Karma clear.in.G

karma at work is pretty mechanical: thought-form is created and applied until desire is satisfied, which makes original thought-form stay in consciousness expanse as habitual tendency – becoming habitual tendency thought-form will then repeat itself within the mind that created it affecting the creator until dissolved
if, for example, an “i” had harbored desire to torture “another” and is executing it telepathically, this thought-form and all its accompanying thoughts-variations are reinforced by practice of repeated torture and will remain in the mind that conceived it after the desire to torture “another” is satisfied; created habitual tendency will ACT on the being whose mind has conceived it until dissolved (which implies that the torturer will face the practice of ahimsa (non-violence) until all thought-forms of torture and murder and other violence aimed at “others” and backfired against “self” are dissolved in the mind-field)… same mechanically works with any desire created in a state of ignorance of the law of how habitual tendencies of cognition are formed… this is why violence ALWAYS backfires against oneself having in mind that past present future are simultaneous…
is it why most people are afraid of being left tete-a-tete with their minds?
makes a lot of sense that 3 most sought for states of mind to be dissolved are ignorance, greed and hatred with all the resulting multitudes of thought-forms created from the beginning of individuation until realization of Truth… needing to be dissolved… technique of dissolving various mind-objects with all its memory bank is addressed in Yoga Sutras by Patanjali – how DO we all need to practice Ashtanga (Raja) Yoga to become ourselves free from “sins” we have created!
“Yoga has to do with examining ones internal states of consciousness, and clearing out the clouded mind, so that the jewel of the center of consciousness, the Self, can be experienced in its unalloyed purity.” ~ http://www.swamij.com/yoga-sutras.htm

 

Human Lineage

we all have this
Genetic Ascendancy of Angelic Human Lineage:
 
Breneau Founders Races: Emerald, Gold and Amethyst Order Breneau
Emerald Order: Elohei-Elohim
Gold Order: Seraphei-Seraphim
Amethyst Order: Bra-Ha-Rama
Density 5 Primal Light Fields (D13-D14-D15)
Ante-Matter Wave form
950 billion years ago
 
Anuhazi: Elohei-Elohim Feline-Hominid Emerald Order
Density 4 Pre-matter Hydroplasmic Field (D10-D11-D12)
Pre-matter liquid light form “Christos Race”
950 billion years ago Lyra-Aramatena
 
Azurites 48-strand DNA template Angelic Hominid
Blue-skinned Feline-Avian-Cetatean Hominid
Anuhazi (feline-hominid Elohei-Elohim Emerald Order)+
Cerez (avian-hominid Seraphei-Seraphim Gold Order)+
Inyu (cetatean-hominid Bra-Ha-Rama Amethyst Order)
Densities 1-4 (D1-D2-D3-D4-D5-D6-D7-D8-D9-D10-D11-D12)
Pre-matter, Etheric Matter, Semi-etheric Matter, Physical Matter forms
250 billion years ago, all Universal Star Gate locations (Gate-Gate-Paragate-ParaSamGate-Bodhi SwaHa! ~Prajna Paramita ManTra)
 
Oraphim 24-48 Strand DNA TEMPLATE Angelic Human
Azurite of Sirius B + Anuhazi of Lyra-Aramatena
Densities 2-4 (D4-D5-D6-D7-D8-D9)
Etheric Matter, Semi-etheric Matter Form
568 Million years ago Sirius B, Procyon, Orion-Mintaka, Gaia-Tara, Alcyone, Altair
 
Turaneusiam-1 Angelic Human 12 Strand DNA TEMPLATE – Tara
and MahaRaji 24-48 Strand DNA TEMPLATE Blue Human – Sirius B
(MahaRaji = Oraphim Human + Sirius B Azurite)
Densities 2-3 (D4-D5-D6-D7-D8-D9)
Etheric Matter, Semi-Etheric Matter form
560 Million years ago – Tara, Sirius B
 
Maji Cloister Host Race Angelic Humans 12-48 strand DNA TEMPLATE and Turaneusiam-2 12 Tribes Angelic Humans 12 Strand DNA TEMPLATE
Densities 1-4 (D1-D2-D3-D4-D5-D6-D7-D8-D9-D10-D11-D12)
Pre-matter, Etheric Matter, Semi-Etheric Matter, Physical Matter form
Seeding 1: Ur-Tarranate Cloister – 249,998,000 BC
Seeding 2: Dagos Cloister – 3,698,000 BC-846,800 BC
Seeding 3: Urtite Cloister – 798,000 BC
Earth, Tara, Gaia and parallel systems
(from lecture by Ashayana Deane, 2001)

Потемнежко тает

По вчерашней мнити о Правде Прави – Потемнежко тает – и во снах виделось как киношный павильон в пещере сменял тему представления и костюмы и суть племени берендеев с блудного на природно-чистые:

все есть УМ и СИЛЫ УМА

все ЕДИНО – без-прерывно

Природа облачилась в сферы и яйца радуг, но в сердцевине каждой ахамкары – Природа как она есть и ее безкрайнесть никогда не прерывается единя всех и вся будучи нами же во всех будь-тонах:

“The mundane experience of phenomena is called distorted perception, the confused perception of sentient beings. In the experience of someone who has pure perception, a house will be a celestial palace, there is no experience of earth, water, fire, or wind. Everything is rainbow light. How amazing!” Tulku Urgyen Rinpoche

как важны правильно подобранные слова! пробудившийся в Прави всегда словит правильно и слышен теми кто хочет услышать и пробудиться – и со-стояние раз-ума просветляется – за ним и око

потому гласит сего дня: “Потемнежко тает”

Преданность Любви к СанГха БудДха ДхарМа Хрестос Барбело Армозель Ориель Давиетаи Элелеть СоФия – без любви и преданности просветление не просветление

Любовь к Единственности что в Сердце всех проявленностей – без любви и сочувствия к заблудившимся раз-умом просветление не просветление

Любовь и Нежность и Радость и Сочувствие Любовью и Преданность Любви сияют из Сердца нашего природно коли раскрепоститься и отдаться ВОЛЕ СВЯТО – то возможно коли очистить разум от болезни вкушать тела убиенных и вредить – бди и мни ахимса дабы охранить… О!!!!

Правь ПравДа ПравВедьНость Свято

Вчера читала:

“Nothing remains of this present confusion when the distorted experience and confusion of conceptual thinking are completely cleared away. The manifestations of phenomena are merely the display of rainbow light. When there is no manifestation, there is just the space of primordial purity.” (mind (dharmata manas+buddhi(mahat)+chitta+ahamkara(ekkara)= antahkarana) is the generator of scalar waves(of sound and light) – all is “weaved” of waves of power of primordial emptiness be.coming as Atomas of Oneness – all art One and One art many simultaneously when expressing (be.coming be.causing) awesome power of Primordial Intelligence to sound and to light to express in “thought-forms”(rupas and ragas), which appear (as if individuated) spheres of primordial intelligence surrounded by the power: as musical notes are intelligence surrounded by its’ power to sound(each specific manifesting as individuated AND many-voiced ONE music at the same time in truth always remaining inseparable as “clear sky” – it is the power and sound that make All-Originating-Intelligence=Oneness appear as many spheres (hence Music of The Spheres)

OH! How thinking of Truth of Nature of The Essence makes us filled with LOVE expressing from the center of the body!

“The mundane experience of phenomena is called distorted perception, the confused perception of sentient beings. In the experience of someone who has pure perception, a house will be a celestial palace, there is no experience of earth, water, fire, or wind. Everything is rainbow light. How amazing! The houses are houses of rainbow light. You cannot say they do not exist, because there is no sense of concrete (as habitually seen by “physical” eyes) earth, fire, water or wind. This reveals their primordial non existence.

Awareness (rigpa) must return to the inner space. Having gotten lost in the progressive straying in SamSaRa, RigPa(awareness) must retrace its steps and return to primordial purity… Primordial purity has no concreteness. All the phenomena of SamSaRa and NirVaNa manifest from the space of primordial purity” ~ Tulku Urgyen Rinpoche

when thanks to instruction of Tulku Urgyen Rinpoche SAW both beneficial and harmful thought-forms (rupas and ragas) equally as expressions of intelligence emitting rainbow light, our own intelligence came back to the state of Natural PURITY in all-seeing-white (all-lights-originating frequency known as Nirvana) – black (void of expression) state of blind ignorance re-in-stated to primordially natural white – all-seeing-Nirvana

“the perfect method for be.coming quickly accustomed to the unfabricated state of awe.art.ness is to have devotion to enlightened beings (sangha) and compassion to unenlightened beings. Then, as it is said, – “in the moment of love, the empty essence dawns nakedly.” Devotion and compassion are both LOVE. Body, speech, and mind can FEEL overwhelmed with LOVE and, if you then look inwardly, it is like a sun unobscured by clouds. This is how past Kagyu and Nyingma practitioners could attain enlightenment without being learned. With little theoretical understanding they were able to gain experience, the great adornment of awe.art.ness.(“Body, speech, and mind can FEEL overwhelmed with LOVE and, if you then look inwardly, it is like a sun unobscured by clouds.” quite literally so! our intelligence expresses the state of LOVE and HEALTH visually as Sun in clear sky above calmness of azure ocean – the moment there is trauma of dis-harmony (ill-feeling) to state of LOVE caused by ignorant expression our intelligence visualizes the event as cloud(s) appearing in clear sky and the house of separation appearing standing upon the sands (separated from the ocean) with individuated being clad in black (color of ignorance) standing in the house to oppose). It takes real mastery to heal dis-harmony immediately as it occurs to avoid further complications to ever be in the state of LOVE and HEALTH like a sun unobscured by clouds) “…experience should be without dualistic clinging since experience with clinging has no benefit. Swift attainment of enlightenment depends on trust and devotion towards the Three Jewels (Dharma, Buddha, Sangha), and compassion toward our mother sentient beings. The nature of (all-intelligent) emptiness can nakedly manifest when we have these. This is the supreme path of unity devoid of errors.” ~ Tulku Urgyen Rinpoche

all thought-forms are spheres expressing intelligent vibration – all spheres art “rays” of relationships between-within oneself simultaneously being without space created by waves (hence visual of all originating dot(bindu in the circle) and sun in the clear sky)

we so love every truth-full expression of Oneness that want to reflect urges to remember – it is said that manifestations of unmanifest are like mirrors and reflect with praise of Love for it is for Their(Father-Mother-Sun) sake we came into being:

“And his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his mind, She is the forethought of the All – her light shines like his light – the perfect power which is the image of the invisible, virginal Spirit who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the first man, the holy Spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth.” (Apocryphon of John)

Oh urge to be as perfect as all-be.coming-Intelligence-in-Powers! – will to reflect purely

Да Святиться Воля Твоя!

СвятоПравь ПравДа ПравВедьНость Свято!

Свят Собор!

Хрестос!

Е-в-Хари-с-ти-я!

МаленьКий как БольшОй!

Малая Воля Святиться Великой!

Наивеликая Сила в точке – Малая Сила во множестве

То множество точкой единою снова

УМ

БУДЬ

РАс!

Ум – возбудитель волн силы

Yoga SutRas PatanJali

Interpretive Translation
Presented by
Swami Jnaneshvara Bharatim

http://www.SwamiJ.com

(with some editing (English words substituting for their Sanskrit originals – f.e. “false identity” is substituted by ahamkara (identity), where ahamkara is onion-like levels of identity=individuation=indivi(sible)dua(lity)tion, – to preserve the integrity of TRUE significance of individuation (ahamkara) as divine act rather than labeling it falsely as false identities))

The Yoga Sutras of Patanjali succinctly outlines the art and science of Yoga meditation
for Self-Realization. It is a process of systematically encountering, examining, and
transcending each of the various gross and subtle levels of Ahamkara (identity) in the mind
field, until the jewel of all-originating (all levels of ahamkara) Self comes shining through.
This is an interpretive translation of the Yoga Sutra, expanding the number of English
words, so as to allow the practical instructions to be clearer. For example, sutra 1.2
defines Yoga with some 25 English words, rather than only 4 Sanskrit words. The
practices of the Yoga Sutras are extremely practical, though it can seem quite
complicated when trying to sort through the language. By providing expanded,
interpretive translations, the practical meaning of the suggestions more easily comes
through. The individual transliterated Sanskrit words also have a large number of
English translations, so as to give a more thorough understanding.
Commentaries on the Sutras are on http://www.SwamiJ.com, as well as other learning aids.
These include an extensive Introduction, a Main page presenting a visual outline and
summary of the entire Yoga Sutra, and a list of Reminder Questions, which serve as a
self-study guide.
When Patanjali codified, or compiled the Yoga Sutras, it was not that a new system
was created, but rather, the ancient practices were summarized in an extremely
organized and terse way. While the Yoga Sutras are thought to be as old as 400 BCE,
archaeological evidence and other texts suggest that the methods described in the
Yoga Sutras were being practiced as early as 3000 BCE. Oral tradition states that the
period may be even longer.
Yoga means union of the parts of ourselves, which were never divided in the first
place. Yoga literally means to yoke, from the root yuj, which means to join; it is the
same as the absorption in the state of samadhi. Sutra means thread, and this thread,
or multiple threads weave a tapestry of insight and direct experience.
Swami Rama explains, “There have been many scholarly commentaries on the Yoga
Sutras, but all the commentaries miss something very practical. Such commentaries
can only satisfy the intellect, but do not actually help you beyond that: ‘yogash chitta
vritti narodha’–yoga is the control of the ‘modifications’ of the mind. Narodha means
control; there is no other English word for it. Control doesn’t mean suppression, but
channeling or regulating.”
In the tradition of the Himalayan masters, Yoga, Vedanta, and Tantra complement one
another, leading one systematically along the path to Self-realization. The aspirant
clears the mind through the practice of Yoga meditation as codified in the Yoga Sutras
of Patanjali, does self-enquiry of Vedanta, and then breaks through the final barrier
with Tantra, experiencing the heights of kundalini awakening.

