation.
3. When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self (who is meditating), then that state is called Samadha or concentration.
4. The three together on the same object is called Samyama.
5. By mastering that (Samyama), the light of knowledge (Prajna) dawns.
6. It (Samyama) is to be applied to the stages (of practice).
7. These three are more intimate practices than the previously mentioned ones.
8. That also is (to be regarded as) external in respect of Nirvija or seedless concentration.
9. Suppression of the latencies of fluctuation and appearance of the latencies of arrested state, taking place at every moment of blankness of the arrested state in the same mind, is the mutation of the arrested state of the mind.
10. Continuity of the tranquil mind (in an arrested state) is ensured by its latent impressions.
11. Diminution of attention to all and sundry and development of onepointedness is called Samadhi-parinama or mutation of the concentrative mind.
12. There (in Samadhi) again (in the state of concentration) the past and the present modifications being similar, it is Ekagrata-parinama, or mutation of the stabilised state of the mind.
13. By these are explained the three changes, viz, of essential attributes or characteristics, of temporal characters, and of states of the Bhutas and the Indriyas (i.e. all the knowable phenomena).
14. That which continues its existence all through the varying characteristics, namely, the quiescent, i e. past, the uprisen, i.e. present, or unmanifest (but remaining as potent force), i.e. future, is the substratum (or object chracterised).
15. Change of sequence (of characteristics) is the cause of mutative differences.
16. Knowledge of the past and the future can be derived through Samyama on the three Parinamas (changes).
17. Word, object implied, and the idea thereof overlapping, produce one unified impression. If Samyama is practised on each separately, knowledge of the meaning of the sounds produced by all being can be acquired.
18. By the realisation of latent impressions, knowledge of previous birth is acquired.
19. (By practising Samyama) On notions, knowledge of other minds is developed.
20. The prop (or basis) of the notion does not get known because that is not the object of (the Yogin's) observation.
21. When perceptibility of the body is suppressed by practising Samyama on its visual character, disappearance of the body is effected through its getting beyond the sphere of perception of the eye.
22. Karma is either fast or slow in fructifying. By practising Samyama on Karma or on portents, fore-knowledge of death can be acquired.
23. Through Samyama on friendliness (amity) and other similar virtues, strength is obtained therein.
24. (By practising Samyama) On (physical) strength, the strength of elephants etc, can be acquired.
25. By applying the effulgent light of the higher sense-perception (Jyotismati), knowledge of subtle objects, or things obstructed from view, or placed at a great distance, can be acquired.
26. (By practising Samyama) On the sun (the point in the body known as the solar entrance) the knowledge of the cosmic regions is acquired.
27. (By practising Samyama) On the moon (the lunar entrance) knowledge of the arrangements of stars is acquired.
28. (By practising Samyama) On the pole-star, motion of the stars is known.
29. (By practising Samyama) On the navel plexus, knowledge ofthe composition of the body is derived.
30. (By practising Samyama) On the trachea, hunger and thirst can be subdued.
31. Calmness is attained by Samyama on the bronchial tube.
32. (By practising Samyama) On the coronal light, Siddhas can be seen.
33. From knowledge known as Pratibha (intuition), everything becomes known.
34. (By practising Samyama) On the heart, knowledge of the mind is acquired.
35. Experience (of pleasure or pain) arises from a conception which does not distinguish between the two extremely different entities, viz. Buddhisattva and Purusha. Such experience exists for another (i.e. Purusha). That is why through Samyama on Purusha (who oversees all experiences and also their complete cessation), a knowledge regarding Purusha is acquired.
36. Thence (from the knowledge of Purusha) arise Pratibha (prescience), Sravana (supernormal power of hearing), Vedana (supernormal power of touch), Adarsa (supernormal power of sight), Asvada (supernormal poker of taste) and Varta (supernormal power of smell).
37. They (these powers) are impediments to Samadhi, but are (regarded as) acquisitions in a normal fluctuating state of the mind.
38. When the cause of bondage gets weakened and the movements of the mind are known, the mind can get into another body.
39. By conquering the vital force (of life) called Udana, the chance of immersion in water or mud, or entanglement in the thorns, is avoided and exit from the body at will is assured.
40. By conquering the vital force called Samana, effulgence is acquired.
41. By Samyama on the relationship between akasa and the power of hearing, divine sense of hearing is gained.
42. By practising Samyama on the relationship between the body and akasa and by concentrating on the lightness of cotton wool, passage through the sky can be secured.
43. When the unimagined conception can be held outside, i.e. unconnected with the body, it is called Mahavideha or the great discarnate. By Samyama on that, the veil over illumination (of Buddhisattva) is removed.
44. By Samyama on the grossness, the essential character, the subtlety, the inherence and the objectiveness, which are the five forms of. the Bhotas or elements, mastery over Bhutas is obtained.
45. Thence develop the power of minification and other bodily acquisitions. There is also no resistance by its characteristics.
46. Perfection of body consists in beauty, grace, strength and adamantine hardness.
47. By Samyama on the receptivity, essential character, I-sense, inherent quality and objectiveness of the five organs, mastery over them can be acquired.
48. Thence come powers of rapid movement as of the mind, action of organs independent of the body and mastery over Pradhana, the primordial cause.
49. To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience.
50. By renunciation of that (Visoka attainment) even, comes liberation on account of the destruction of the seeds of evil.
51. When invited by the celestial beings, that invitation should not be accepted nor should it cause vanity because it involves possibility of undesirable consequences.
