THE YOGA SUTRAS OF PATANJALI

 

1^st Chapter, Samadhi Pada - Equanimity of mind

1. Now begins the inquiry into yoga.
2. Yoga is the [gradual] cessation of the fluctuations of the mind.
3. Then the seer (perceiver of consciousness) abides in his own nature.
4. The identification with the fluctuations of the mind leads elsewhere.
5. The fluctuations of the mind are five-fold. They may cause afflictions or remove afflictions.
6. Valid cognition, false cognition, imagination, deep-sleep and memory are the five operative fluctuations of the mind.
7. Direct perception, inference, and verbal testimony are the three forms of valid cognition.
8. False cognition projects a reality upon something that is not real.
9. Imagination is built upon previous exposure to words and meaning, but is in itself empty of objective substratum.

10.  Sleep is the mental fluctuation, which takes support in the cause of non-existence.

11.  Memory is the total recall of the various mental impressions arisen in the mind.

12.  The fluctuations of the mind are restrained with Practice and Dispassion.

13.  Of these two, practice is the effort to secure steadiness [of mind].

14.  The practice becomes firmly rotted when well attended to for a long period of time without interruption and with proper attitude.

15.  Dispassion is the supremacy of consciousness that manifests in him/her who is completely free from the cravings of perceptual and spiritual elevations found in the scriptures or heard through testimony.

16.  And that is even higher, when there is no desire for the qualities of theguñasdue to the knowledge ofPurußa.

17. Saµpraj≤åta Samådhi (cognitive trance) is brought about by philosophical inquiry, supported further by deeper reasoning, awakening of inner joy and culminating in the experience of “I am”.

18. Asaµpraj≤åta Samådhi(utmost cognitive trance) is where there is a complete lapse of the previous stages and only a reminiscence remains of the residual potencies [known as the operating saµskåras].

19.  This is the cause of the objective existence of theVidehas(celestial bodies) and the Prak®tilayas (merging elements of nature).

20.  For others, Faith, Energy, Memory, Clarity of mind, andPraj≤å(widom) precede the stages [prior to Asaµpraj≤åta Samådhi].

21.  It may manifest quickly for those whose Supremacy of Consciousness is keen.

22.  There is also a differentiation depending on the seekers mild, middle or intense nature.

23.  Or, this Samådhi (cognitive state) may be brought about by a total surrender to God (ˆΩvara).

24. ˆΩvara is a distinct purußa, untouched by the afflictions of karma and their fruition.

25.  In Him the seed of omniscience is not exceeded.

26.  Hi is the Guru of all previous gurus, unlimited by time.

27.  The sacred syllable OM is his expression.

28.  Repeated it and contemplated over its meaning.

29.  From that cognition may arise of inherent consciousness and a diminution of its covering obstacles.

30.  The covering obstacles are; disease, laziness, indecisiveness, arrogance, indolence, sensuality, wrong perception, incapability of grasping the point and instability. They all cause distractions or diversion to the mind.

31.  The companions of these distractions are: pain, despair, trembling, and agitated inhalation and exhalation.

32.  These may be counteracted by the practice or habituation to One Truth.

33.  By cultivating habits of friendliness towards the happy, compassion towards the miserable, joy towards the virtuous and unresponsiveness towards the wicked, the mind becomes prone to purification.

34.  Or, this cognitive trance (Saµpraj≤åta Samådhi), may be cultivated by expulsion and retention ofpråña (life-breath).

35.  Or, [through] focusing on the higher sense perception in the mind [a greater mental stability will also occur].

36.  Or, [through] concentration on the effulgence of the heart bereft of any sorrow.

37.  The mind also reaches greater stability minimizing desires for external and internal objects.

38.  Or,  [through] taking the support from the knowledge conveyed in dream or sleep, and making that an object of study.

39.  Grater mental stability may also come about by meditating on whatever [object] one finds appropriate.

40.  His/her great power reaches down to the minutest particle as well as up to the largest.

41.  When the fluctuations of the mind have minimized, the state of Samåpatti(immersion of thought) presents itself, which is like a clear crystal, reflecting whatever objects presented to it through the state of knowledge, knower or the known.