Table of Contents of Yoga Sutras

Chapter 1: Concentration (Samadhi Pada)
What is Yoga? (1.1-1.4)
Un-coloring your thoughts (1.5-1.11)
Practice and non-attachment (1.12-1.16)
Types of concentration (1.17-1.18)
Efforts and commitment (1.19-1.22)
Contemplation on PraNava (known as AUM or OM) (1.23-1.29)
Obstacles and solutions (1.30-1.32)
Stabilizing and clearing the mind (1.33-1.39)
After stabilizing the mind (1.40-1.51)

Chapter 2: Practices (Sadhana Pada)
Minimizing gross colorings that veil the Self (2.1-2.9)
Dealing with subtle impressions that veil the Self (2.10-2.11)
Breaking the alliance of karma (2.12-2.25)
The 8 rungs of Yoga are for discrimination (2.26-2.29)
Yamas and Niyamas, rungs #1 and #2 (2.30-2.34)
Benefits from the Yamas and Niyamas (2.35-2.45)
Asana or meditation posture, rung #3 of 8 (2.46-2.48)
Pranayama and breath control, rung #4 of 8 (2.49-2.53)
Pratyahara or sense withdrawal, rung #5 of 8 (2.54-2.55)

Chapter 3: Progressing (Vibhuti Pada)
Dharana, Dhyana, Samadhi, rungs #6, #7, and #8 (3.1-3.3)
Samyama is the finer tool (3.4-3.6)
Internal is seen to be external (3.7-3.8)
Witnessing subtle transitions with Samyama (3.9-3.16)
Experiences from Samyama (3.17-3.37)
What to do with subtle experiences (3.38)
More attainments from Samyama (3.39-3.49)
Renunciation that brings kaivalya or liberation (3.50-3.52)
Higher discrimination through Samyama (3.53-3.56)

Chapter 4: Liberation (Kaivalya Pada)
Means of attaining experience (4.1-4.3)
Emergence and mastery of mind (4.4-4.6)
Actions and karma (4.7-4.8)
Subconscious impressions (4.9-4.12)
Objects and the 3 gunas (4.13-4.14)
Mind perceiving objects (4.15-4.17)
Illumination of the mind (4.18-4.21)
Buddhi, discrimination, and liberation (4.22-4.26)
Breaches in enlightenment (4.27-4.28)
Perpetual enlightenment (4.29-4.30)
Knowables become few (4.31)
Gunas and liberation or Kaivalya (4.32-4.34)
Yoga Sutras of Patanjali – Swami Jnaneshvara Bharati

(SutRa is every phrase-Yoga Sutras=sutras of union (sut=essense(of)ra=fire(flame)& one))
Chapter 1: Concentration (Samadhi Pada)
What is Yoga? (1.1-1.4)

1.1  (atha yoga anushasanam)
atha = now, at this auspicious moment; implying the transition to this practice
and pursuit, after prior preparation; implying a blessing at this moment of
transition
yoga = of yoga, union; literally, to yoke, from the root yuj, which means to
join or to integrate; same as the absorption in samadhi
anu = within, or following tradition; implies being subsequent to something
else, in this case, the prior preparation
shasanam = instruction, discipline, training, teaching, exposition, explanation;
Shas implies the imparting of teaching that happens along with discipline (sha=peace, sa=truth, nam=name)

1.2. (yogash chitta vritti nirodhah)
• yoga = of yoga, union; literally, to yoke, from the root yuj, which means to
join; same as the absorption in samadhi
• chitta = of the consciousness of the mind-field
• vritti = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
• nirodhah = control, regulation, channeling, mastery, integration, coordination,
understanding, stilling, quieting, setting aside of

1.3. (tada drashtuh svarupe avasthanam)
tada = then, at that time; at the time of concentration and meditation
drashtuh = the seer’s, of the soul, witness, Atman, Self; from the root drsh,
which means to see (It is significant to note that Patanjali is not trying to
define who is the seer, or the nature of that seer. This is left to be answered or
resolved in direct experience.)
svarupe = in its own nature, own form or essence; (sva = own; rupa = form)
avasthanam = stability, settling, remaining, being in a state, resting, standing,
lying, abiding; the root stha means to stand

1.4 (vritti sarupyam itaratra)
vritti = of the operations, activities, fluctuations, modifications, changes, or
various forms (of the mind-field)
sarupyam = similarity, assimilation, appearance of, identification of form or
nature, conformity with the shape of; the root sa means with, and rupa means
form
itaratra = elsewhere, at other times, when not in that state of realization above

Un-coloring your thoughts (1.5-1.11)

1.5 (vrittayah pancatayah klishta aklishta)
vrittayah = the vrittis are
pancatayah = five fold (and of two kinds); panch means five
klishta = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
aklishta = uncolored, not painful, not afflicted, pure; not imbued with kleshas;
the root a- means without or in the absence of; hence, without the coloring
called klishta

1.6 (pramana viparyaya vikalpa nidra smritayah)
pramana = real or valid cognition, right knowledge, valid proof, seeing clearly
viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong
knowledge, misconception, incorrect knowing, not seeing clearly
vikalpah = imagination, verbal misconception or delusion, fantasy,
hallucination (vi prefix is added whenever individuated thus incomplete(erroneous) – f.e. individuated vi-par(parvati)ya-ya and vi-kalpah whereas truthful is parya-ya (as in consort of IshVara-ShiVam Uma changed to Parvati) and kalpa=aeon)
nidra = deep sleep
smritayah = memory, remembering

1.7 (pratyaksha anumana agamah pramanani)
pratyaksha = direct perception or cognition
anumana = with(within) mana, inference, reasoning, deduction
agamah = authority, testimony, validation, competent evidence
pramanani = of real cognition, real knowing, seeing clearly, of valid proofs, sources of real & valid cognition=knowing

1.8 (viparyayah mithya jnanam atad rupa pratistham)
viparyayah = unreal cognition, indiscrimination, perverse cognition, wrong
knowledge, misconception, incorrect knowing, not seeing clearly
mithya = of the unreal, of the false, erroneous, illusory
jnanam = knowing, knowledge
atad = not its own, not that
rupa = form, nature, appearance
pratistham = based on, possessing, established, occupying, steadfast, standing

1.9 (shabda jnana anupati vastu shunyah vikalpah)
shabda = word, sound, verbal expression
jnana = by knowledge, knowing
anupati = following, in sequence, depending upon
vastu = a reality, real object, existent
shunyah = devoid, without, empty
vikalpah = imagination, verbal misconception or delusion, fantasy,
hallucination

1.10 (abhava pratyaya alambana vritti nidra)
abhava = absence, non-existence, non-occurrence, negation, voidness,
nothingness
pratyaya = the cause, the feeling, causal or cognitive principle, notion, content
of mind, presented idea, cognition
alambana = support, substratum, leaning on, dependent on, having as a base
or foundation
vritti = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
nidra = deep sleep

1.11 (anubhuta vishaya asampramoshah smritih)
anubhuta = experienced
vishaya = objects of experience, impressions
asampramoshah = not being stolen, not being lost, not having addition
smritih = memory, remembering
Practice and non-attachment (1.12-1.16)

1.12 (abhyasa vairagyabhyam tat nirodhah)
abhyasa = by or with practice, repeated practice
vairagyabhyam = non-attachment, by desirelessness or dispassion, neutrality
or absence of coloring, without attraction or aversion
tat = of those, through that of (tat sat: “Tat – ‘That’ which is the beautiful and loving, full of qualities, the Omnipotent, Omniscient and Omnipresent and Kutastha (that which remains unchanged) Saguna Brahman. Sat – ‘truth’ which the indescribable Absolute Truth or Sivam or Nirguna Brahman)
nirodhah = control, regulation, channeling, mastery, integration, coordination,
understanding, stilling, quieting, setting aside of

1.13 (tatra sthitau yatnah abhyasa)
tatra = that “ra” (ta=suchness (saguna) + ra=fire, flame, oneness = suchness as flame and oneness, which is True guna=SaGuna of Self)
sthitau = stability, steadiness, stable tranquility, undisturbed calmness
yatnah = effort, persistent exertion, sustained struggle, endeavour
abhyasa = by or with practice, repeated practice

(see candle as flame melts it ever remaining tranquil – this is the essence of abhyasa)

1.14 (sah tu dirgha kala nairantaira satkara asevitah dridha bhumih)
sah = true (true practice)
tu = and, but, however
dirgha = long time (dirgha = long; kala = time)
nairantaira = without interruption, continually,
satkara = with devotion, sincerity, respect, reverence, positive attitude, true
action (Sat=Truth, NirGuna + see meaning of kara here: http://spokensanskrit.de/index.php?tinput=kara&direction=SE&script=&link=yes )
asevitah = pursued, practiced, cultivated, attended to, done with assiduous
attention
dridha-bhumih = stable, solid foundation, firmly rooted, of firm ground (dridha
= firm; bhumih = ground)

1.15 (drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam)
drista = seen, perceived
anushravika = revealed, scriptural, heard in tradition
vishaya = objects, subjects, matters of experience
vitrishnasya = of one who is free from desire or craving
vashikara = supreme mastery, total control
sanjna = awareness, consciousness, knowing
vairagyam = non-attachment, desirelessness, dispassion, neutrality or absence
of coloring, without attraction or aversion

1.16 (tat param purusha khyateh guna vaitrshnyam)
tat = that
param = is higher, superior, supreme, transcendent
purusha = pure consciousness, Self
khyateh = through knowledge, vision, discernment
guna = elements, prime qualities, constituents, attributes; (including three gunas of
sattvas, rajas, tamas)
vaitrshnyam = state of freedom from desire or craving (for the gunas=having qualities yet being detached from desire to have them)

Types of concentration (1.17-1.18)

1.17 The deep absorption of attention on an object is of four kinds, 1) gross (vitarka),
2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and
is called samprajnata samadhi.
(vitarka vichara ananda asmita rupa anugamat samprajnatah)
• vitarka = gross thought or reasoning
• vichara = subtle thought
• ananda = bliss, ecstasy
• asmita = I-ness, individuality
• rupa = appearances, nature, form
• anugamat = accompanied by, associated with
• samprajnatah = cognitive absorption, lower samadhi

1.18 The other kind of samadhi is asamprajnata samadhi, and has no object in which
attention is absorbed, wherein only latent impressions remain; attainment of this state
is preceded by the constant practice of allowing all of the gross and subtle fluctuations
of mind to recede back into the field from which they arose.
(virama pratyaya abhyasa purvah samskara shesha anyah)
• virama = cessation, stopping, receding
• pratyaya = cause, cognitive principle, content of mind, cognition
• abhyasa = practice
• purvah = preceding, coming before
• samskara = deep impressions, imprints in the unconscious, deepest habits,
subliminal activators, traces
• shesha = residual, subliminal (King Naga associated with Shiva is called Shesha – Shesha is used to churn the ocean of milk as well as is the source of cosmic poison held by Shiva in his throat)
• anyah = the other (the other samadhi)

Efforts and commitment (1.19-1.22)
1.19 Some who have attained higher levels (videhas) or know unmanifest nature
(prakritilayas), are drawn into birth in this world by the remaining latent impressions and more naturally come to these states of samadhi.
(bhava pratyayah videha prakriti layanam)
• bhava = objective existence, becoming
• pratyayah = cause, cognitive principle, content of mind, cognition
• videha = bodiless, disembodied
• prakriti = creative cause, subtlest material cause, nature
• layanam = dissolved, merged into

1.20 Others follow a five-fold systematic path of 1) faithful certainty in the path, 2)
directing energy towards the practices, 3) repeated memory of the path and the
process of stilling the mind, 4) training in deep concentration, and 5) the pursuit of
real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.
(shraddha virya smriti samadhi prajna purvakah itaresham)
• shraddha = unconditional faith, trust, confidence, belief, certainty
• virya = energy, strength of will
• smriti = memory, intentful remembrance, mindfulness
• samadhi = deep absorption of meditation, entasy
• prajna = wisdom, discernment, super cognitive
• purvakah = preceding, coming before, prerequisite
• itaresham = of other people