52. Differentiating knowledge of the self and the non-self comes from practising Samyama on moment and its sequence.
53. When species, temporal character and position of two different things being indiscernible they look alike, they can be differentiated thereby (by this knowledge).
54. Knowledge of discernment is Taraka or intuitional, is comprehensive of all things and of all times, and has no sequence.
55. (Whether secondary discriminative discernment is acquired or not) When equality is established between Buddhisattva and Purusha in their purity, liberation takes place.
Book IV, Liberation
1. Supernormal powers come with birth or are attained through drugs, mantras, austerities or concentration.
2. (The mutation of body and organs into those of one born in a different species) Takes place through the filling in of their innate nature.
3. Causes do not put the nature into motion, only the removal of obstacles takes place through them. This is like a farmer breaking down the barrier to let the water flow. (The hindrances being removed by the causes, the nature impenetrates by itself).
4. All created minds are constructed from pure I-sense.
5. One (principal) mind directs the many created minds in the variety of their activities.
6. Of these (minds with supernormal powers) those obtained through meditation are without any subliminal imprints.
7. The actions of Yogins are neither white nor black, whereas the actions of others are of three kinds.
8. Thence (from the other three varieties of Karma) are manifested the subconscious impressions appropriate to their consequences.
9. On account of similarity between memory and corresponding latent impressions, the subconscious impressions of feelings appear simultaneously even when they are separated by birth, space and time.
10. Desire for self-welfare being everlasting, it follows that the subconscious impression from which it arises must be beginningless.
11. On account of being held together by cause, result, refuge and supporting object, Vasana disappears when they are absent.
12. The past and the future are in reality present in their fundamental forms, there being only difference in the characteristics of the forms taken at different times.
13. Characteristics, which are present at all times, are manifest and subtle, and are composed of the three Gunas.
14. On account of the co-ordinated mutation ofthe three Gunas, an object appears as a unit.
15. In spite of sameness of objects, on account of there being separate minds they (the object and its knowledge) follow different paths, that is why they are entirely different.
16. Object is not dependent on one mind, because if it were so, then what will happen when it is not cognised by that mind ?
17. External objects are known or unknown to the mind according as they colour the mind.
18. On account of the immutability of Purusha who is master of the mind, the modifications of the mind are always known or manifest.
19. It (the mind) is not self-illuminating being an object (knowable).
20. Besides, both (the mind and its objects) cannot be cognised simultaneously.
21. If the mind were to be illumined by another mind then there will be repetition ad infinitum of illumining minds and intermixture of memory.
22. (Though) Untransmissible, the metempiric Consciousness getting the likeness of Buddhi becomes the cause of the consciousness of Buddhi.
23.The mind-stuff being affected by the Seer and the seen, is all-comprehensive.
24. That (the mind) though variegated by innumerable subconscious impressions, exists for another, since it acts conjointly.
25. For one who has realised the distinctive entity, I-e. Purusha, inquiries about the nature of his self cease.
26. (Then) The mind inclines towards discriminative knowledge and naturally gravitates towards the state of liberation.
27. Through its breaches (i.e. breaks in discriminative knowledge) arise other fluctuations of the mind due to (residual) latent impressions.
28. It has been said that their removal (i.e. of fluctuations) follows the same process as the removal of afflictions.
29. When one becomes disinterested even in omniscience one attains perpetual discriminative enlightenment from which ensues the concentration known as Dharmamegha (virtue-pouring cloud).
30. From that, afflictions and actions cease.
31.Then on account of the infinitude of knowledge, freed from the cover of all impurities, the knowables appear as few.
32. After the emergence of that (virtue-pouring cloud) the Gunas having fulfilled their purpose, the sequence of their mutation ceases.
33. What belongs to the moments and is indicated by the completion of a particular mutation is sequence.
34. The state of the Self-in-Itself or liberation is realised when the Gunas (having provided for the experience and liberation of Purusha) are without any purpose to fulfil and disappear into their causal substance. In other words, it is absolute Consciousness established in Its own Self.
Full Version: THE YOGA-SUTRAS of Patanjali
(translation 2)
THE YOGA-SUTRAS
of Patañjali (3th century A.D.)