42.  Indistinct (verbal) Samåpattiis where the concepts of words, meaning and idea are intermingled.

43.  Distinctive (non-verbal)Samåpatti, is when the mind, purified from any memory patterns, shines out as the sole object alone, as devoid of its own form.

44.  By this, thesa-vicara (conceptual) and nir-vicara (non-conceptual) states are also explained, both being of a subtle nature.

45.  The realm of the subtle, reaches up to the nominal mark, [the utmost subtly ofMüla-prak®ti, the root cause of nature where the threeguñasare in complete equilibrium].

46.  These [fluctuations of the mind] have their origin in external objects and are therefore called sabîja samå∂hi(equanimity of mind supported by a seed).

47.  When there is no disturbing current of energy from neitherSattva, RajasnorTamas, and the non-conceptual meditative state reaches its peak, the mind becomes fixed - or illuminated rather - by its own spiritual essence.

48.  There, Praj≤å(wisdom) is pregnant with®ta (universal truth).

49.  It has different objects [of perception] than those of verbal and inferential cognition, because it refers to the essence of the particular.

50.  The Saµskåras (residual potencies) born from that state will impede otherSaµskårasin their further development.

51.  When there is anirodha, in even this state, due to the restraint of all the fluctuations of the mind, the state of nirbîja samådhi will occur (equanimity of mind without external support).

 

2^nd Chapter Sadhana Pada - Practical Application

1. Tapas (acts of purification), Self-study and a total surrender to God, are the active components of Yoga.
2. For the purpose of awakening the state ofSamådhiand minimizing the afflictions (that prevents us from experiencing it).
3. The afflictions are ignorance, ego, attachment, aversion, and clinging to life.
4. Ignorance (avidyå) is the breathing ground for all the others; it may be dormant, minimized, alternated or fully active.
5. Avidyå is the projection of the non-eternal to be eternal, the impure to be pure, misery to be pleasurable and the non-self to be the self.
6. Asmitå (I-am-ness) is equating the identity of the powers of the Seer and the Seen. (In other words one is not able to distinguish between the sole power of Consciousness and the instrumental power of seeing).
7. Attachment is hankering after pleasure.
8. Aversion is trying to flee pain.
9. Clinging to life is the same for all living beings, even the wise, and it manifests due to its own potency.

10.  These, although subtle are destroyed when the cause of their activities are destroyed.

11.  The fluctuations of that are annihilated by meditation.

12.  The depositories of karmas, which have their root in the afflictions, will be made visible in this or future births.

13.  As long as the root of the afflictions exits, they will ripen into a certain predisposition of mind, health and birth.

14.  They all have pleasure and pain as their fruits, due to virtue and vice, merit and demerit that govern their causes.

15.  Thus everything is but suffering to the discriminating person, due to the unavoidable suffering that comes from the friction of change and the inherent opposition of the threeguñas.

16.  Pain thus not-yet-arrived, is what is to be avoided.

17.  The cause of the conjunction between the Seer and the Seen (the knower and the known) is what has to be terminated.

18.  The Seen is of the nature of illumination, activity and inertia (Sattva,RajasandTamas), the very fabric constituting the elements and the inherent power of the sense organs. It has enjoyment and emancipation for its (two main) objects.

19.  The rungs of theguñasconsist from the specific to the unspecific.

20.  The Seer is consciousness only, although pure, what he perceives is presented to him from the senses.

21.  For the purpose of Him only, the perceivable exits.

22.  Although that may cease in relation to Him whose object has been achieved, the knowable is not completely destroyed being still common to others.

23.  TheSaµyoga(conjunction), [between the seer and the seen] is the cause for the recognition of the nature of having the power to own and the capacity of being owned.

24.  The effective cause of that is Avidyå (ignorance).

25.  From the removal of that, and due to the vanishing of the conjunction (saµyoga), there will be absolute freedom for the Knower.

26.  The proper means of removal is discriminative knowledge free of fluctuations.

27.  The [unfolding] wisdom (praj≤å) of that is in seven stages.

28.  When a proper establishment in the limbs of yoga is established and the impurities of the mind are removed, the light of wisdom culminates in discriminative-knowledge.

29.  Restraint, observance, posture, regulation of breath, sense-withdrawal, concentration, meditation and absorption of mind (samådhi) are the eight limbs of yoga.