1.21 Those who pursue their practices with intensity of feeling, vigor, and firm
conviction achieve concentration and the fruits thereof more quickly, compared to
those of medium or lesser intensity.
(tivra samvega asannah)
• tivra = rate is fast, speedy
• samvega = momentum, force, vigor, conviction, enthusiasm
• asannah = very close, near, speedy
1.22 For those with intense practices and intense conviction (1.21), there are three
more subdivisions of practice, those of mild intensity, medium intensity, and intense
intensity.
(mridu madhya adhimatra tatah api visheshah
• mridu = mild, slow
• madhya = medium, middling
• adhimatra = intense, strong
• tatah = from that
• api = also
• visheshah = differentiation, distinction
Contemplation on AUM or OM (1.23-1.29)
1.23 From a special process of devotion and letting go into the creative source from
which we emerged (ishvara pranidhana), the coming of samadhi is imminent.
(ishvara pranidhana va)
• ishvara = creative source, pure consciousness, purusha, God, supreme Guru or
teacher
• pranidhana = practicing the presence, sincerity, dedication, devotion,
surrender of fruits of practice
• va = or
1.24 That creative source (ishvara) is a particular consciousness (purusha) that is
unaffected by colorings (kleshas), actions (karmas), or results of those actions that
happen when latent impressions stir and cause those actions.
(klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara
• klesha = colored, painful, afflicted, impure; the root klish means to cause
trouble
• karma = actions,
• vipaka = fruits of, maturing, ripening
• ashayaih = by the vehicles, resting place, storage of traces, propensities,
accumulations
• aparamristah = untouched, unsmeared
• purusha-vishesha = a consciousness, a special or distinct purusha (purusha =
a consciousness; vishesha = special, distinct)
• ishvara = creative source, God, supreme Guru or teacher
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1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its
highest development and cannot be exceeded.
(tatra niratishayam sarvajna bijam)
• tatra = there, in that (in that special purusha)
• niratishayam = unsurpassed, not exceeded by any others, limitless
• sarvajna = all knowing (sarva = all; jna = knowing)
• bijam = seed
1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since
it is not limited by the constraint of time.
(purvesham api guruh kalena anavachchhedat)
• purvesham = of the first, former, earlier, ancient
• api = too, also
• guruh = teacher
• kalena = by time
• anavachchhedat = not limited by (time), no break or division, continuous
1.27 The sacred word designating this creative source is the sound OM, called
pranava.
(tasya vachakah pranavah)
• tasya = of that
• vachakah = designator, signifier, indicator, term
• pranavah = the mantra AUM or OM
1.28 This sound is remembered with deep feeling for the meaning of what it
represents.
(tat japah tat artha bhavanam)
• tat = its
• japah = repeated remembrance
• tat = its
• artha = meaning
• bhavanam = understanding with feeling, absorbing, dwelling upon
1.29 From that remembering comes the realization of the individual Self and the
removal of obstacles.
(tatah pratyak chetana adhigamah api antaraya abhavash cha)
• tatah = thence
• pratyak = individual
• chetana = consciousness
• adhigamah = understanding, realization, attainment
• api = also
• antaraya = of obstacles or impediments
• abhavash = absence, disappearance, removal
• cha = and, also
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Obstacles and solutions (1.30-1.32)
1.30 Nine kinds of distractions come that are obstacles naturally encountered on the
path, and are physical illness, tendency of the mind to not work efficiently, doubt or
indecision, lack of attention to pursuing the means of samadhi, laziness in mind and
body, failure to regulate the desire for worldly objects, incorrect assumptions or
thinking, failing to attain stages of the practice, and instability in maintaining a level of
practice once attained.
(vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdhabhumikatva
anavasthitatva chitta vikshepa te antarayah)
• vyadhi = disease, illness, sickness
• styana = mental laziness, inefficiency, idleness, procrastination, dullness
• samshaya = indecision, doubt
• pramada = carelessness, negligence
• alasya = sloth, languor, laziness
• avirati = sensuality, want of non-attachment, non-abstention, craving
• bhranti-darshana = false views or perception, confusion of philosophies
(bhranti = false; darshana = views, perception)
• alabdha-bhumikatva = failing to attain stages of practice (alabdha = not
obtaining; bhumikatva = stage, state, firm ground)
• anavasthitatva = instability, slipping down, inability to maintain
• chitta-vikshepa = distractions of the mind (chitta = mind field; vikshepa =
distractions, diversions)
• te = they are, these are
• antarayah = obstacles, impediments
1.31 From these obstacles, there are four other consequences that also arise, and
these are: 1) mental or physical pain, 2) sadness or dejection, 3) restlessness,
shakiness, or anxiety, and 4) irregularities in the exhalation and inhalation of breath.
(duhkha daurmanasya angam-ejayatva shvasa prashvasah vikshepa sahabhuva)
• duhkha = pain (mental or physical)
• daurmanasya = sadness, despair, dejection, frustration, depression, anguish
• angam-ejayatva = shakiness, unsteadiness, movement, tremor of the limbs or
body (anga = limbs or body)
• shvasa = inhalation, inspiration (implying irregular inhalation)
• prashvasah = exhalation, expiration (implying irregular exhalation)
• vikshepa = distractions
• sahabhuva = companions, accompaniments, correlates
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1.32 To prevent or deal with these nine obstacles and their four consequences, the
recommendation is to make the mind one-pointed, training it how to focus on a single
principle or object.
(tat pratisedha artham eka tattva abhyasah)
• tat = those, their
• pratisedha = prevention, negation, neutralizing, prohibition, opposing, voiding,
removal
• artham = for, for the purpose of, in order to
• eka = single,
• tattva = truth, principle, subject, reality
• abhyasah = practice, cultivating that habit
Stabilizing and clearing the mind (1.33-1.39)
1.33 In relationships, the mind becomes purified by cultivating feelings of friendliness
towards those who are happy, compassion for those who are suffering, goodwill
towards those who are virtuous, and indifference or neutrality towards those we
perceive as wicked or evil.
(maitri karuna mudita upekshanam sukha duhka punya apunya vishayanam
bhavanatah chitta prasadanam)
• maitri = friendliness, pleasantness, lovingness
• karuna = compassion, mercy
• mudita = gladness, goodwill
• upekshanam = acceptance, equanimity, indifference, disregard, neutrality
• sukha = happy, comfortable, joyous
• duhka = pain, misery, suffering, sorrow
• punya = virtuous, meritorious, benevolent
• apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious,
• vishayanam = regarding those subjects, in relation to those objects
• bhavanatah = by cultivating habits, by constant reflection, developing attitude,
cultivating, impressing on oneself
• chitta = mind field, consciousness
• prasadanam = purified, clear, serene, pleasant, pacified, undisturbed, peaceful,
calm
1.34 The mind is also calmed by regulating the breath, particularly attending to
exhalation and the natural stilling of breath that comes from such practice.
(prachchhardana vidharanabhyam va pranayama)
• prachchhardana = gentle exhalation through the nostrils
• vidharanabhyam = expansion or regulation, control
• va = or (or other practices in 1.34-1.39)
• pranasya = of prana
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1.35 The inner concentration on the process of sensory experiencing, done in a way
that leads towards higher, subtle sense perception; this also leads to stability and
tranquility of the mind.
(vishayavati va pravritti utpanna manasah sthiti nibandhani)
• vishayavati = of the sensing experience
• va = or (or other practices in 1.34-1.39)
• pravritti = higher perception, activity, inclinations
• utpanna = arising, appearing, manifesting
• manasah = mind, mental, manas
• sthiti = stability, steadiness, stable tranquility, undisturbed calmness
• nibandhani = firmly establishes, causes, seals, holds
1.36 Or concentration on a painless inner state of lucidness and luminosity also brings
stability and tranquility.
(vishoka va jyotishmati)
• vishoka = state free from pain, grief, sorrow, or suffering
• va = or (or other practices in 1.34-1.39)
• jyotishmati = the bright effulgence, lucidity, luminosity, inner light, supreme or
divine light
1.37 Or contemplating on having a mind that is free from desires, the mind gets
stabilized and tranquil.
(vita raga vishayam va chittam)
• vita = without, devoid of
• raga = attachment, desires, attraction
• vishayam = objects of the senses
• va = or (or other practices in 1.34-1.39)
• chittam = of the consciousness of the mind-field
1.38 Or by focusing on the nature of the stream in the dream state or the nature of
the state of dreamless sleep, the mind becomes stabilized and tranquil.
(svapna nidra jnana alambanam va)
• svapna = dream (focusing on the nature of the state of dreaming itself, not the
content of dreams)
• nidra = sleep (focusing on the state itself, as an object)
• jnana = knowledge, study, investigation, awareness, observation
• alambanam = having as support for attention, object of concentration
• va = or (or other practices in 1.34-1.39)
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1.39 Or by contemplating or concentrating on whatever object or principle one may
like, or towards which one has a predisposition, the mind becomes stable and tranquil.
(yatha abhimata dhyanat va)
• yatha = as, according to
• abhimata = one’s own predisposition, choice, desire, want, like, familiarity,
agreeableness
• dhyanat = meditate on
• va = or (or other practices above in sutras 1.34-1.39)
After stabilizing the mind (1.40-1.51)
1.40 When, through such practices (as previously described in 1.33-1.39), the mind
develops the power of becoming stable on the smallest size object as well as on the
largest, then the mind truly comes under control.
(parma-anu parama-mahattva antah asya vashikarah)
• parma-anu= from the minutest (parma = most; anu = minutest, smallest)
• parama-mahattva = ultimate magnitude (parama = ultimate, maximum;
mahattva = infinity, largeness magnitude)
• antah = end, extending to
• asya = of this, of his or hers (who has
• vashikarah = mastery, power
1.41 When the modifications of mind have become weakened, the mind becomes like
a transparent crystal, and thus can easily take on the qualities of whatever object
observed, whether that object be the observer, the means of observing, or an object
observed, in a process of engrossment called samapattih.
(kshinna-vritti abhijatasya iva maneh grahitri grahana grahyeshu tat-stha tat-anjanata
samapattih)
• kshinna-vritti = with modifications of mind weakened (kshinna = weakened;
vritti = modifications of mind)
• abhijatasya = transparent, purified
• iva = like
• maneh = of a crystal
• grahitri = the knower, apprehender, observer
• grahana = process of knowing or apprehending, instrument of knowing
• grahyeshu = the knowable, knowledge, apprehended objects
• tat-stha = remaining in it, being stable on them, on which it stays or rests
• tat-anjanata = taking on the coloring of that, coalescing with, appearing to
take the shape of the object
• samapattih = engrossment, coincidence, complete absorption, transmute into
likeness, total balance
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1.42 One type of such an engrossment (samapattih) is one in which there is a mixture
of three things, a word or name going with the object, the meaning or identity of that
object, and the knowledge associated with that object; this engrossment is known as
savitarka samapattih (associated with gross objects).
(tatra shabda artha jnana vikalpah sankirna savitarka samapattih)
• tatra = there, among these, in that
• shabda = sound, word
• artha = meaning
• jnana = knowledge, idea
• vikalpah = with options
• sankirna = mixed with, commingled, interspersed
• savitarka = accompanied with gross thoughts (sa = with; vitarka = gross
thoughts)
• samapattih = engrossment, coincidence, complete absorption, transmute into
likeness
1.43 When the memory or storehouse of modifications of mind is purified, then the
mind appears to be devoid of its own nature and only the object on which it is
contemplating appears to shine forward; this type of engrossment is known as
nirvitarka samapattih.
(smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka)
• smriti = of memory
• pari-shuddhau = upon purification (pari = upon; shuddhau = purification)
• svarupa-shunya = devoid of its own nature (shunya = devoid; svarupa = its
own nature)
• iva = as it were
• artha-matra = only the object (artha = object; matra = only)
• nirbhasa = illuminative, shining brightly
• nirvitarka = without a gross thought (nir = without; vitarka = gross thought)
1.44 In the same way that these engrossments operate with gross objects in savitarka
samapattih, the engrossment with subtle objects also operates, and is known as
savichara and nirvichara samapattih.
(etaya eva savichara nirvichara cha sukshma-vishaya vyakhyata)
• etaya = by this
• eva = also
• savichara = accompanied by subtle thoughts (sa = with; vichara = subtle
thoughts)
• nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle
thoughts)
• cha = and
• sukshma-vishaya = having subtle for their objects (sukshma = subtle; vishaya
= objects)
• vyakhyata = are explained, described, defined
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1.45 Having such subtle objects extends all the way up to unmanifest prakriti.
(sukshma vishayatvam cha alinga paryavasanam)
• sukshma = subtle
• vishayatvam = of having as objects
• cha = and
• alinga = without a mark or trace, unmanifest prakriti (subtlest matter)
• paryavasanam = extending up to, ending at
1.46 These four varieties of engrossment are the only kinds of concentrations
(samadhi) which are objective, and have a seed of an object.
(tah eva sabijah samadhih)
• tah = these, those, they
• eva = only
• sabijah = with seed, seeded
• samadhih = deep absorption of meditation, entasy
1.47 As one gains proficiency in the undisturbed flow in nirvichara, a purity and
luminosity of the inner instrument of mind is developed.
(nirvichara vaisharadye adhyatma prasadah)
• nirvichara = devoid of subtle thoughts (nir = without; vichara = subtle
thoughts)
• vaisharadye = with undisturbed flow,
• adhyatma = spiritual, regarding the atman or true Self
• prasadah = purity, luminosity, illumination, clearness
1.48 The experiential knowledge that is gained in that state is one of essential wisdom
and is filled with truth.
(ritambhara tatra prajna)
• ritambhara = filled with higher truth, essence, supreme cognition
• tatra = there
• prajna = knowledge, wisdom, insight
1.49 That knowledge is different from the knowledge that is commingled with
testimony or through inference, because it relates directly to the specifics of the
object, rather than to those words or other concepts.
(shruta anumana prajnabhyam anya-vishaya vishesha-arthatvat)
• shruta = testimony, heard, learned, from tradition
• anumana = inference, reasoning, deduction
• prajnabhyam = from those kinds of knowledge
• anya-vishaya = having different objects (anya = different; vishaya = objects,
fields, realms, domains)
• vishesha-arthatvat = relating to particular objects, purpose, or significance
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1.50 This type of knowledge that is filled with truth creates latent impressions in the
mind-field, and those new impressions tend to reduce the formation of other less
useful forms of habitual latent impressions.
(tajjah samskarah anya samskara paribandhi)
• tajjah = arising or producing from that
• samskarah = deep impressions, residual imprints, activating imprints
• anya = of other
• samskara = deep impressions, residual imprints, activating imprints
• paribandhi = impeding, obstructing, reducing, opposing, inhibiting
1.51 When even these latent impressions from truth filled knowledge recede along
with the other impressions, then there is objectless concentration.
(tasya api nirodhe sarva nirodhat nirbijah samadhih)
• tasya = of that
• api = too
• nirodhe = receding, mastery, coordination, control, regulation, setting aside of
• sarva = of all
• nirodhat = through nirodhah (nirodhah = control, regulation, channeling,
mastery, integration, coordination, understanding, stilling, quieting, setting
aside of)
• nirbijah = without a seed, seedless (nir = without; bijah = seed)
• samadhih = deep absorption of meditation, entasy
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Chapter 2: Practices (Sadhana Pada)
Minimizing gross colorings that veil the Self (2.1-2.9)
2.1 Yoga in the form of action (kriya yoga) has three parts: 1) training and purifying
the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3)
devotion and letting go into the creative source from which we emerged (ishvara
pranidhana).
(tapah svadhyaya ishvara-pranidhana kriya-yogah)
• tapah = accepting the purifying aspects of painful experience, purifying action,
training the senses
• svadhyaya = self-study in the context of teachings, remembrance of sacred
word or mantra
• ishvara = creative source, causal field, God, supreme Guru or teacher
• pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
• kriya-yogah = yoga of practice, action, practical yoga
2.2 That Yoga of action (kriya yoga) is practiced to bring about samadhi and to
minimize the colored thought patterns (kleshas).
(samadhi bhavana arthah klesha tanu karanarthah cha)
• samadhi = deep absorption of meditation, the state of perfected concentration
• bhavana = to bring about, cultivate
• arthah = for the purpose of
• klesha = colored, painful, afflicted, impure
• tanu-karana = minimize, to make fine, attenuate, weaken
• arthah = for the purpose
• cha = and
2.3 There are five kinds of coloring (kleshas): 1) forgetting, or ignorance about the
true nature of things (avidya), 2) I-ness, individuality, or egoism (asmita), 3)
attachment or addiction to mental impressions or objects (raga), 4) aversion to
thought patterns or objects (dvesha), and 5) love of these as being life itself, as well
as fear of their loss as being death.
(avidya asmita raga dvesha abhinivesha pancha klesha)
• avidya = spiritual forgetting, ignorance, veiling, nescience
• asmita = associated with I-ness
• raga = attraction or drawing to, addiction
• dvesha = aversion or pushing away, hatred
• abhinivesha = resistance to loss, fear of death of identity, desire for continuity,
clinging to the life of
• pancha = five
• klesha = colored, painful, afflicted, impure; the root klish means to cause