Samadhi Pada
1.1. Now, an exposition of Yoga (is to be made). Â
1.2. Yoga is the inhibition of the modifications of the mind. Â
1.3. Then the Seer is established in his own essential and fundamental nature. Â
1.4. In other states there is assimilation (of the Seer) with the modifications (of the mind). Â
1.5. The modifications of the mind are five-fold and are painful or not-painful. Â
1.6. (They are) right knowledge, wrong knowledge, fancy, sleep, and memory. Â
1.7. (Facts of) right knowledge (are based on) direct cognition, inference or testimony. Â
1.8. Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception. Â
1.9. An image conjured up by words without any substance behind it is fancy. Â
1.10. That modification of the mind which is based on the absence of any content in it is sleep. Â
1.11. Memory is not allowing an object which has been experienced to escape. Â
1.12. Their suppression (is brought about) by persistent practice and non-attachment. Â
1.13. Abhyasa is the effort for being firmly established in that state (of Citta-Vrtti-Nirodha). Â
1.14. It (Abhyasa) becomes firmly-grounded on being continued for a long time, without interruption and with reverent devotion. Â
1.15. The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Vairagya. Â
1.16. That is the highest Vairagya in which, on account of the awareness of the Purusa, there is cessation of the least desire for the Gunas. Â
1.17. Samprajñata Samadhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being. Â
1.18. The remnant impression left in the mind on the dropping of the Pratyaya (content of the mind) after previous practice is the other (i.e., Asamprajñata Samadhi). Â
1.19. Of those who are Videhas and Prakrtilayas birth is the cause. Â
1.20. (In the case) of others (Upaya-Pratyaya Yogis) it is preceded by faith, energy, memory and high intelligence necessary for Samadhi. Â
1.21. It (Samadhi) is nearest to those whose desire (for Samadhi) is intensely strong. Â
1.22. A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed). Â
1.23. Or by self-surrender to Isvara. Â
1.24. Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. Â
1.25. In Him is the highest limit of Omniscience. Â
1.26. Being unconditioned by time He is Teacher even of the Ancients. Â
1.27. His designator is `Om'. Â
1.28. Its constant repetition and mediatation on its meaning. Â
1.29. From it (result) the disappearance of obstacles and turning inward of consciousness. Â
1.30. Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles. Â
1.31. (Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind. Â
1.32. For removing these obstacles (there should be) constant practice of one truth or principle. Â
1.33. The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice. Â
1.34. Or by the expiration and retention of breath. Â
1.35. Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind. Â
1.36. Also (through) serene or luminous (states experienced within). Â
1.37. Also the mind fixed on those who are free from attachment (acquires steadiness). Â
1.38. Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness). Â
1.39. Or by meditation as desired. Â
1.40. His mastery extends from the finest atom to the greatest infinity. Â
1.41. In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a coloured surface). Â
1.42. Savitarka Samadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. Â
1.43. On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarka Samadhi is attained. Â
1.44. By this (what has been said in the two previous Sutras) Samadhis of Savicara, Nirvicara and subtler stages (Sutra 1.17) have also been explained. Â
1.45. The province of Samadhi concerned with subtle objects extends up to the Alinga stage of the Gunas. Â
1.46. They (stages corresponding to subtle objects) constitute only Samadhi with `seed'. Â
1.47. On attaining the utmost purity of the Nirvicara stage (of Samadhi) there is the dawning of the spiritual light. Â
1.48. There, the consciousness is Truth-and-Right-bearing. Â
1.49. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (Sutra 1.48) because it is confined to a particular object (or aspect). Â
1.50. The impression produced by it (Sabija Samadhi) stands in the way of other impressions. Â
1.51. On suppression of even that owing to suppression of all (modifications of the mind), `Seedless' Samadhi (is attained). Â
Sadhana Pada
2.1. Austerity, self-study and resignation to Isvara constitute preliminary Yoga. Â
2.2. (Kriya-Yoga) is practised for attenuating Klesas and bringing about Samadhi. Â
2.3. The lack of awareness of Reality, the sense of egoism of `I-am-ness', attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life. Â
2.4. Avidya is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition. Â
2.5. Avidya is taking the non-eternal, impure, evil and non-Atman to be eternal, pure, good and Atman respectively. Â
2.6. Asmita is the identity or blending together, as it were, of the power of consciousness (Purusa) with the power of cognition (Buddhi). Â
2.7. That attraction, which accompanies pleasure, is Raga. Â
2.8. That repulsion which accompanies pain is Dvesa. Â
2.9. Abhinivesa is the strong desire for life which dominates even the learned (or the wise). Â
2.10. These, the subtle ones, can be reduced by resolving them backward into their origin. Â
2.11. Their active modifications are to be suppressed by meditation. Â
2.12. The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives. Â
2.13. As long as the root is there it must ripen and result in lives of different class, length and experiences. Â
2.14. They have joy or sorrow for their fruit according as their cause is virtue or vice. Â
2.15. To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety and tendencies, as also on account of the conflicts between the functioning of the Gunas and Vrttis (of the mind). Â
2.16. The misery which is not yet come can and is to be avoided. Â
2.17. The cause of that which is to be avoided is the union of the Seer and the Seen. Â
2.18. The Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose (providing the Purusa with) experience and liberation. Â
2.19. The stages of the Gunas are the particular, the universal, the differentiated and the undifferentiated. Â
2.20. The Seer is pure consciousness but though pure, appears to see through the mind. Â
2.21. The very being of the Seen is for his sake (i.e. Prakrti exists only for his sake). Â
2.22. Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to others (besides him). Â
2.23. The purpose of the coming together of the Purusa and Prakrti is gaining by the Purusa of the awareness of his true nature and the unfoldment of powers inherent in him and Prakrti. Â
2.24. Its cause is the lack of awareness of his Real nature. Â
2.25. The dissociation of Purusa and Prakrti brought about by the dispersion of Avidya is the real remedy and that is the Liberation of the Seer. Â