30.  The restraints are: non-injury, truthfulness, non-theft, continence and non-possessiveness.

31.   They are the great vows, universal, applicable to all and not limited by cast, space, time and circumstances.

32.  The observances are: cleanliness, contentment, purification acts, self-study and complete surrender to the Lord.

33.  When there is torment from disruptive thoughts, practice a cultivation of their opposites.

34.  The disruptive thoughts are causing injury to others etc. They may be actively done, caused or permitted by another. They stem from desire, anger and ignorance. They may be slight, middle or intense, but their results are infinity of pain and ignorance; thus practice a cultivation of their opposites.

35.  For somebody centered in non-injury, there will be no hostility in ones presence.

36.  When centered in truth, whatever spoken will become effective.

37.  When centered in non-theft, all wealth will come to him (lit. all jewels will approach him).

38.  When centered in continence, great vigor is obtained.

39.  When centered in non-possessiveness, there will be knowledge of previous and future births.

40.  From cleanliness comes a repugnance towards ones own body and minimal contact with others.

41.  When ones inherent quality ofsattva-guñais purified, elevation of mind, focus, and control of the senses are the natural outcome and hence on is more susceptible to the receptivity of the self. 

42.  From contentment the greatest happiness is obtained.

43.  From tapas (acts of purification), removal of impurities and a natural perfection of the body and senses [becomes established].

44.  From Svådhyåya (self-study), comes communication with ones chosen deity.

45.  From total surrender to the lord comes the attainment ofsamådhi.

46.  A posture (åsana) is steady and comfortable.

47.  [It is achieved] From the loosening of effort and absorbing the mind in the eternal principle.

48.  Then, the pair of opposites (arising our of duality) is annihilated.

49.  When that is well established, the practice ofpråñåyåmamay follow, which is the regulation of the movements of inhalation and exhalation.

50.  The fluctuations of the breath manifest as external, internal or halted. Internal place of focus, durations, and number of repetitions regulates it. Thus it may become drawn out and subtle.

51.  The forth stage (of pråñåyåma)is where the internal and external (movements of air) are transcended.

52.  Then the coverings of the inmostsattviccomponent are minimized.

53.  Here the mind is more receptive to (higher states of) concentration.

54. Pratyåhåra (sense-withdrawal) is that by which the senses do dot come into contact with their objects, but rather initiate the nature of the mind.

55.  Then the superior control of the senses manifest.

 

3^rd Chapter, Vibhuti Pada - Manifestation of Perfections

1. Dhårañå (concentration) is the centering the mind into one place.
2. When that focus flows uninterruptedly it is calledDhyåna(meditation).
3. Samådhiis when the fluctuations of the mind no longer identifies with their own patterns, but are empty as it were of their own form and shines solely with the object of absorption.
4. These three, when operating as one are calledSaµyama.
5. From mastery of that, the realm ofpraj≤å (wisdom) becomes clear.
6. The application of it (should be) in all fields.
7. These three (limbs) are more intimately connected than the preceding limbs.
8. But even that is external to the seedless state ofsamådhi.
9. Nirodha-pariñåma (restrained thought-transformation) is when there is a conjunction of the mind in momentary restraints, as if the outgoing and restrained patters of the mind disappear and appear respectively.

10.  According to onessaµskåras, the peaceful flow [of the mind] issues forth.

11. Samådhi-pariñåma(thought transformation of a steady mind) is the respective destruction and rise of multi-focus and one-pointed-focus.

12. Ekågrata-pariñåma(one-pointed thought-transformation) is when the subsiding and rising cognitive acts of the mind is balanced. 

13.  These are the various patterns of thought-transformation in the objective and instrumental phenomenon that are taking place. They may display changes ofdharma(apparent characteristics),lakßaña(secondary qualities) oravasthå(various conditions).

14.  TheDharmî(the one in possession of certain characteristics) is that which closely follows the latent, the rising and the unpredictable characteristics.

15.  The distinctness of proper sequence is the reason for the distinctness of thought-transformations.

16.  Fromsaµyamaon these threepariñåmas(thought transformations), comes the knowledge of the past and future.

17.  A word, meaning and the actual idea that it conveys, all appear as one, because they coincide with each other. Fromsaµyamaon their distinctions may come the knowledge of sounds from all living beings.