trouble; (klesha is the noun form of the adjective klishta)
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2.4 The root forgetting or ignorance of the nature of things (avidya) is the breeding
ground for the other of the five colorings (kleshas), and each of these is in one of four
states: 1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or
separated from temporarily, or 4) active and producing thoughts or actions to varying
degrees.
(avidya kshetram uttaresham prasupta tanu vicchinna udaranam)
• avidya = spiritual forgetting, ignorance, veiling, nescience
• kshetram = field, breeding ground
• uttaresham = for the others
• prasupta = dormant, latent, seed
• tanu = attenuated, weakened
• vicchinna = distanced, separated, cut off, intercepted, alternated
• udaranam = fully active, aroused, sustained
2.5 Ignorance (avidya) is of four types: 1) regarding that which is transient as eternal,
2) mistaking the impure for pure, 3) thinking that which brings misery to bring
happiness, and 4) taking that which is not-self to be self.
(antiya ashuchi duhkha anatmasu nitya shuchi sukha atman khyatih avidya)
• antiya = non-eternal, impermanent, ephemeral
• ashuchi = impure
• duhkha = painful, sorrowful, suffering
• anatmasu = non-self, non-atman
• nitya = eternal, everlasting
• shuchi = pure
• sukha = pleasurable, pleasant
• atman = Self, soul
• khyatih = taking to be, supposing to be, seeing as if
• avidya = spiritual forgetting, ignorance, veiling, nescience
2.6 The coloring (klesha) of I-ness or egoism (asmita), which arises from the
ignorance, occurs due to the mistake of taking the intellect (buddhi, which knows,
decides, judges, and discriminates) to itself be pure consciousness (purusha/drig).
(drig darshana shaktyoh ekatmata iva asmita)
• drig = consciousness itself as seeing agent
• darshana-shaktyoh = the instrument of seeing, power of intellect or buddhi to
observe (darshana = seeing; shakti = power)
• ekatmata = identity, with oneself (eka = one; atmata = selfness
• iva = appearing to be, apparently as if
• asmita = I-ness
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2.7 Attachment (raga) is a separate modification of mind, which follows the rising of
the memory of pleasure, where the three modifications of attachment, pleasure, and
the memory of the object are then associated with one another.
(sukha anushayi ragah)
• sukha = pleasure
• anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
• ragah = attachment, addiction
2.8 Aversion (dvesha) is a modification that results from misery associated with some
memory, whereby the three modifications of aversion, pain, and the memory of the
object or experience are then associated with one another.
(dukha anushayi dvesha)
• dukha = pain, sorrow, suffering
• anushayi = sequential attraction to, closely following, secondary
accompaniment, resting on
• dvesha = aversion or pushing away, hatred
2.9 Even for those people who are learned, there is an ever-flowing, firmly established
love for continuation and a fear of cessation, or death, of these various colored
modifications (kleshas).
(sva-rasa-vahi vidushah api tatha rudhah abhiniveshah)
• sva-rasa-vahi = flowing on its own momentum (sva = own; rasa = inclination,
momentum, potency; vahi = flowing)
• vidushah = in the wise or learned person
• api = even
• tatha = the same way
• rudhah = firmly established
• abhiniveshah = resistance to loss, fear of death of identity, desire for
continuity, clinging to the life of
Dealing with subtle impressions that veil the Self (2.10-2.11)
2.10 When the five types of colorings (kleshas) are in their subtle, merely potential
form, they are then destroyed by their disappearance or cessation into and of the field
of mind itself.
(te pratipasava heyah sukshmah)
• te = these
• pratipasava = involution, resolving back into the cause from which they arose
• heyah = to be overcome, reduced, abandoned, destroyed, eliminated
• sukshmah = subtle
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2.11 When the modifications still have some potency of coloring (klishta), they are
brought to the state of mere potential by meditation (dhyana).
(dhyana heyah tat vrittayah)
• dhyana = meditation
• heyah = to be overcome, reduced, abandoned, destroyed
• tat = that
• vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
Breaking the alliance of karma (2.12-2.25)
2.12 Latent impressions that are colored (karmashaya) result from other actions
(karmas) that were brought about by colorings (kleshas), and become active and
experienced in a current life or a future life.
(klesha-mula karma-ashaya drishta adrishta janma vedaniyah)
• klesha-mula = having colorings as its origin (klesha = colored, painful,
afflicted, impure; mula = origin, root)
• karma-ashaya = repository of karma (karma = actions stemming from the
deep impressions of samskaras; ashaya = repository, accumulation, deposit,
vehicle, reservoir, womb)
• drishta = seen, visible, experienced consciously, present
• adrishta = unseen, invisible, only experienced unconsciously, future
• janma = in births
• vedaniyah = to be experienced
2.13 As long as those colorings (kleshas) remains at the root, three consequences are
produced: 1) birth, 2) span of life, and 3) experiences in that life.
(sati mule tat vipakah jati ayus bhogah)
• sati = since being here, being present, existing
• mule = to be at the root
• tat = of that
• vipakah = ripening, fruition, maturation
• jati = type of birth, species, state of life
• ayus = span of life, lifetime
• bhogah = having experience, resulting enjoyment
2.14 Because of having the nature of merits or demerits (virtue or vice), these three
(birth, span of life, and experiences) may be experienced as either pleasure or pain.
(te hlada-paritapa-phalah punya apunya hetutvat)
• te = they, those (referring to those who take birth, as in the last sutra)
• hlada-paritapa-phalah = experiencing pleasure and pain as fruits (hlada =
pleasure, delight; paritapa = pain, agony, anguish; phalah = fruits)
• punya = virtuous, meritorious, benevolent
• apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-meritorious
• hetutvat = having as their cause (the punya or apunya)
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2.15 A wise, discriminating person sees all worldly experiences as painful, because of
reasoning that all these experiences lead to more consequences, anxiety, and deep
habits (samskaras), as well as acting in opposition to the natural qualities.
(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam
vivekinah)
• parinama = of change, transformation, result, consequence, mutative effect,
alteration
• tapa = anxiety, anguish, pain, suffering, misery, torment
• samskara = subtle impressions, imprints in the unconscious, deepest habits
• duhkhaih = by reason of suffering, sorrows
• guna = of the qualities, gunas of prakriti (sattvas, rajas, tamas)
• vrittih = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
• virodhat = because of reasoning the contradictory
• cha = and
• duhkham = because of the pain, suffering, sorrow
• eva = is only
• sarvam = all
• vivekinah = to one who discriminates, discerns
2.16 Because the worldly experiences are seen as painful, it is the pain, which is yet
to come that is to be avoided and discarded.
(heyam duhkham anagatam)
• heyam = to be discarded, avoided, prevented
• duhkham = pain, suffering, sorrow
• anagatam = which has not yet come, in the future
2.17 The uniting of the seer (the subject, or experiencer) with the seen (the object, or
that which is experienced) is the cause or connection to be avoided.
(drashtri drishyayoh samyogah heya hetuh)
• drashtri = of the seer, knower, apprehender
• drishyayoh = of the seen, knowable
• samyogah = union, conjunction
• heya = to be discarded, avoided, prevented
• hetuh = the cause, reason
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2.18 The objects (or knowables) are by their nature of: 1) illumination or sentience, 2)
activity or mutability, or 3) inertia or stasis; they consist of the elements and the
powers of the senses, and exist for the purpose of experiencing the world and for
liberation or enlightenment.
(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham
drishyam)
• prakasha = illumination, light
• kriya = of activity
• sthiti = steadiness, inertia, stasis
• shilam = having the nature of (illumination, activity, steadiness)
• bhuta = the elements (earth, water, fire, air, space)
• indriya = powers of action and sensation, instruments, mental sense organs
• atmakam = consisting of (elements and senses)
• bhoga = experience, enjoyment
• apavarga = liberation, freedom, emancipation
• artham = for the sake of, purpose of, object of
• drishyam = the seen, the knowable
2.19 There are four states of the elements (gunas), and these are: 1) diversified,
specialized, or particularized (vishesha), 2) undiversified, unspecialized, or
unparticularized (avishesha), 3) indicator-only, undifferentiated phenomenal, or
marked only (linga-matra), and 4) without indicator, noumenal, or without mark
(alingani).
(vishesha avishesha linga-matra alingani guna parvani)
• vishesha = diversified, specialized, particularized, having differences
• avishesha = undiversified, unspecialized, unparticularized, having no
differences
• linga-matra = undifferentiated, only a mark or trace (linga = mark, trace;
matra = only)
• alingani = without even a mark or trace, undifferentiated subtle matter
• guna-parvani = state of the gunas (guna = of the qualities, gunas of prakriti;
parvani = state, stage, level)
2.20 The Seer is but the force of seeing itself, appearing to see or experience that
which is presented as a cognitive principle.
(drashta drishi matrah suddhah api pratyaya anupashyah)
• drashta = the seer
• drishi-matrah = power of seeing (drishi = seeing; matrah = power)
• suddhah = pure
• api = even though, although
• pratyaya = the cause, the feeling, causal or cognitive principle, notion, content
of mind, presented idea, cognition
• anupashyah = appearing to see
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2.21 The essence or nature of the knowable objects exists only to serve as the
objective field for pure consciousness.
(tad-artha eva drishyasya atma)
• tad-artha = the purpose for that, to serve as (tad = that; artha = purpose)
• eva = only
• drishyasya = of the seen, knowable
• atma = essence, being, existence
2.22 Although knowable objects cease to exist in relation to one who has experienced
their fundamental, formless true nature, the appearance of the knowable objects is
not destroyed, for their existence continues to be shared by others who are still
observing them in their grosser forms.
(krita-artham prati nashtam api anashtam tat anya sadharanatvat)
• krita-artham = one whose purpose has been accomplished (krita =
accomplished; artham = purpose)
• prati = towards, with regard to
• nashtam = ceased, dissolved, finished, destroyed
• api = even, although
• anashtam = has not ceased, not dissolved, not finished, not destroyed
• tat = that
• anya = for others
• sadharanatvat = being common to others, due to commonness
2.23 Having an alliance, or relationship between objects and the Self is the necessary
means by which there can subsequently be realization of the true nature of those
objects by that very Self.
(sva svami saktyoh svarupa upalabdhi hetuh samyogah)
• sva = of being owned
• svami = of being owner, master, the one who possesses
• saktyoh = of the powers
• svarupa = of the nature, own nature, own form (sva = own; rupa = form)
• upalabdhi = recognition
• hetuh = that brings about, the cause, reason
• samyogah = union, conjunction
2.24 Avidya or ignorance (2.3-2.5), the condition of ignoring, is the underlying cause
that allows this alliance to appear to exist.
(tasya hetuh avidya)
• tasya = of that (of that alliance, from last sutra)
• hetuh = that brings about, the cause, reason
• avidya = spiritual forgetting, ignorance, veiling, nescience
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2.25 By causing a lack of avidya, or ignorance there is then an absence of the alliance,
and this leads to a freedom known as a state of liberation or enlightenment for the
Seer.
(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)
• tat = its
• abhavat = due to its disappearance, lack or absence (of that ignorance in the
last sutra)
• samyogah = union, conjunction
• abhavah = absence, disappearance, dissolution
• hanam = removal, cessation, abandonment
• tat = that
• drishi = of the knower, the force of seeing
• kaivalyam = absolute freedom, liberation, enlightenment
The 8 rungs of Yoga are for discrimination (2.26-2.29)
2.26 Clear, distinct, unimpaired discriminative knowledge is the means of liberation
from this alliance.
(viveka khyatih aviplava hana upayah)
• viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity, awareness)
• aviplava = undisturbed, without vacillation, uninterrupted
• hana = of removal, of avoidance
• upayah = the means, way, method
2.27 Seven kinds of ultimate insight come to one who has attained this degree of
discrimination.
(tasya saptadha pranta bhumih prajna)
• tasya = to one, to such a person
• saptadha = sevenfold
• pranta = final, ultimate
• bhumih = stage, level, degree
• prajna = discrimination, insight, wisdom, cognizing consciousness
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2.28 Through the practice of the different limbs, or steps to Yoga, whereby impurities
are eliminated, there arises an illumination that culminates in discriminative wisdom,
or enlightenment.
(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
• yoga-anga = rungs of yoga (yoga = yoga; anga = rungs, limbs, accessories,
components, steps, parts, members, constituents)
• anusthanad = by the sustained practice, observance, performance
• ashuddhi = impurities
• kshaye = with the elimination, destruction
• jnana = of wisdom, knowledge,
• diptih = light, brilliance, shining, radiance
• a = until, up to
• viveka-khyatih = discriminative knowledge (viveka = discriminative,
discernment; khyatih = knowledge, correct cognition, clarity, awareness)
2.29 The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or
restraint (yamas), observances or practices of self-training (niyamas), postures
(asana), expansion of breath and prana (pranayama), withdrawal of the senses
(pratyahara), concentration (dharana), meditation (dhyana), and perfected
concentration (samadhi).
(yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani)
• yama = codes of restraint, abstinences, self-regulations
• niyama = observances, practices, self-training
• asana = meditation posture (from the root ~as, which means “to sit”)
• pranayama = expansion of breath and prana, regulation, control
• pratyahara = withdrawal of the indriyas (the senses), bringing inward
• dharana = concentration
• dhyana = meditation
• samadhi = meditation in its higher state, deep absorption of meditation, the
state of perfected concentration
• ashtau = eight
• angani = rungs, limbs, accessories, components, steps, parts, members,
constituents
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Yamas and Niyamas, rungs #1 and #2 (2.30-2.34)
2.30 Non-injury or non-harming (ahimsa), truthfulness (satya), abstention from
stealing (asteya), walking in awareness of the highest reality (brahmacharya), and
non-possessiveness or non-grasping with the senses (aparigraha) are the five yamas,
or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.
(ahimsa satya asteya brahmacharya aparigraha yama)
• ahimsa = non-violence, non-harming, non-injury
• satya = truthfulness, honesty
• asteya = non-stealing, abstention from theft
• brahmacharya = walking in awareness of the highest reality, continence,
remembering the divine, practicing the presence of God
• aparigraha = non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness
• yama = codes of restraint, abstinences, self-regulations
2.31 These codes of self-regulation or restraint become a great vow when they
become universal and are not restricted by any consideration of the nature of the kind
of living being to whom one is related, nor in any place, time or situation.
(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)
• jati = type of birth, species, state of life
• desha = space, place
• kala = time
• samaya = circumstance, condition, consideration
• anavachchhinnah = not limited by
• sarva-bhaumah = universal, in all parts (sarva = all; bhaumah = parts,
spheres)
• maha-vratam = great vow (maha = great; vratam = vow)
2.32 Cleanliness and purity of body and mind (shaucha), an attitude of contentment
(santosha), ascesis or training of the senses (tapas), self-study and reflection on
sacred words (svadhyaya), and an attitude of letting go into one’s source
(ishvarapranidhana) are the observances or practices of self-training (niyamas), and
are the second rung on the ladder of Yoga.
(shaucha santosha tapah svadhyaya ishvarapranidhana niyamah)
• shaucha = purity of body and mind
• santosha = contentment
• tapah = training the senses, austerities, ascesis
• svadhyaya = self-study, reflection on sacred words
• ishvara = creative source, causal field, God, supreme Guru or teacher
• pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
• niyamah = observances or practices of self-training
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2.33 When these codes of self-regulation or restraint (yamas) and observances or
practices of self-training (niyamas) are inhibited from being practiced due to perverse,
unwholesome, troublesome, or deviant thoughts, principles in the opposite direction,
or contrary thought should be cultivated.
(vitarka badhane pratipaksha bhavanam)
• vitarka = troublesome thoughts, deviating (from the yamas and niyamas)
• badhane = disturbed by, inhibited by
• pratipaksha = to the contrary, opposite thoughts or principles
• bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
2.34 Actions arising out of such negative thoughts are performed directly by oneself,
caused to be done through others, or approved of when done by others. All of these
may be preceded by, or performed through anger, greed or delusion, and can be mild,
moderate or intense in nature. To remind oneself that these negative thoughts and
actions are the causes of unending misery and ignorance is the contrary thought, or
principle in the opposite direction that was recommended in the previous sutra.
(vitarkah himsadayah krita karita anumoditah lobha krodha moha purvakah mridu
madhya adhimatrah dukha ajnana ananta phala iti pratipaksha bhavanam)
• vitarkah = troublesome thoughts, deviating (from the yamas and niyamas)
• himsadayah = harmful and the others (himsa = harmful; adayah = et cetera,
and so forth)
• krita = committed (by oneself)
• karita = caused to be done (by others)
• anumoditah = consented to, approved of (when done by others)
• lobha = greed, desire
• krodha = anger
• moha = delusion
• purvakah = preceded by
• mridu = mild, slight