2.26. The uninterrupted practice of the awareness of the Real is the means of dispersion (of Avidya). Â
2.27. In his case the highest stage of Enlightenment is reached by seven stages. Â
2.28. From the practice of the component exercises of Yoga, on the destruction of impurity, arises spiritual illumination which develops into awareness of Reality. Â
2.29. Self-restraints, fixed observances, posture, regulation of breath, abstraction, concentration, contemplation, trance are the eight parts (of the self-discipline of Yoga). Â
2.30. Vows of self-restraint comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness. Â
2.31. These (the five vows), not conditioned by class, place, time or occasion and extending to all stages constitute the Great Vow. Â
2.32. Purity, contentment, austerity, self-study and self-surrender constitute Observances. Â
2.33. When the mind is disturbed by improper thoughts constant pondering over the opposites (is the remedy). Â
2.34. As improper thoughts, emotions (and actions) such as those of violence etc., whether they are done (indulged in) caused to be done or abetted, whether caused by greed, anger or delusion, whether present in mild, medium or intense degree, result in endless pain and ignorance; so there is the necessity of pondering over the opposites. Â
2.35. On being firmly established in non-violence there is abandonment of hostility in (his) presence. Â
2.36. On being firmly established in truthfulness fruit (of action) rests on action (of the Yogi) only. Â
2.37. On being firmly established in honesty all kinds of gems present themselves (before the Yogi). Â
2.38. On being firmly established in sexual continence vigour (is) gained. Â
2.39. Non-possessiveness being confirmed there arises knowledge of the `how' and `wherefore' of existence. Â
2.40. From physical purity (arises) disgust for one's own body and disinclination to come in physical contact with others. Â
2.41. From mental purity (arises) purity of Sattva, cheerful-mindedness, one-pointedness, control of the senses and fitness for the vision of the Self. Â
2.42. Superlative happiness from contentment. Â
2.43. Perfection of the sense-organs and body after destruction of impurity by austerities. Â
2.44. By (or from) self-study union with the desired deity. Â
2.45. Accomplishment of Samadhi from resignation to Isvara. Â
2.46. Posture (should be) steady and comfortable. Â
2.47. By relaxation of effort and meditation on the `Endless' (posture is mastered). Â
2.48. From that no assaults from the pairs of opposites. Â
2.49. This having been (accomplished) Pranayama which is cessation of inspiration and expiration (follows). Â
2.50. (It is in) external, internal or suppressed modification; is regulated by place, time and number, (and becomes progressively) prolonged and subtle. Â
2.51. That Pranayama which goes beyond the sphere of internal and external is the fourth. Â
2.52. From that is dissolved the covering of light. Â
2.53. And the fitness of the mind for concentration. Â
2.54. Pratyahara or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects. Â
2.55. Then follows the greatest mastery over the senses. Â
Vibhuti Pada
3.1. Concentration is the confining of the mind within a limited mental area (object of concentration). Â
3.2. Uninterrupted flow (of the mind) towards the object (chosen for meditation) is contemplation. Â
3.3. The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi. Â
3.4. The three taken together constitute Samyama. Â
3.5. By mastering it (Samyama) the light of the higher consciousness. Â
3.6. Its (of Samyama) use by stages. Â
3.7. The three are internal in relation to the preceding ones. Â
3.8. Even that (Sabija Samadhi) is external to the Seedless (Nirbija Samadhi). Â
3.9. Nirodha Parinama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which is disappearing and the impression which is taking its place. Â
3.10. Its flow becomes tranquil by repeated impression. Â
3.11. Samadhi transformation is the (gradual) setting of the distractions and simultaneous rising of one-pointedness. Â
3.12. Then, again, the condition of the mind in which the `object' (in the mind) which subsides is always exactly similar to the `object' which rises (in the next moment) is called Ekagrata-Parinama. Â
3.13. By this (by what has been said in the last four Sutras) the property, character, and condition-transformations in the elements and the sense-organs are also explained. Â
3.14. The substratum is that in which the properties - latent, active or unmanifest - inhere. Â
3.15. The cause of the difference in transformation is the difference in the underlying process. Â
3.16. By performing Samyama on the three kinds of transformations (Nirodha, Samadhi and Ekagrata) knowledge of the past and future. Â
3.17. The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being. Â
3.18. By direct perceptions of the impressions a knowledge of the previous birth. Â
3.19. (By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others. Â
3.20. But not also of other mental factors which support the mental image for that is not the object (of Samyama). Â
3.21. By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible. Â
3.22. From the above can be understood the disappearance of sound etc. Â
3.23. Karma is of two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents. Â
3.24. (By performing Samyama) on friendliness etc. (comes) strength (of the quality). Â
3.25. (By performing Samyama) on the strengths (of animals) the strength of an elephant etc. Â
3.26. Knowledge of the small, the hidden of the distant by directing the light of superphysical faculty. Â
3.27. Knowledge of the Solar System by performing Samyama on the Sun. Â
3.28. (By performing Samyama) on the moon knowledge concerning the arrangement of stars. Â
3.29. (By performing Samyama) on the pole-star knowledge of their movements. Â
3.30. (By performing Samyama) on the navel centre knowledge of the organization of the body. Â
3.31. (By performing Samyama) on the gullet the cessation of hunger and thirst. Â
3.32. (By performing Samyama) on the Kurma-nadi steadiness. Â
3.33. (By performing Samyama on) the light under the crown of the head vision of perfected Beings. Â
3.34. (Knowledge of) everything from intuition. Â
3.35. (By performing Samyama) on the heart, awareness of the nature of the mind. Â
3.36. Experience is the result of inability to distinguish between the Purusa and the Sattva though they are absolutely distinct. Knowledge of the Purusa results from Samyama on the Self-interest (of the Purusa) apart from another's interest (of Prakrti). Â
3.37. Thence are produced intuitional hearing, touch, sight, taste and smell. Â
3.38. They are obstacles in the way of Samadhi and powers when the mind is outward-turned. Â
3.39. The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages. Â