• madhya = middling
• adhimatrah = intense, extreme
• dukha = misery, pain, suffering, sorrow
• ajnana = ignorance (a = without; jnana = knowledge)
• ananta = infinite, unending (an = un; anta = ending)
• phala = fruition, results, effects
• iti = thus
• pratipaksha = to the contrary, opposite thoughts or principles
• bhavanam = cultivate, habituate, thought of, contemplate on, reflect on
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Benefits from the Yamas and Niyamas (2.35-2.45)
2.35 As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who
come near will naturally lose any feelings of hostility.
(ahimsa pratishthayam tat vaira-tyagah)
• ahimsa = non-violence, non-harming, non-injury
• pratishthayam = having firmly established, being well grounded in
• tat = that, of his or her
• vaira-tyagah = give up hostilities (vaira = hostility, enmity, aggression; tyaga
= abandon, give up)
2.36 As truthfulness (satya) is achieved, the fruits of actions naturally result according
to the will of the Yogi.
(satya pratisthayam kriya phala ashrayatvam)
• satya = truthfulness, honesty
• pratisthayam = having firmly established, being well grounded in
• kriya = actions
• phala = fruition, results, effects
• ashrayatvam = come as a result of, are dependent on, are subservient to (the
Yogi)
2.37 When non-stealing (asteya) is established, all jewels, or treasures present
themselves, or are available to the Yogi.
(asteya pratisthayam sarva ratna upasthanam)
• asteya = non-stealing, abstention from theft
• pratisthayam = having firmly established, being well grounded in
• sarva = of all
• ratna = jewels, treasures
• upasthanam = appear, come, approach to him or her, are available, present
themselves
2.38 When walking in the awareness of the highest reality (brahmacharya) is firmly
established, then a great strength, capacity, or vitality (virya) is acquired.
(brahmacharya pratisthayam virya labhah)
• brahmacharya = walking in awareness of the highest reality, absolute reality,
remembering the divine, practicing the presence of God; continence
• pratisthayam = having firmly established, being well grounded in
• virya = strength, vigor, vitality, courage
• labhah = is acquired, attained, gained
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2.39 When one is steadfast in non-possessiveness or non-grasping with the senses
(aparigraha), there arises knowledge of the why and wherefore of past and future
incarnations.
(aparigraha sthairye janma kathanta sambodhah)
• aparigraha = non-possessiveness, non-holding through senses, non-greed,
non-grasping, non-indulgence, non-acquisitiveness
• sthairye = upon being steady in, stability
• janma = birth, incarnation
• kathanta = how and from where
• sambodhah = complete knowledge of
2.40 Through cleanliness and purity of body and mind (shaucha), one develops an
attitude of distancing, or disinterest towards one’s own body, and becomes disinclined
towards contacting the bodies of others.
(sauchat sva-anga jugupsa paraih asamsargah)
• sauchat = by cleanliness, purification (of body and mind)
• sva-anga = one’s own body (sva = one’s; anga = limbs, body)
• jugupsa = disinclined, distanced from, drawn away from
• paraih = and with that of others
• asamsargah = cessation of contact, non-association
2.41 Also through cleanliness and purity of body and mind (shaucha) comes a
purification of the subtle mental essence (sattva), a pleasantness, goodness and
gladness of feeling, a one-pointedness with intentness, the conquest or mastery over
the senses, and a fitness, qualification, or capability for self-realization.
(sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)
• sattva = purest of subtle essence, internal being
• shuddhi = purification of
• saumanasya = high-mindedness, cheerfulness, clarity, pleasantness, goodness,
gladness
• ekagra = one-pointedness (eka = one; agra = pointedness, intentness)
• indriya-jaya = control of the senses (indriya = active and cognitive senses;
jaya = control, regulation, mastery)
• atma = of the Self, center of consciousness
• darshana = realization, seeing, experiencing
• yogyatvani = to be fit for, qualified for
• cha = and
2.42 From an attitude of contentment (santosha), unexcelled happiness, mental
comfort, joy, and satisfaction is obtained.
(santosha anuttamah sukha labhah)
• santosha = contentment
• anuttamah = unexcelled, extreme, supreme
• sukha = pleasure, happiness, comfort, joy, satisfaction
• labhah = is acquired, attained, gained
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2.43 Through ascesis or training of the senses (tapas), there comes a destruction of
mental impurities, and an ensuing mastery or perfection over the body and the mental
organs of senses and actions (indriyas).
(kaya indriya siddhih ashuddhi kshayat tapasah)
• kaya = of the physical body
• indriya = active and cognitive senses
• siddhih = attainment, mastery, perfection
• ashuddhi = of impurities
• kshayat = removal, destruction, elimination
• tapasah = training the senses, austerities, ascesis
2.44 From self-study and reflection on sacred words (svadhyaya), one attains contact,
communion, or concert with that underlying natural reality or force.
(svadhyayat ishta samprayogah)
• svadhyayat = self-study, reflection on sacred words
• ishta = that which is preferred, chosen, predisposed towards
• samprayogah = connected with, in contact, communion
2.45 From an attitude of letting go into one’s source (ishvarapranidhana), the state of
perfected concentration (samadhi) is attained.
(samadhi siddhih ishvarapranidhana)
• samadhi = deep absorption of meditation, the state of perfected concentration
• siddhih = attainment, mastery, accomplishment, perfection
• ishvara = creative source, causal field, God, supreme Guru or teacher
• pranidhana = practicing the presence, dedication, devotion, surrender of fruits
of practice
Asana or meditation posture, rung #3 of 8 (2.46-2.48)
2.46 The posture (asana) for Yoga meditation should be steady, stable, and
motionless, as well as comfortable, and this is the third of the eight rungs of Yoga.
(sthira sukham asanam)
• sthira = steady, stable, motionless
• sukham = comfortable, ease filled
• asanam = meditation posture (from the root ~as, which means “to sit”)
2.47 The means of perfecting the posture is that of relaxing or loosening of effort, and
allowing attention to merge with endlessness, or the infinite.
(prayatna shaithilya ananta samapattibhyam)
• prayatna = tension or effort (related to trying to do the posture)
• shaithilya = by relaxing, loosening, lessening, slackening
• ananta = infinite, endlessness
• samapattibhyam = by focusing attention on, by coalescence, coincidence,
merging
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2.48 From the attainment of that perfected posture, there arises an unassailable,
unimpeded freedom from suffering due to the pairs of opposites (such as heat and
cold, good and bad, or pain and pleasure).
(tatah dvandva anabhighata)
• tatah = then, thereby, thence, from that
• dvandva = the pairs of opposites, the dualities, dichotomies
• anabhighata = unimpeded freedom from suffering, without effect or impact,
cessation of disturbance
Pranayama and breath control, rung #4 of 8 (2.49-2.53)
2.49 Once that perfected posture has been achieved, the slowing or braking of the
force behind, and of unregulated movement of inhalation and exhalation is called
breath control and expansion of prana (pranayama), which leads to the absence of the
awareness of both, and is the fourth of the eight rungs.
(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)
• tasmin = upon that (perfection of meditation posture)
• sati = being accomplished
• shvasa = inhalation
• prashvsayoh = exhalation
• gati = of the uncontrolled movements
• vichchhedah = slowing, softening or braking of the force behind
• pranayamah = expansion of prana, regulation of breath
2.50 That pranayama has three aspects of external or outward flow (exhalation),
internal or inward flow (inhalation), and the third, which is the absence of both during
the transition between them, and is known as fixedness, retention, or suspension.
These are regulated by place, time, and number, with breath becoming slow and
subtle.
(bahya abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha
sukshmah)
• bahya = external
• abhyantara = internal
• stambha = holding, restraint, suspension, stationary, retention, cessation,
transition
• vrittih = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
• desha = place, spot, space, location
• kala = time, period, duration
• sankhyabhih = by these three, number, count of
• paridrishtah = regulated by, observed by
• dirgha = made long, prolonged, slow
• sukshmah = and subtle, fine
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2.51 The fourth pranayama is that continuous prana which surpasses, is beyond, or
behind those others that operate in the exterior and interior realms or fields.
(bahya abhyantara vishaya akshepi chaturthah)
• bahya = external
• abhyantara = internal
• vishaya = region, spheres, realms, fields
• akshepi = going beyond, surpassing, setting aside
• chaturthah = the fourth
2.52 Through that pranayama the veil of karmasheya (2.12) that covers the inner
illumination or light is thinned, diminishes and vanishes.
(tatah kshiyate prakasha avaranam)
• tatah = then, thereby, thence, from that
• kshiyate = is destroyed, thinned, diminishes, vanishes
• prakasha = light, illumination
• avaranam = veil, covering
2.53 Through these practices and processes of pranayama, which is the fourth of the
eight steps, the mind acquires or develops the fitness, qualification, or capability for
true concentration (dharana), which is itself the sixth of the steps.
(dharanasu cha yogyata manasah)
• dharanasu = for concentration, for dharana
• cha = and
• yogyata = fitness, preparedness, qualification, capability
• manasah = mind
Pratyahara or sense withdrawal, rung #5 of 8 (2.54-2.55)
2.54 When the mental organs of senses and actions (indriyas) cease to be engaged
with the corresponding objects in their mental realm, and assimilate or turn back into
the mind-field from which they arose, this is called pratyahara, and is the fifth step.
(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)
• sva = their own
• vishaya = objects, region, spheres, realms, fields
• asamprayoge = not coming into contact with, non-conjunction, cessation of
engagement
• chittasya = of the mind field
• svarupe = own form, own nature (sva = own; rupe = form, nature)
• anukarah = imitate, resemble, follow, be engaged with
• iva = like, as though, as it were
• indriyanam = mental organs of actions and senses (indriyas)
• pratyaharah = withdrawal of the indriyas (the senses), bringing inward
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2.55 Through that turning inward of the organs of senses and actions (indriyas) also
comes a supreme ability, controllability, or mastery over those senses inclining to go
outward towards their objects.
(tatah parama vashyata indriyanam)
• tatah = then, thereby, thence, from that
• parama = highest, supreme, ultimate, perfected
• vashyata = mastery, control, being willed
• indriyanam = of the mental organs of actions and senses (indriyas)
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Chapter 3: Progressing (Vibhuti Pada)
Dharana, Dhyana, Samadhi, rungs #6, #7, and #8 (3.1-3.3)
3.1 Concentration (dharana) is the process of holding or fixing the attention of mind
onto one object or place, and is the sixth of the eight rungs.
(deshah bandhah chittasya dharana)
• deshah = place, object, point, spot
• bandhah = binding to, holding, fixing, uniting
• chittasya = of the mind, consciousness
• dharana = concentration, focusing, directing attention
3.2 The repeated continuation, or uninterrupted stream of that one point of focus is
called absorption in meditation (dhyana), and is the seventh of the eight steps.
(tatra pratyaya ekatanata dhyanam)
• tatra = there, therein (in that place or desha of 3.1)
• pratyaya = the cause, the feeling, causal or cognitive principle, notion, content
of mind, presented idea, cognition
• ekatanata = one continuous flow of uninterrupted attention (eka = one; tanata
= continued directedness)
• dhyanam = meditation
3.3 When only the essence of that object, place, or point shines forth in the mind, as if
devoid even of its own form, that state of deep absorption is called deep concentration
or samadhi, which is the eighth rung.
(tad eva artha matra nirbhasam svarupa shunyam iva samadhih)
• tad = that
• eva = the same
• artha = object, place, point
• matra = only, alone
• nirbhasam = shines forth, appears
• svarupa = own form, own nature (sva = own; rupe = form, nature)
• shunyam = devoid of, empty
• iva = as if, as it were
• samadhih = meditation in its higher state, deep absorption of meditation, the
state of perfected concentration
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Samyama is the finer tool (3.4-3.6)
3.4 The three processes of dharana, dhyana, and samadhi, when taken together on
the same object, place or point is called samyama.
(trayam ekatra samyama)
• trayam = the three
• ekatra = together, as one
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together
3.5 Through the mastery of that three-part process of samyama, the light of
knowledge, transcendental insight, or higher consciousness (prajna) dawns, illumines,
flashes, or is visible.
(tad jayat prajna lokah)
• tad = of that
• jayat = achievement, mastery
• prajna = light of knowledge, transcendental insight, higher consciousness
• lokah = flashes, illumines, becomes visible, dawns
3.6 That three-part process of samyama is gradually applied to the finer planes,
states, or stages of practice.
(tasya bhumisu viniyogah)
• tasya = its, of that
• bhumisu = to the planes, states, stages
• viniyogah = application, practice
Internal is seen to be external (3.7-3.8)
3.7 These three practices of concentration (dharana), meditation (dhyana), and
samadhi are more intimate or internal than the previous five practices.
(trayam antar angam purvebhyah)
• trayam = these three
• antar = more internal, inner, intimate
• angam = rungs, limbs, accessories, components, steps, parts, members,
constituents (2.28)
• purvebhyah = preceding, previous
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3.8 However, these three practices are external, and not intimate compared to nirbija
samadhi, which is samadhi that has no object, nor even a seed object on which there
is concentration.
(tad api bahir angam nirbijasya)
• tad = these, they
• api = even, also, compared to
• bahir = outer, external
• angam = rungs, limbs, accessories, components, steps, parts, members,
constituents
• nirbijasya = seedless samadhi, having no seed (nir = without; bijah = seed)
(1.51)
Witnessing subtle transitions with Samyama (3.9-3.16)
3.9 That high level of mastery called nirodhah-parinamah occurs in the moment of
transition when there is a convergence of the rising tendency of deep impressions, the
subsiding tendency, and the attention of the mind field itself.
(vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta
anvayah nirodhah-parinamah)
• vyutthana = emergence, coming out, rising
• nirodhah = mastery, coordination, control, regulation, setting aside of
• samskara = subtle impressions, imprints in the unconscious, deepest habits
• abhibhava = disappearance, subsiding
• pradurbhavau = manifesting, appearance
• nirodhah = mastery, coordination, control, regulation, setting aside of
• ksana = with the moment, instant, infinitesimal time (3.53)
• chitta = of the consciousness of the mind-field
• anvayah = connection with, conjunction
• nirodhah-parinamah = transition to nirodhah (nirodhah = mastery,
coordination, control, regulation, setting aside of (1.2); parinamah = transition,
transformation, of change, result, consequence, mutative effect, alteration)
(2.15)
3.10 The steady flow of this state (nirodhah-parinamah) continues by the creation of
deep impressions (samskaras) from doing the practice.
(tasya prashanta vahita samskarat)
• tasya = its (referring to the mind in the state of nirodhah-parinamah, in the
last sutra)
• prashanta = undisturbed, steady, continuous, peaceful, calm, tranquil
• vahita = flow
• samskara = subtle impressions, imprints in the unconscious, deepest habits
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3.11 The mastery called samadhi-parinamah is the transition whereby the tendency to
all-pointedness subsides, while the tendency to one-pointedness arises.
(sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah)
• sarvarathata = many pointedness, all pointedness, experiencing all points
• ekagrata = one-pointedness
• ksaya = dwindling, destruction, decay
• udaya = rising, uprising
• chittasya = of the consciousness of the mind-field
• samadhi-parinamah = transition to samadhi (samadhi = meditation in its
higher state, deep absorption of meditation, the state of perfected
concentration; parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration)
3.12 The mastery called ekagrata-parinamah is the transition whereby the same onepointedness
arises and subsides sequentially.
(tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-parinimah)
• tatah = then
• punah = again, sequentially
• shanta-uditau = the subsiding and arising, past and present
• tulya-pratyayau = having similar
• chittasya = of the consciousness of the mind-field
• ekagrata-parinimah = transition of one-pointedness (ekagrata = onepointedness;
parinamah = transition, transformation, of change, result,
consequence, mutative effect, alteration)
3.13 These three transition processes also explain the three transformations of form,
time, and characteristics, and how these relate to the material elements and senses.
(etena bhuta indriyasau dharma laksana avastha parinamah vyakhyatah)
• etena = by this, by these
• bhuta = elements
• indriyasau = mental organs of actions and senses (indriyas)
• dharma = form, quality
• laksana = time characteristics
• avastha = state of old or new, condition
• parinamah = transition, transformation, of change, result, consequence,
mutative effect, alteration
• vyakhyatah = are described
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3.14 There is an unmanifest, indescribable substratum or existence that is common or
contained within all of the other forms or qualities.
(shanta udita avyapadeshya dharma anupati dharmi)
• shanta = latent past
• udita = arising
• avyapadeshya = indescribable, unpredictable, unmanifest
• dharma = form, quality, characteristics
• anupati = closely following, common, conforming with all, contained in
• dharmi = the object containing the characteristics, substratum, existence
3.15 Change in the sequence of the characteristics is the cause for the different
appearances of results, consequences, or effects.
(krama anyatvam parinamah anyatve hetu)
• krama = sequence, succession, order
• anyatvam = distinctness, different phases
• parinamah = transition, transformation, of change, result, consequence,
mutative effect, alteration, natural laws or functions of nature
• anyatve = for the distinctness, differentiation
• hetu = the reason
3.16 By samyama on the three-fold changes in form, time, and characteristics, there
comes knowledge of the past and future.
(parinimah traya samyama atita anagata jnana)
• parinimah = transition, transformation, of change, result, consequence,
mutative effect, alteration
• traya = three
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together
• atita = past
• anagata = future
• jnana = knowledge
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Experiences from Samyama (3.17-3.37)
3.17 The name associated with an object, the object itself implied by that name, and
the conceptual existence of the object, all three usually interpenetrate or commingle
with one another. By samyama on the distinction between these three, the meaning of
the sounds made by all beings becomes available.
(shabda artha pratyaya itaretara adhyasat samkara tat pravibhaga samyama sarva
bhuta ruta jnana)
• shabda = name of an object, word, sound
• artha = object implied, meaning
• pratyaya = idea, concept, conceptual existence
• itaretara = one another, of each with the others
• adhyasa = due to the convergence, coincidence, overlaying, interpenetrating,
superimposition, commingle
• samkara = confusion, appearing to be one, mixed together
• tat = these
• pravibhaga = distinctions, differentiations, separate
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• sarva = all
• bhuta = of living being (beings that are in form, as bhuta = five elements)
• ruta = sounds produced, language, speech
• jnana = knowledge, meaning
3.18 Through the direct perception of the latent impressions (samskaras) comes the
knowledge of previous incarnations.
(samskara saksat karanat purva jati jnanam)
• samskara = subtle impressions, imprints in the unconscious, deepest habits
• saksat = direct, immediate contact
• karanat = perception, experiencing
• purva = of previous
• jati = birth, incarnation
• jnana = knowledge
3.19 By samyama on the notions or presented ideas comes knowledge of another’s
mind.
(pratyayasya para chitta jnana)
• pratyayasya = notions, presented ideas, of the content of the mind,
conceptions
• para = other
• chitta = of the mental images, consciousness, of the consciousness of the
mind-field
• jnana = knowledge
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3.20 But the underlying support of that knowledge (of the other persons mind, in
3.19) remains unperceived or out of reach.
(na cha tat salambana tasya avisayin bhutatvat)
[Note: This sutra is not included in all renditions]
• na = not
• cha = but
• tat = that
• salambana = with support
• tasya = its
• avisayin = unperceived, not within reach, not being the subject of, absent from
• bhutatvat = to be, beingness
3.21 When samyama is done on the form of one’s own physical body, the illumination
or visual characteristic of the body is suspended, and is thus invisible to other people.
(kaya rupa samyama tat grahya shakti tat stambhe chaksuh prakasha asamprayoga
antardhanam)
[Note: In some renditions this is sutra 3.20]
• kaya = body
• rupa = form
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• tat = that
• grahya = can be perceived, capable of receiving
• shakti = power, capacity
• tat = that
• stambhe = to be checked, suspended
• chaksuh = of the eye
• prakasha = light, illumination, visual characteristic
• asamprayoga = there being no contact, disconnected, separated contact
• antardhanam = invisibility, disappearance
3.22 In the same way as described in relation to sight (3.21), one is able to suspend
the ability of the body to be heard, touched, tasted, or smelled
(etena shabdadi antardhanam uktam)
[Note: This sutra is not included in all renditions]
• etena = by this
• shabdadi = sound and others
• antardhanam = disappearance, suspend, arrest
• uktam = is explained
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3.23 Karma is of two kinds, either fast or slow to manifest; by samyama on these
karmas comes foreknowledge of the time of death.
(sopakramam nirupakramam cha karma tat samyama aparanta jnanam aristebhyah
va)
[Note: In some renditions this is sutra 3.21 or 3.22]
• sopakramam = fast to fructify, quick to manifest, immediate, active
• nirupakramam = slow to fructify, dormant, less ative
• cha = or
• karma = action, fruits of action
• tat = that
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• aparanta = death
• jnana = knowledge
• aristebhyah = by portents, foreknowledge
• va = or
3.24 By samyama on friendliness (and the other attitudes of 1.33), there comes great
strength of that attitude.
(maitri dishu balani)
[Note: In some renditions this is sutra 3.22 or 3.23]
• maitri = friendliness (and others of 1.33)
• dishu = et cetera
• balani = power, strength
3.25 By samyama on the strength of elephants comes a similar strength.
(baleshu hasti baladini)
[Note: In some renditions this is sutra 3.23 or 3.24]
• baleshu = strength, power
• hasti = elephants
• baladini = power
3.26 By directing the flash of inner light of higher sensory activity, knowledge of
subtle objects, those hidden from view, and those very distant can be attained.
(pravrittyah aloka nyasat suksma vyavahita viprakrista jnanam)
[Note: In some renditions this is sutra 3.24 or 3.25]
• pravrittyah = higher sensory activity, the inner light
• aloka = light, flashes, illumines, becomes visible, dawns (3.5)
• nyasat = by directing, focusing, projecting (through samyama)
• suksma = subtle
• vyavahita = hidden, concealed, veiled
• viprakrista = distant, remote
• jnana = knowledge
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3.27 By samyama on the inner sun, knowledge of the many subtle realms can be
known.
(bhuvana jnanam surya samyamat)
[Note: In some renditions this is sutra 3.25 or 3.26]
• bhuvana = realms, universe, regions, subtle worlds
• jnana = knowledge
• surya = inner sun
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
3.28 By samyama on the moon, knowledge of the arrangement of the inner stars can
be known.
(chandra tara vyuha jnanam)
[Note: In some renditions this is sutra 3.26 or 3.27]
• chandra = on the moon, lunar
• tara = of the stars
• vyuha = of the system, arrangement
• jnana = knowledge
3.29 By samyama on the pole-star, knowledge of the movement of those stars can be
known.
dhurve tad gati jnanam)
[Note: In some renditions this is sutra 3.27 or 3.28]
• dhurve = on the pole-star
• tad = their
• gati = movement
• jnana = knowledge
3.30 By samyama on the navel center, knowledge of the arrangement of the systems
of the body can be known.
(nabhi chakra kaya vyuha jnanam)
[Note: In some renditions this is sutra 3.28 or 3.29]
• nabhi = of the navel
• chakra = energy center, wheel, plexus
• kaya = of the body
• vyuha = of the system, arrangement
• jnana = knowledge
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3.31 By samyama on the pit of the throat, hunger and thirst leave.
(kantha kupe ksut pipasa nivrittih)
[Note: In some renditions this is sutra 3.29 or 3.30]
• kantha = of the throat
• kupe = in the pit of
• ksut = hunger
• pipasa = thirst
• nivrittih = leave, retreat, cease
3.32 By samyama on the tortoise channel, below the throat, steadiness is attained.
(kurma nadyam sthairyam)
[Note: In some renditions this is sutra 3.30 or 3.31]
• kurma = tortoise
• nadyam = pit, tube duct, channel
• sthairyam = steadiness
3.33 By samyama on the coronal light of the head, visions of the siddhas, the masters
can come.
(murdha jyotisi siddha darshanam)
[Note: In some renditions this is sutra 3.31 or 3.32]
• murdha = crown of the head
• jyotisi = the bright effulgence, lucidity, luminosity, inner light, supreme or
divine light
• siddha = perfected ones, masters
• darshanam = vision
3.34 Or, through the intuitive light of higher knowledge, anything might become
known.
(pratibhad va sarvam)
[Note: In some renditions this is sutra 3.32 or 3.33]
• pratibha = intuitive light or flash, light of higher knowledge, illumination
• va = or
• sarvam = all
3.35 By practicing samyama on the heart, knowledge of the mind is attained.
(hirdaye chitta samvit)
[Note: In some renditions this is sutra 3.33 or 3.34]
• hirdaye = heart
• chitta = of the consciousness of the mind-field
• samvit = knowledge
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3.36 The having of experiences comes from a presented idea only when there is a
commingling of the subtlest aspect of mind (sattva) and pure consciousness
(purusha), which are really quite different. Samyama on the pure consciousness,
which is distinct from the subtlest aspect of mind, reveals knowledge of that pure
consciousness.
(sattva purusayoh atyanta asankirnayoh pratyaya avishesah bhogah pararthatvat
svartha samyamat purusha-jnanam)
[Note: In some renditions this is sutra 3.34 or 3.35]
• sattva = purity aspect of mind field or chitta, subtlest individuation
• purusayoh = purusha, pure consciousness
• atyanta = quite, extremely, totally, completely
• asankirnayoh = distinct, unmixed, not commingled
• pratyaya = presented idea, concept, conceptual existence
• avishesah = with no distinction, absence
• bhogah = experience
• pararthatvat = for the interest, existence, purpose of another
• svartha = for its own, self-interest
• samyamat = dharana (concentration), dhyana (meditation), and samadhi
taken together (3.4)
• purusha = a consciousness, Self
• jnana = knowledge
3.37 From the light of the higher knowledge of that pure consciousness or purusha
(3.36) arises higher, transcendental, or divine hearing, touch, vision, taste, and smell.
(tatah pratibha sravana vedana adarsha asvada varta jayanta)
[Note: In some renditions this is sutra 3.35 or 3.36]
• tatah = thence
• pratibha = intuitive light or flash, light of higher knowledge, illumination
• sravana = higher, transcendental, or divine hearing
• vedana = higher, transcendental, or divine touch
• adarsha = higher, transcendental, or divine vision
• asvada = higher, transcendental, or divine taste
• varta = higher, transcendental, or divine smell
• jayanta = proceed, arises, occur, produced
What to do with subtle experiences (3.38)
3.38 These experiences resulting from samyama are obstacles to samadhi, but appear
to be attainments or powers to the outgoing or worldly mind.
(te samadhau upasargah vyutthane siddhayah)
[Note: In some renditions this is sutra 3.36 or 3.37]
• te = these (attainments)
• samadhi = meditation in its higher state, deep absorption of meditation, the
state of perfected concentration
• upasrga = obstacles, hindrances, impediments
• vyutthana = to the outgoing mind, worldly mind
• siddhi = attainments, powers, perfections, subtle experiences, psychic abilities
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More attainments from Samyama (3.39-3.49)
3.39 By loosening or letting go of the causes of bondage and attachment, and by
following the knowledge of how to go forth into the passages of the mind, there comes
the ability to enter into another body.
(bandha karana shaithilyat prachara samvedanat cha chittasya para sharira aveshah)
[Note: In some renditions this is sutra 3.37 or 3.38]
• bandha = bondage, attachment
• karana = cause
• shaithilyat = relaxation, letting go, loosening
• prachara = passages, means of going forth, moving through
• samvedanat = by knowledge of
• cha = and
• chittasya = of the consciousness of the mind-field
• para = another, other
• sharira = body
• aveshah = entering into
3.40 By the mastery over udana, the upward flowing prana vayu, there is a cessation
of contact with mud, water, thorns, and other such objects, and there ensues the
rising or levitation of the body.
(udana jayat jala panka kantaka adisu asangah utkrantih cha)
[Note: In some renditions this is sutra 3.38 or 3.39]
• udana = one of the five prana vayus (upward flow of prana in the body)
• jaya = by mastery
• jala = water
• panka = mud, as in a swamp
• kantaka = thorn
• adisu = and with others, et cetera
• asangah = no contact, no adhesion, cessation of contact
• utkrantih = rising, ascension, levitation
• cha = and
3.41 By mastery over samana, the prana flowing in the navel area, there comes
effulgence, radiance, or fire.
(samana jayat jvalanam)
[Note: In some renditions this is sutra 3.39 or 3.40]
• samana = one of the five prana vayus (prana in navel area)
• jaya = by mastery
• jvalana = effulgence, radiance, fire
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3.42 By samyama over the relation between space and the power of hearing, the
higher, divine power of hearing comes.
(shrotra akashayoh sambandha samyamat divyam shrotram)
[Note: In some renditions this is sutra 3.40 or 3.41]
• shrotra = ear, the power of hearing
• akasha = space, ether
• sambandha = over the relation
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• divyam = higher, divine
• shrotram = ear
3.43 By Samyama on the relationship between the body and space (akasha) and by
concentrating on the lightness of cotton, passage through space can be attained.
(kaya akashayoh sambandha samyamat laghu tula samatatti cha)
[Note: In some renditions this is sutra 3.41 or 3.42]
• kaya = body
• akasha = space, ether
• sambandha = relationship
• samyamat = dharana (concentration), dhyana (meditation), and samadhi
taken together (3.4)
• laghu = light
• tula = cotton fiber
• samatatti = attainment, become one with
• cha = and
3.44 When the formless thought patterns of mind are projected outside of the body, it
is called maha-videha, a great disincarnate one. By samyama on that outward
projection, the veil over the spiritual light is removed.
(bahih akalpita vrittih maha-videha tatah prakasha avarana ksayah)
[Note: In some renditions this is sutra 3.42 or 3.43]
• bahih = external, outside, passing outward, projected outside
• akalpita = formless, outside, unimaginable, unidentified,
• vrittih = operations, activities, fluctuations, modifications, changes, or various
forms of the mind-field
• maha-videha = great one existing without a body, disincarnate
• tatah = by that
• prakasha = spiritual light
• avarana = covering, veil
• ksayah = removed, destroyed
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3.45 By samyama on the five forms of the elements (bhutas), which are gross form,
essence, subtleness, interconnectedness, and its purpose, then mastery over those
bhutas is attained.
(sthula svarupa suksma anvaya arthavattva samyamad bhuta-jayah)
[Note: In some renditions this is sutra 3.43 or 3.44]
• sthula = gross
• svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
• suksma = subtle, astral
• anvaya = connectedness, conjunction, connection, interpenetration
• arthavattva = purposefulness
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• bhuta = the elements (earth, water, fire, air, space)
• jayah = mastery
3.46 Through that mastery over the elements, comes the abilities of making the body
atomically small, perfect, and indestructible in its characteristics or components, as
well as bringing other such powers.
(tatah anima adi pradurbhavah kaya sampad tad dharma anabhighata cha)
[Note: In some renditions this is sutra 3.44 or 3.45]
• tatah = by that
• anima = making miniature, atomic size
• adi = and others (other such powers)
• pradurbhavah = manifestion of
• kaya = body
• sampad = perfection
• tad = their
• dharma = characteristics, components
• anabhighata = non-resistance, without obstruction, indestructible
• cha = and
3.47 This perfection of the body includes beauty, gracefulness, strength, and
adamantine hardness in taking the blows that come.
(rupa lavanya bala vajra samhanana kaya-sampat)
[Note: In some renditions this is sutra 3.45 or 3.46]
• rupa = form, beauty, appearance
• lavanya = gracefulness, charm, ability to attract
• bala = strength, energy
• vajra = adamantine, hardness
• samhanana = ability to bear strokes or hardness
• kaya-sampat = perfection of the body
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3.48 By samyama on the process of perception and action, essence, I-ness,
connectedness, and purposefulness of senses and acts, mastery over those senses
and acts (indriyas) is attained.
(grahana svarupa asmita anvaya arthavattva samyamad indriya jayah)
[Note: In some renditions this is sutra 3.46 or 3.47]
• grahana = process of perception and action
• svarupa = in its own nature, own form or essence; ( sva = own; rupa = form)
• asmita = I-ness, individuality
• anvaya = connectedness, conjunction, connection, interpenetration
• arthavattva = purposefulness
• samyamad = dharana (concentration), dhyana (meditation), and samadhi
taken together (3.4)
• indriya = mental organs of actions and senses (indriyas)
• jayah = mastery
3.49 By that mastery over the senses and acts (indriyas), there comes quickness of
mind, perception with the physical instruments of perception, and mastery over the
primal cause out of which manifestation arises.
(tatah mano-javitvam virarana-bhavah pradhaua jayah)
[Note: In some renditions this is sutra 3.47 or 3.48]
• tatah = by that
• manas = mind
• javitva = quickness, speed
• virarana-bhavah = perception with instrument of perception, i.e., with the body
or physical senses
• pradhaua = the primal cause out of which there is manifestation
• jayah = mastery
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Renunciation that brings kaivalya or liberation (3.50-3.52)
3.50 To one well established in the knowledge of the distinction between the purest
aspect of mind and consciousness itself, there comes supremacy over all forms or
states of existence, as well as over all forms of knowing.
(sattva purusha anyata khyati matrasya sarva-bhava adhisthatrittvam sarvajnatritvam
cha)
[Note: In some renditions this is sutra 3.48 or 3.49]
• sattva = purity aspect of mind field or chitta, subtlest individuation, purest
aspect of buddhi
• purusha = pure consciousness
• anyata = distinction between, difference
• khyati = through knowledge, vision, discernment, correct cognition, clarity,
awareness
• matrasya = only, merely
• sarva-bhava = over all states or forms of existence, omnipotence (sarva = all;
bhava = states or forms of existence)
• adhisthatrittvam = supremacy
• sarva-jnatritvam = all knowingness, omniscience (sarva = all; jnatritvam =
knowingness)
• cha = and
3.51 With non-attachment or desirelessness even for that supremacy over forms and
states of existence and the omniscience (3.50), the seeds at the root of those
bondages are destroyed, and absolute liberation is attained.
(tad vairagya api dosa bija ksaya kaivalyam)
[Note: In some renditions this is sutra 3.49 or 3.50]
• tad = that
• vairagya = desirelessness, non-attachment, dispassion
• api = also, even
• dosa = impairment, bondage, defect, imperfection
• bija = seed
• ksaya = with the elimination, destruction
• kaivalyam = absolute liberation, independence, freedom