3.40. By mastery over Udana levitation and non-contact with water, mire, thorns etc. Â
3.41. By mastery over Samana blazing of gastric fire. Â
3.42. By performing Samyama on the relation between Akasa and the ear superphysical hearing. Â
3.43. By performing Samyama on the relation between the body and Akasa and at the same time bringing about coalescence of the mind with light (things like) cotton down (there comes the power of) passage through space. Â
3.44. The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light. Â
3.45. Mastery over the Pañca-Bhutas by performing Samyama on their gross, constant, subtle, all-pervading and functional states. Â
3.46. Thence, the attainment of Animan etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements). Â
3.47. Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body. Â
3.48. Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions. Â
3.49. Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhana. Â
3.50. Only from the awareness of the distinction between Sattva and Purusa arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience). Â
3.51. By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya. Â
3.52. (There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various places because there is the possibility of the revival of evil. Â
3.53. Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession. Â
3.54. From it (Viveka-Jam-Jnanam) knowledge of distinction between similars which canot be distinguished by class, characteristic or position. Â
3.55. The highest knowledge born of the awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process. Â
3.56. Kaivalya is attained when there is equality of purity between the Purusa and Sattva. Â
Kaivalya Pada
4.1. The Siddhis (supernormal powers) are the result of birth, drugs, Mantras, austerities or Samadhi. Â
4.2. The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities. Â
4.3. The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field). Â
4.4. Artificially created minds (proceed) from `egoism' alone. Â
4.5. The one (natural) mind is the director of mover of the many (artifical) minds in their different activities. Â
4.6. Of these the mind born of meditiation is free from impressions. Â
4.7. Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others. Â
4.8. From these only those tendencies are manifested for which the conditions are favourable. Â
4.9. There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form. Â
4.10. And there is no beginning of them, the desire to live being eternal. Â
4.11. Being bound together as cause-effect, subtractum-object, they (effect i.e., Vasanas) disappear on their (cause i.e., Avidya) disappearance. Â
4.12. The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths. Â
4.13. They, whether manifest or unmanifest, are of the nature of Gunas. Â
4.14. The essence of the object consists in the uniqueness of transformation (of the Gunas). Â
4.15. The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path. Â
4.16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? Â
4.17. In consquence of the mind being coloured or not coloured by it, an object is known or unknown. Â
4.18. The modifications of the mind are always known to its lord on account of the changelessness of the Purusa. Â
4.19. Nor is it self-illuminative, for it is perceptible. Â
4.20. Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time. Â
4.21. If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also. Â
4.22. Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place. Â
4.23. The mind coloured by the Knower (i.e., the Purusa) and the Known is all-apprehending. Â
4.24. Through variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association. Â
4.25. The cessation (of desire) for dwelling in the consciousness of Atma for one who has seen the distinction. Â
4.26. Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya. Â
4.27. In the intervals arise other Pratyayas from the force of Samskaras. Â
4.28. Their removal like that of Klesas, as has been described. Â
4.29. In the case of one, who is able to maintain a constant state of Vairagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samadhi. Â
4.30. Then follows freedom from Klesas and Karmas. Â
4.31. Then, in consequence of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment). Â
4.32. The three Gunas having fulfilled their object the process of change (in the Gunas) comes to an end. Â
4.33. The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah. Â
4.34. Kaivalya is the state (of Enlightenment) following re-emergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness.
THE YOGA-SUTRAS
of Patañjali (3th century A.D.)
Samadhi Pada
1.1. Now, an exposition of Yoga (is to be made). Â
1.2. Yoga is the inhibition of the modifications of the mind. Â
1.3. Then the Seer is established in his own essential and fundamental nature. Â
1.4. In other states there is assimilation (of the Seer) with the modifications (of the mind). Â
1.5. The modifications of the mind are five-fold and are painful or not-painful. Â
1.6. (They are) right knowledge, wrong knowledge, fancy, sleep, and memory. Â
1.7. (Facts of) right knowledge (are based on) direct cognition, inference or testimony. Â
1.8. Wrong knowledge is a false conception of a thing whose real form does not correspond to such a mistaken conception. Â
1.9. An image conjured up by words without any substance behind it is fancy. Â
1.10. That modification of the mind which is based on the absence of any content in it is sleep. Â
1.11. Memory is not allowing an object which has been experienced to escape. Â
1.12. Their suppression (is brought about) by persistent practice and non-attachment. Â
1.13. Abhyasa is the effort for being firmly established in that state (of Citta-Vrtti-Nirodha). Â
1.14. It (Abhyasa) becomes firmly-grounded on being continued for a long time, without interruption and with reverent devotion. Â
1.15. The consciousness of perfect mastery (of desires) in the case of one who has ceased to crave for objects, seen or unseen, is Vairagya. Â
1.16. That is the highest Vairagya in which, on account of the awareness of the Purusa, there is cessation of the least desire for the Gunas. Â
1.17. Samprajñata Samadhi is that which is accompanied by reasoning, reflection, bliss and sense of pure being. Â
1.18. The remnant impression left in the mind on the dropping of the Pratyaya (content of the mind) after previous practice is the other (i.e., Asamprajñata Samadhi). Â
1.19. Of those who are Videhas and Prakrtilayas birth is the cause. Â
1.20. (In the case) of others (Upaya-Pratyaya Yogis) it is preceded by faith, energy, memory and high intelligence necessary for Samadhi. Â
1.21. It (Samadhi) is nearest to those whose desire (for Samadhi) is intensely strong. Â
1.22. A further differentiation (arises) by reason of the mild, medium and intense (nature of means employed). Â