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3.52 When invited by the celestial beings, no cause should be allowed to arise in the
mind that would allow either acceptance of the offer, or the smile of pride from
receiving the invitation, because to allow such thoughts to arise again might create
the possibility of repeating undesirable thoughts and actions.
(sthani upanimantrane sanga smaya akaranam punuh anista prasangat)
[Note: In some renditions this is sutra 3.50 or 3.51]
• sthani = celestial beings, those of high spiritual position, presiding deities,
devas
• upanimantrane = invitation, on being invited by
• sanga = association, coming together with, acceptance, attachment
• smaya = pride, smile of happiness
• akaranam = no cause, no reason for action, not entertain
• punuh = again, repeat, renew, revive
• anista = undesirable
• prasangat = possibility of being caught or having connection
Higher discrimination through Samyama (3.53-3.56)
3.53 By samyama over the moments and their succession, there comes the higher
knowledge that is born from discrimination.
(ksana tat kramayoh samyamat viveka-jam jnanam)
[Note: In some renditions this is sutra 3.51 or 3.52]
• ksana = moment, instant, infinitesimal time (3.9)
• tat = its
• krama = sequence, succession
• samyama = dharana (concentration), dhyana (meditation), and samadhi taken
together (3.4)
• viveka = discrimination, discernment
• ja = born of
• jnana = knowledge, gnosis
3.54 From that discriminative knowledge (3.53) comes awareness of the difference or
distinction between two similar objects, which are not normally distinguishable by
category, characteristics, or position in space.
(jati laksana desha anyata anavachchhedat tulyayoh tatah pratipattih)
[Note: In some renditions this is sutra 3.52 or 3.53]
• jati = genus, species, category, type
• laksana = time characteristics, appearance, distinctive mark
• desha = place, position in space
• anyata = distinction, separateness, difference
• anavachchhedat = undefined, not separated, indistinguishable
• tulyayoh = of two similar objects, the same category or class, equal
• tatah = thereby, from that
• pratipattih = knowledge distinction, distinguishable knowledge
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3.55 That higher knowledge is intuitive and transcendent, and is born of
discrimination; it includes all objects within its field, all conditions related to those
objects, and is beyond any succession.
(tarakam sarva visayam sarvatha visayam akramam cha iti viveka jam jnanam)
[Note: In some renditions this is sutra 3.53 or 3.54]
• tarakam = transcendent, intuitional,
• sarva = all
• visayam = objects, conditions, pursuits
• sarvatha = in all ways, by all means
• visayam = objects, conditions, pursuits
• akramam = beyond succession, non-sequential
• cha = and
• iti = this
• viveka = discrimination, discernment
• ja = born
• jnana = knowledge, gnosis
3.56 With the attainment of equality between the purest aspect of sattvic buddhi and
the pure consciousness of purusha, there comes absolute liberation, and that is the
end.
(sattva purusayoh suddhi samye kaivalyam iti)
[Note: In some renditions this is sutra 3.54 or 3.55]
• sattva = purity aspect of mind field or chitta, subtlest individuation, purest
aspect of buddhi
• purusayoh = pure consciousness
• suddhi = purity
• samye = equality
• kaivalyam = absolute liberation, independence, freedom
• iti = this, end, finish
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Chapter 4: Liberation (Kaivalya Pada)
Means of attaining experience (4.1-4.3)
4.1 The subtler attainments come with birth or are attained through herbs, mantra,
austerities or concentration.
(janma osadhi mantra tapah samadhi jah siddhyayah)
• janma = birth
• ausadhi = herbs
• mantra = sound vibrations, incantations, divine word
• tapah = training the senses, austerities
• samadhi = deep concentration or entasy
• jah = born
• siddhyayah = attainments, powers, perfections, subtle experiences, psychic
abilities
4.2 The transition or transformation into another form or type of birth takes place
through the filling in of their innate nature.
(jatyantara parinamah prakriti apurat)
• jatyantara = to another type of birth
• parinamah = transition or transformation
• prakriti = creative cause, subtlest material cause
• apurat = by the inflow or filling in process
4.3 Incidental causes or actions do not lead to the emergence of attainments or
realization, but rather, come by the removal of obstacles, much like the way a farmer
removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.
(nimittam aprayojakam prakritinam varana bhedas tu tatah ksetrikavat
• nimittam = incidental cause or instrument
• aprayojakam = which do not bring to action
• prakritinam = creative cause, subtlest material cause
• varana = obstacles
• bhedas = breaking through, removing
• tu = but
• tatah = that
• ksetrikavat = like a farmer
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Emergence and mastery of mind (4.4-4.6)
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
(nirmana chittani asmita matrat)
• nirmana = produced, created, constructed, forming, arising, emerging
• chitta = minds, fields of consciousness
• asmita = I-ness
• matra = alone, individuality
4.5 While the activities of the emergent mind fields may be diverse, the one mind is
the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)
• pravritti = activity,
• bhede = difference, distinction, diverse
• prayojakam = causing, directing
• chitta = mind field
• eka = one
• anekesa = other, many, numerous
4.6 Of these mind fields, the one that is born from meditation is free from any latent
impressions that could produce karma.
(tatra dhyana jam anasayam)
• tatra = of these
• dhyana = meditation
• jam = born
• anasayam = without stored impressions, free from karmic vehicles, without
deposit of past influences, without latency
Actions and karma (4.7-4.8)
4.7 The actions of yogis are neither white nor black, while they are threefold for
others.
(karma ashukla akrisnam yoginah trividham itaresam)
• karma = actions stemming from the deep impressions of samskaras
• ashukla = not white
• akrisnam = nor black
• yoginah = of a yogi
• trividham = threefold
• itaresam = of the others
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4.8 Those threefold actions result in latent impressions (vasanas) that will later arise
to fruition only corresponding to those impressions.
(tatah tad vipaka anugunanam eva abhivyaktih vasananam)
• tatah = from that, thence
• tad = that, their
• vipaka = fruition
• anugunanam = following, corresponding to, accordingly
• eva = only
• abhivyaktih = manifest
• vasananam = latent potencies, potentials, subliminal imprints
Subconscious impressions (4.9-4.12)
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in
appearance, there is an unbroken continuity in the playing out of those traits, even
though there might be a gap in location, time, or state of life.
(jati desha kala vyavahitanam api anantaryam smriti samskarayoh eka rupatvat)
• jati = type of existence, state of life, category of incarnation
• desha = of locality, space, place
• kala = of time, moment, point
• vyavahitanam = being distinct, separated, in between, gap
• api = even, although
• anantaryam = uninterrupted sequence
• smriti = of memory
• samskarayoh = deep impressions, imprints in the unconscious, deepest habits,
subliminal activators, traces
• eka-rupatvat = because of their sameness, similarity (eka = one; rupatvat =
formless)
4.10 There is no beginning to the process of these deep habit patterns (samskaras),
due to the eternal nature of the will to live.
(tasam anaditvam cha ashisah nityatvat)
• tasam = for these
• anaditvam = no beginning
• cha = and
• ashisah = will to live, desire for life
• nityatvat = eternal, permanent, perpetual
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4.11 Since the impressions (4.10) are held together by cause, motive, substratum,
and object, they disappear when those deep impressions disappear.
(hetu phala ashraya alambana samgrihitatvat esam abhave tad abhavah)
• hetu = cause
• phala = motive
• ashraya = substratum
• alambana = object resting upon
• samgrihitatvat = held together
• esam = of these
• abhave = on the disappearance of
• tad = them
• abhavah = disappearance
4.12 Past and future exist in the present reality, appearing to be different because of
having different characteristics or forms.
(atita anagatam svarupatah asti adhva bhedat dharmanam)
• atita = past
• anagatam = future
• svarupatah = in reality, in its own form
• asti = exist
• adhva = of the paths, conditions
• bhedat = being a difference
• dharmanam = characteristics, forms
Objects and the 3 gunas (4.13-4.14)
4.13 Whether these ever-present characteristics or forms are manifest or subtle, they
are composed of the primary elements called the three gunas.
(te vyakta suksmah guna atmanah)
• te = they, these
• vyakta = manifest
• suksmah = subtle
• guna = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
• atmanah = the nature of, composed of
4.14 The characteristics of an object appear as a single unit, as they manifested
uniformly from the underlying elements.
(parinama ekatvat vastu tattvam)
• parinama = of change, transformation, result, consequence, mutative effect,
alteration
• ekatvat = due to oneness, uniformity, sameness, coordinated
• vastu = a reality, real object, existent
• tattvam = essence, reality, that-ness
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Mind perceiving objects (4.15-4.17)
4.15 Although the same objects may be perceived by different minds, they are
perceived in different ways, because those minds manifested differently.
(vastu samye chitta bhedat tayoh vibhaktah panthah)
• vastu = a reality, real object, existent
• samye = sameness
• chitta = minds, of the consciousness of the mind-field
• bhedat = diversity, difference
• tayoh = their, of the two
• vibhaktah = separation, division
• panthah = paths, levels of being, ways of perceiving
4.16 However, the object itself does not depend on any one mind, for if it did, then
what would happen to the object if it were not being experienced by that mind?
(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)
• na = not
• cha = and
• eka = one, single
• chitta = mind, of the consciousness of the mind-field
• tantram = dependent
• ched = if
• vastu = a reality, real object, existent
• tat = that
• apramanakam = not cognized
• tada = then
• kim = what
• syat = exists, becomes
4.17 Objects are either known or not known according to the way in which the
coloring of that object falls on the coloring of the mind observing it.
(tad uparaga apeksitvat chittasya vastu jnata ajnatam)
• tad = that, these, thereby
• uparaga = coloring, conditioning, reflection
• apeksitvat = due to need
• chittasya = of the mind, of the consciousness of the mind-field
• vastu = a reality, real object, existent
• jnata = known
• ajnatam = unknown
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Illumination of the mind (4.18-4.21)
4.18 The activities of the mind are always known by the pure consciousness, because
that pure consciousness is superior to, support of, and master over the mind.
(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat)
• sada = always
• jnatah = are known
• chitta = of the mind, of the consciousness of the mind-field
• vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
• tat = their, that
• prabhu = master, superior, support of
• purusasya = pure consciousness
• aparinamitvat = changelessness, immutable
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception
by the pure consciousness.
(na tat svabhasam drishyatvat)
• na = is not
• tat = it
• svabhasam = self illuminating (sva = own; abhasa = illumination)
• drishyatvat = knowability
4.20 Nor can both the mind and the illuminating process be cognized simultaneously.
(eka-samaye cha ubhaye anavadharanam)
• eka-samaye = at the same time, simultaneously (eka = one; samaye = time,
condition)
• cha = and, nor
• ubhaye = both
• anavadharanam = cannot be cognized
4.21 If one mind were illumined by another, as its master, then there would be an
endless and absurd progression of cognitions, as well as confusion.
(chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha)
• chitta = of the mind, of the consciousness of the mind-field
• antara = another
• drishye = seen, perceived
• buddhi-buddheh = knower of knowledge, perceiver of perception
• atiprasangah = endless, abundance, ad infinitum
• smriti = memory, remembering
• sankarah = confusion
• cha = and
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Buddhi, discrimination, and liberation (4.22-4.26)
4.22 When the unchanging consciousness appears to take on the shape of that finest
aspect of mind-field (4.18), then the experience of one’s own cognition process is
possible.
(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)
• chitteh = of the mind, of the consciousness of the mind-field
• apratisamkramayah = unchanging, not moving
• tad = that
• akara = form
• apattau = assumed, transformed into, reflection
• sva = own
• buddhi = knowing, knower
• samvedanam = knows, identifies, experience
4.23 Therefore, the mind field, which is colored by both seer and seen, has the
potential to perceive any and all objects.
(drastri drisya uparaktam chittam sarva artham)
• drastri = seer
• drisya = seen
• uparaktam = colored
• chittam = of the mind, of the consciousness of the mind-field
• sarva = any, all
• artham = objects
4.24 That mind field, though filled with countless impressions, exists for the benefit of
another witnessing consciousness, as the mind field is operating only in combination
with those impressions.
(tad asankheya vasanabhih chittam api parartham samhatya karitvat)
• tad = that
• asankheya = countless
• vasanabhih = latent potencies, potentials, subliminal imprints, impressions
• chittam = of the mind, of the consciousness of the mind-field
• api = though, also
• parartham = for another
• samhatya = in combination with
• karitvat = action
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4.25 For one who has experienced this distinction between seer and this subtlest
mind, the false identities and even the curiosity about the nature of one’s own self
come to an end.
(vishesa darshinah atma bhava bhavana vinivrittih)
• vishesa = distinction
• darshinah = of one who sees
• atma = Self
• bhava = in the nature of, in relation to
• bhavana = projection, feeling, reflection
• vinivrittih = complete cessation
4.26 Then the mind is inclined towards the highest discrimination, and gravitates
towards absolute liberation between seer and seen.
(tada viveka nimnam kaivalya pragbharam chittam)
• tada = then
• viveka = discrimination, discernment
• nimnam = incline towards
• kaivalya = liberation, independence from
• pragbharam = gravitate towards
• chittam = of the mind, of the consciousness of the mind-field
Breaches in enlightenment (4.27-4.28)
4.27 When there are breaks or breaches in that high discrimination, other impressions
arise from the deep unconscious.
(tachchhidresu pratyaya antarani samskarebhyah)
• tachchhidresu = in the intervals, breaks, gaps, between
• pratyaya = the cause, the feeling, causal or cognitive principle, notion, content
of mind, presented idea, cognition
• antarani = other
• samskarebhyah = deep impressions, imprints in the unconscious, deepest
habits, subliminal activators, traces
4.28 The removal of those interfering thought patterns is by the same means by which
the original colorings were removed.
(hanam esam kleshavat uktam)
• hanam = removal
• esam = their
• kleshavat = like the previous colorings
• uktam = as has been described
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Perpetual enlightenment (4.29-4.30)
4.29 When there is no longer any interest even in omniscience, that discrimination
allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.
(prasankhyane api akusidasya sarvatha viveka khyateh dharma-meghah samadhih)
• prasankhyane = highest knowledge, omniscience
• api = even
• akusidasya = having no interest remaining
• sarvatha = constant, in every way, always
• viveka-khyateh = discriminative knowledge (viveka = discriminative,
discernment; khyateh = knowledge, correct cognition, clarity, awareness)
• dharma-meghah= rain cloud of virtues (dharma = form, quality, virtues;
meghah = cloud)
• samadhih = deep absorption of meditation, entasy
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas
are removed.
(tatah klesha karma nivrittih)
• tatah = thereafter
• klesha = colored, painful, afflicted, impure
• karma = actions stemming from the deep impressions of samskaras
• nivrittih = cease, discontinue, remove
Knowables become few (4.31)
4.31 Then, by the removal of those veils of imperfection, there comes the experience
of the infinite, and the realization that there is almost nothing to be known.
(tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam)
• tada = then
• sarva = all
• avarana = veils, coverings
• mala = imperfections
• apetasya = removed
• jnanasya = knowledge
• anantyat = infinite
• jneyam = to be known
• alpam = little, almost nothing
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Gunas and liberation or Kaivalya (4.32-4.34)
4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary
elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into
further transformations, and recede back into their essence.
(tatah kritarthanam parinama krama samaptih gunanam)
• tatah = then, by that
• krita = fulfilled
• arthanam = purpose
• parinama = transition, transformation, of change, result, consequence,
mutative effect, alteration (2.15, 3.9-3.16)
• krama = sequence, succession, order (3.15)
• samaptih = terminate, end
• gunanam = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
4.33 The sequencing process of moments and impressions corresponds to the
moments of time, and is apprehended at the end point of the sequence.
(ksana pratiyogi parinama aparanta nigrahyah kramah)
• ksana = moments
• pratiyogi = uninterrupted succession
• parinama = transition, transformation, of change, result, consequence,
mutative effect, alteration
• aparanta = end point, at the end
• nigrahyah = recognizable, apprehensible, comprehensible
• kramah = succession, process, course, order, series
4.34 When those primary elements involve, or resolve themselves back into that out
of which they emerged, there comes liberation, wherein the power of pure
consciousness becomes established in its true nature.
(purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va
chiti shaktih iti)
• purusha = pure consciousness, Self
• artha = purpose, meaning
• sunyanam = devoid
• gunanam = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
• pratiprasavah = involution, resolve, recede
• kaivalyam = absolute freedom, liberation, enlightenment (2.25)
• svarupa = own form
• pratistha = established
• va = or
• chiti = consciousness
• shaktih = power
• iti = the end, finis (to denote the end of the teachings)