1.23. Or by self-surrender to Isvara. Â
1.24. Isvara is a particular Purusa who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. Â
1.25. In Him is the highest limit of Omniscience. Â
1.26. Being unconditioned by time He is Teacher even of the Ancients. Â
1.27. His designator is `Om'. Â
1.28. Its constant repetition and mediatation on its meaning. Â
1.29. From it (result) the disappearance of obstacles and turning inward of consciousness. Â
1.30. Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles. Â
1.31. (Mental) pain, despair, nervousness and hard breathing are the symptoms of a distracted condition of mind. Â
1.32. For removing these obstacles (there should be) constant practice of one truth or principle. Â
1.33. The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and vice. Â
1.34. Or by the expiration and retention of breath. Â
1.35. Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind. Â
1.36. Also (through) serene or luminous (states experienced within). Â
1.37. Also the mind fixed on those who are free from attachment (acquires steadiness). Â
1.38. Also (the mind) depending upon the knowledge derived from dreams or dreamless sleep (will acquire steadiness). Â
1.39. Or by meditation as desired. Â
1.40. His mastery extends from the finest atom to the greatest infinity. Â
1.41. In the case of one whose Citta-Vrttis have been almost annihilated, fusion or entire absorption in one another of the cognizer, cognition and cognized is brought about as in the case of a transparent jewel (resting on a coloured surface). Â
1.42. Savitarka Samadhi is that in which knowledge based only on words, real knowledge and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. Â
1.43. On the clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines (through the mind) Nirvitarka Samadhi is attained. Â
1.44. By this (what has been said in the two previous Sutras) Samadhis of Savicara, Nirvicara and subtler stages (Sutra 1.17) have also been explained. Â
1.45. The province of Samadhi concerned with subtle objects extends up to the Alinga stage of the Gunas. Â
1.46. They (stages corresponding to subtle objects) constitute only Samadhi with `seed'. Â
1.47. On attaining the utmost purity of the Nirvicara stage (of Samadhi) there is the dawning of the spiritual light. Â
1.48. There, the consciousness is Truth-and-Right-bearing. Â
1.49. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (Sutra 1.48) because it is confined to a particular object (or aspect). Â
1.50. The impression produced by it (Sabija Samadhi) stands in the way of other impressions. Â
1.51. On suppression of even that owing to suppression of all (modifications of the mind), `Seedless' Samadhi (is attained). Â
Sadhana Pada
2.1. Austerity, self-study and resignation to Isvara constitute preliminary Yoga. Â
2.2. (Kriya-Yoga) is practised for attenuating Klesas and bringing about Samadhi. Â
2.3. The lack of awareness of Reality, the sense of egoism of `I-am-ness', attractions and repulsions towards objects and the strong desire for life are the great afflictions or causes of all miseries in life. Â
2.4. Avidya is the source of those that are mentioned after it, whether they be in the dormant, attenuated, alternating or expanded condition. Â
2.5. Avidya is taking the non-eternal, impure, evil and non-Atman to be eternal, pure, good and Atman respectively. Â
2.6. Asmita is the identity or blending together, as it were, of the power of consciousness (Purusa) with the power of cognition (Buddhi). Â
2.7. That attraction, which accompanies pleasure, is Raga. Â
2.8. That repulsion which accompanies pain is Dvesa. Â
2.9. Abhinivesa is the strong desire for life which dominates even the learned (or the wise). Â
2.10. These, the subtle ones, can be reduced by resolving them backward into their origin. Â
2.11. Their active modifications are to be suppressed by meditation. Â
2.12. The reservoir of Karmas which are rooted in Klesas brings all kinds of experiences in the present and future lives. Â
2.13. As long as the root is there it must ripen and result in lives of different class, length and experiences. Â
2.14. They have joy or sorrow for their fruit according as their cause is virtue or vice. Â
2.15. To the people who have developed discrimination all is misery on account of the pains resulting from change, anxiety and tendencies, as also on account of the conflicts between the functioning of the Gunas and Vrttis (of the mind). Â
2.16. The misery which is not yet come can and is to be avoided. Â
2.17. The cause of that which is to be avoided is the union of the Seer and the Seen. Â
2.18. The Seen (objective side of manifestation) consists of the elements and sense-organs, is of the nature of cognition, activity and stability (Sattva, Rajas and Tamas) and has for its purpose (providing the Purusa with) experience and liberation. Â
2.19. The stages of the Gunas are the particular, the universal, the differentiated and the undifferentiated. Â
2.20. The Seer is pure consciousness but though pure, appears to see through the mind. Â
2.21. The very being of the Seen is for his sake (i.e. Prakrti exists only for his sake). Â
2.22. Although it becomes non-existent for him whose purpose has been fulfilled it continues to exist for others on account of being common to others (besides him). Â
2.23. The purpose of the coming together of the Purusa and Prakrti is gaining by the Purusa of the awareness of his true nature and the unfoldment of powers inherent in him and Prakrti. Â
2.24. Its cause is the lack of awareness of his Real nature. Â
2.25. The dissociation of Purusa and Prakrti brought about by the dispersion of Avidya is the real remedy and that is the Liberation of the Seer. Â
2.26. The uninterrupted practice of the awareness of the Real is the means of dispersion (of Avidya). Â
2.27. In his case the highest stage of Enlightenment is reached by seven stages. Â
2.28. From the practice of the component exercises of Yoga, on the destruction of impurity, arises spiritual illumination which develops into awareness of Reality. Â
2.29. Self-restraints, fixed observances, posture, regulation of breath, abstraction, concentration, contemplation, trance are the eight parts (of the self-discipline of Yoga). Â
2.30. Vows of self-restraint comprise abstention from violence, falsehood, theft, incontinence and acquisitiveness. Â
2.31. These (the five vows), not conditioned by class, place, time or occasion and extending to all stages constitute the Great Vow. Â
2.32. Purity, contentment, austerity, self-study and self-surrender constitute Observances. Â
2.33. When the mind is disturbed by improper thoughts constant pondering over the opposites (is the remedy). Â
2.34. As improper thoughts, emotions (and actions) such as those of violence etc., whether they are done (indulged in) caused to be done or abetted, whether caused by greed, anger or delusion, whether present in mild, medium or intense degree, result in endless pain and ignorance; so there is the necessity of pondering over the opposites. Â
2.35. On being firmly established in non-violence there is abandonment of hostility in (his) presence. Â
2.36. On being firmly established in truthfulness fruit (of action) rests on action (of the Yogi) only. Â
2.37. On being firmly established in honesty all kinds of gems present themselves (before the Yogi). Â
2.38. On being firmly established in sexual continence vigour (is) gained. Â
2.39. Non-possessiveness being confirmed there arises knowledge of the `how' and `wherefore' of existence. Â
2.40. From physical purity (arises) disgust for one's own body and disinclination to come in physical contact with others. Â
2.41. From mental purity (arises) purity of Sattva, cheerful-mindedness, one-pointedness, control of the senses and fitness for the vision of the Self. Â
2.42. Superlative happiness from contentment. Â
2.43. Perfection of the sense-organs and body after destruction of impurity by austerities. Â
2.44. By (or from) self-study union with the desired deity. Â
2.45. Accomplishment of Samadhi from resignation to Isvara. Â
2.46. Posture (should be) steady and comfortable. Â
2.47. By relaxation of effort and meditation on the `Endless' (posture is mastered). Â
2.48. From that no assaults from the pairs of opposites. Â
2.49. This having been (accomplished) Pranayama which is cessation of inspiration and expiration (follows). Â
2.50. (It is in) external, internal or suppressed modification; is regulated by place, time and number, (and becomes progressively) prolonged and subtle. Â
2.51. That Pranayama which goes beyond the sphere of internal and external is the fourth. Â
2.52. From that is dissolved the covering of light. Â
2.53. And the fitness of the mind for concentration. Â
2.54. Pratyahara or abstraction is, as it were, the imitation by the senses of the mind by withdrawing themselves from their objects. Â
2.55. Then follows the greatest mastery over the senses. Â
Vibhuti Pada
3.1. Concentration is the confining of the mind within a limited mental area (object of concentration). Â
3.2. Uninterrupted flow (of the mind) towards the object (chosen for meditation) is contemplation. Â
3.3. The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi. Â
3.4. The three taken together constitute Samyama. Â
3.5. By mastering it (Samyama) the light of the higher consciousness. Â
3.6. Its (of Samyama) use by stages. Â
3.7. The three are internal in relation to the preceding ones. Â
3.8. Even that (Sabija Samadhi) is external to the Seedless (Nirbija Samadhi). Â
3.9. Nirodha Parinama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which is disappearing and the impression which is taking its place. Â
3.10. Its flow becomes tranquil by repeated impression. Â
3.11. Samadhi transformation is the (gradual) setting of the distractions and simultaneous rising of one-pointedness. Â
3.12. Then, again, the condition of the mind in which the `object' (in the mind) which subsides is always exactly similar to the `object' which rises (in the next moment) is called Ekagrata-Parinama. Â
3.13. By this (by what has been said in the last four Sutras) the property, character, and condition-transformations in the elements and the sense-organs are also explained. Â
3.14. The substratum is that in which the properties - latent, active or unmanifest - inhere. Â
3.15. The cause of the difference in transformation is the difference in the underlying process. Â
3.16. By performing Samyama on the three kinds of transformations (Nirodha, Samadhi and Ekagrata) knowledge of the past and future. Â
3.17. The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being. Â
3.18. By direct perceptions of the impressions a knowledge of the previous birth. Â
3.19. (By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others. Â
3.20. But not also of other mental factors which support the mental image for that is not the object (of Samyama). Â
3.21. By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible. Â
3.22. From the above can be understood the disappearance of sound etc. Â
3.23. Karma is of two kinds: active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents. Â
3.24. (By performing Samyama) on friendliness etc. (comes) strength (of the quality). Â
3.25. (By performing Samyama) on the strengths (of animals) the strength of an elephant etc. Â
3.26. Knowledge of the small, the hidden of the distant by directing the light of superphysical faculty. Â
3.27. Knowledge of the Solar System by performing Samyama on the Sun. Â
3.28. (By performing Samyama) on the moon knowledge concerning the arrangement of stars. Â
3.29. (By performing Samyama) on the pole-star knowledge of their movements. Â
3.30. (By performing Samyama) on the navel centre knowledge of the organization of the body. Â
3.31. (By performing Samyama) on the gullet the cessation of hunger and thirst. Â
3.32. (By performing Samyama) on the Kurma-nadi steadiness. Â
3.33. (By performing Samyama on) the light under the crown of the head vision of perfected Beings. Â
3.34. (Knowledge of) everything from intuition. Â
3.35. (By performing Samyama) on the heart, awareness of the nature of the mind. Â
3.36. Experience is the result of inability to distinguish between the Purusa and the Sattva though they are absolutely distinct. Knowledge of the Purusa results from Samyama on the Self-interest (of the Purusa) apart from another's interest (of Prakrti). Â
3.37. Thence are produced intuitional hearing, touch, sight, taste and smell. Â
3.38. They are obstacles in the way of Samadhi and powers when the mind is outward-turned. Â
3.39. The mind can enter another's body on relaxation of the cause of bondage and from knowledge of passages. Â
3.40. By mastery over Udana levitation and non-contact with water, mire, thorns etc. Â
3.41. By mastery over Samana blazing of gastric fire. Â
3.42. By performing Samyama on the relation between Akasa and the ear superphysical hearing. Â
3.43. By performing Samyama on the relation between the body and Akasa and at the same time bringing about coalescence of the mind with light (things like) cotton down (there comes the power of) passage through space. Â
3.44. The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light. Â
3.45. Mastery over the Pañca-Bhutas by performing Samyama on their gross, constant, subtle, all-pervading and functional states. Â
3.46. Thence, the attainment of Animan etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements). Â
3.47. Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body. Â
3.48. Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions. Â
3.49. Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhana. Â