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СА-ТТ-ВА

ТО ПРИРОДНО ЗНАТИ БУД-УЧИ УМ-ОМ И ТУЛАМИ ЧТО ЗВУК-ВСЕСИЛУ ЗНАЮТ РАЗНО

ТЕЛО ЗНАЯ КАК ПРОСТРАНСТВО БЫТЬ-И-Я

КАХАННЯМ ПРОНИКАЯ ВСЕ-И-Я

О ОМ-ТАТ-САТ ВЕЛИ ЛЮБВИ ТАК МНОГО

ЧТОБ ОБ-ЯТЬ ПРОСТРАНСТВО ЖИЗНИ ВСЕ ГАРМОНИИ ЗВУЧАЩИХ ШАР-ОВ!

ВЕЛЬ КАХАННЯ ЧТО НЕ ОПИСАТЬ СЛОВАМИ!

БУДЬ В СЛОВАХ ЗВУЧАЩИХ ЖИЗНИ СВЕТ!

О СКРОМНОСТЬ

БУДЬ!

ВЕЛИ И ПРЕБЫВАЙ

ВСЕ-БЛАГОСТЬЮ СОБОРА!

ВЕДЬ!

ЛЮБЛЮ И СЛАДОМ СЛАВЛЮ

вспомнила теперь:

ДИТЯ В МОЛИТВЕ ТИХОЙ

ТИХОНЕЧКО

ДО МЫСЛЕЙ

то нежность во-с-будит любви явленье

описанность тускнеет проявленье

лучше пре-быть

ОМ

АУМ ТАТ САТ!

ПРАНАМ!

ПРАМАНА!

БУДХИ!

СВЯТ!

АНТАХКАРАНА!

ЧИТА ЧТИТ

ЯВЛЕНЬЯ АХАМКАРА

ОТ У-МА

ТО МА НИ-РВАНА

ХАРА

ТА!

то труд заблудший прявленьем раз-ум на-учить ва правде будь

движенье воли – звуком-ли? движеньем силы?

силой звуком движет Дух

движеньем ахамкара многоликая велит –

танцует меж лучей и волн своих-же

то дыханье возбуждает свет – шар вдох-новляется и свет шара возник

то воля вдох-новленья

выдох свят-ом

сила дышит

звук велит

О МОЛЧАЛИВЫЙ ВСЕЗВУЧАЩИЙ ЗВУК И СИЛА ТИХАЯ ВСЕСИЛЬНА!

ЗВУК И СИЛА ОБНИМАЮТ СУТЬ НЕОТДЕЛИМО ШАРАМИ ВЕЛЕНЬЯ

О ВЗАИМО-ОТНОШЕНЬЕ ШАР В ЕДИНОСТИ-ЖЕ ПРОЯВЛЕНЬЯ!

СВЯТИСЬ!

(и мня не збудь :))