3.50. Only from the awareness of the distinction between Sattva and Purusa arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience). Â
3.51. By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya. Â
3.52. (There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various places because there is the possibility of the revival of evil. Â
3.53. Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession. Â
3.54. From it (Viveka-Jam-Jnanam) knowledge of distinction between similars which canot be distinguished by class, characteristic or position. Â
3.55. The highest knowledge born of the awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends the World Process. Â
3.56. Kaivalya is attained when there is equality of purity between the Purusa and Sattva. Â
Kaivalya Pada
4.1. The Siddhis (supernormal powers) are the result of birth, drugs, Mantras, austerities or Samadhi. Â
4.2. The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities. Â
4.3. The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field). Â
4.4. Artificially created minds (proceed) from `egoism' alone. Â
4.5. The one (natural) mind is the director of mover of the many (artifical) minds in their different activities. Â
4.6. Of these the mind born of meditiation is free from impressions. Â
4.7. Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others. Â
4.8. From these only those tendencies are manifested for which the conditions are favourable. Â
4.9. There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form. Â
4.10. And there is no beginning of them, the desire to live being eternal. Â
4.11. Being bound together as cause-effect, subtractum-object, they (effect i.e., Vasanas) disappear on their (cause i.e., Avidya) disappearance. Â
4.12. The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths. Â
4.13. They, whether manifest or unmanifest, are of the nature of Gunas. Â
4.14. The essence of the object consists in the uniqueness of transformation (of the Gunas). Â
4.15. The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path. Â
4.16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? Â
4.17. In consquence of the mind being coloured or not coloured by it, an object is known or unknown. Â
4.18. The modifications of the mind are always known to its lord on account of the changelessness of the Purusa. Â
4.19. Nor is it self-illuminative, for it is perceptible. Â
4.20. Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time. Â
4.21. If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also. Â
4.22. Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place. Â
4.23. The mind coloured by the Knower (i.e., the Purusa) and the Known is all-apprehending. Â
4.24. Through variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association. Â
4.25. The cessation (of desire) for dwelling in the consciousness of Atma for one who has seen the distinction. Â
4.26. Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya. Â
4.27. In the intervals arise other Pratyayas from the force of Samskaras. Â
4.28. Their removal like that of Klesas, as has been described. Â
4.29. In the case of one, who is able to maintain a constant state of Vairagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samadhi. Â
4.30. Then follows freedom from Klesas and Karmas. Â
4.31. Then, in consequence of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment). Â
4.32. The three Gunas having fulfilled their object the process of change (in the Gunas) comes to an end. Â
4.33. The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah. Â
4.34. Kaivalya is the state (of Enlightenment) following re-emergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness.
what's the spiritual mind? 
sounds quite holy, if you simplify it more clearly. we will understand better, if example is provided. these yoga people live poor and meditate. their self sacrafice ideology is praisworthy but their life style away from the crowd isn't. because the fools can turn to be the wise and for the wise like the yoga people, they fail to inspire the mass majority by living in a "away from society" fashion. such talk of consciousness sound like alien language for the majority because they fail to simplify, provide examples and influence them toward the good. actually they rarely try to do such influence. true wise men are like GHANDI. jump into the crowd and start influencing them with the teaching of toleration and peaceful revolution,
There is a very clear and easy to understand translation of the Yoga sutras of Patanjali written by MSI.
ISBN # 0-931783-17-8
The Yoga people? That's funny.... Yoga or Union is practiced to whatever degree it is understood. The essence of Union or Yoga is the Unification of the Self with the self, or the highest aspect of consciousness with the image or manifestation of experience and form, or again the body and consciousness. This is different than the mind and the body for the mind influenced by ideas and beliefs is limited to its ideas of consciousness and so the body is limited to ideas and beliefs.
Where Christ said I and my father are one he referred to the Union of the Self or God, Universal mind, that which cannot be contained in any single idea or form which is why time and space were not limited to any form and was easily manipulated and changed by intent. Walking on water, raising the dead, healing the sick become easy enough if beliefs are not locked into limitations derived from victim consciousness or being victim to the world around you.
It starts by asking who am I and then diving in to see just how far You go, that is Yoga. There is no limit to the infinite and no limitations other than those that are self imposed.
ISBN # 0-931783-17-8
The Yoga people? That's funny.... Yoga or Union is practiced to whatever degree it is understood. The essence of Union or Yoga is the Unification of the Self with the self, or the highest aspect of consciousness with the image or manifestation of experience and form, or again the body and consciousness. This is different than the mind and the body for the mind influenced by ideas and beliefs is limited to its ideas of consciousness and so the body is limited to ideas and beliefs.
Where Christ said I and my father are one he referred to the Union of the Self or God, Universal mind, that which cannot be contained in any single idea or form which is why time and space were not limited to any form and was easily manipulated and changed by intent. Walking on water, raising the dead, healing the sick become easy enough if beliefs are not locked into limitations derived from victim consciousness or being victim to the world around you.
It starts by asking who am I and then diving in to see just how far You go, that is Yoga. There is no limit to the infinite and no limitations other than those that are self imposed.
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