18.  If one is able to directly experience ones personalsaµskårasknowledge of ones previous lives may come.

19.  The knowledge of other minds, from their apparent attributes.

20.  If one is able to practicesaµyamaon the form of the body and its subject to perceptivity, invisibility may be the result, due to the non-reflection of light to the eye of the perceiver.

21.  The results of Karma (action) may manifest slow or quickly. Fromsaµyamaon these comes knowledge of death and omens.

22.  Fromsaµyamaon friendliness etc. comes their inherent powers.

23.  Fromsaµyamaon elephants etc. comes their inherent powers.

24.  If one is able to direct the light of consciousness towards the realm of higher sense-activities may come the knowledge of the subtle, the concealed and the remote.

25.  Fromsaµyamaon the sun, knowledge of the heavenly realms.

26.  On the moon, the knowledge of the solar systems.

27.  On the pole star, the knowledge of the movements of the stars.

28.  On the navel, the knowledge of the bodily system.

29.  On the cavity in the throat, diminishing of hunger and thirst.

30.  On theKürma-nå∂î(meridian of the tortoise), steadiness.

31.  On the light inside the cranium, vision of the perfected ones.

32.  Fromsaµyamaon intuition, an all-consuming knowledge.

33.  On the heart, the knowledge of the mind.

34. Bhoga(enjoyment) consists of an entity experiencing and something being experienced.Sattva-guña(objective essence) andPurußa(luminous spirit) are quite distinct from each other. Fromsaµyamaon the entity of experience comes the knowledge ofPurußå.

35.  Then intuition and a higher sense of hearing, touch, vision, taste and smell may manifest.

36.  They are all obstacles tosamådhi, but perfection to the distracted extroverted mind.

37.  From learning to soften the bonds of karma (and their causes), and knowing the forth-going movements of the mind, one may learn to enter [the body/mind of another person].

38.  From mastering theudåna-pråña(upward moving life-breath) comes elevation and non-contact with water, mud, thorns etc.

39.  From mastering thesamåna-pråña(even life-breath), effulgence issues forth.

40.  Fromsaµyamaon the relation between space and hearing comes the power of divine healing.

41.  Fromsaµyamaon the relation between space and the body, or from the thought-absorption in the lightness of cotton etc. the knowledge of ‘space walking’ may come about.

42.  [Fromsaµyama] on the great ex-corporal body with its external fluctuations, when passing outside the body the covering of the inner light will be diminished.

43.  Fromsaµyamaon the gross, the substantive, the subtle, and their respective conjunction and purpose, a mastery over the elements may be obtained.

44.  From that comes the manifestation ofanimåetc. the attenuation as well as the perfection of the body and the non-obstruction to its characteristics.

45.  The perfection of the body consists in beauty, grace, strength and adamantine hardness.

46.  Fromsaµyamaon the act, the substantive appearance, egoism, the conjunction between them and the purpose of sensation, comes mastery of the senses.

47.  From that follows quickness of mind un-instrumental perception and mastery overpradhåna(nature’s first cause).

48.  To him who recognizes the distinction between pure-spirit and pure-objective existence comes the supremacy over all states of being and omniscience.

49.  From complete dispassion even for that, when the seed of bondage has been destroyed, comesKaivalya(complete freedom, lit. complete isolation).

50.  When there is invitation from presiding deities, there should be neither attachment nor smile of satisfaction due to the possibility of re-contact with the undesirable.

51.  Fromsaµyamaon moments and their successions comes knowledge born from discrimination.

52.  Then arises [the subtle] ability to observe distinctions in similarities of birth, genus, quality and place.

53.  The true intuitive knowledge born from discrimination embodies all spheres of operations, it includes all objects, is all conditional and non-sequential.

54.  When there is equanimity in purity, i.e. the distinction betweensattva-guña (objective essence) and purußa (subjective essence), Kaivalya (complete freedom) manifests.

 

4^th Chapter, Kaivalya Pada - Inquiry into freedom/isolation

1. Perfections (siddhis) may come from previous births, herbs mantras, tapas or samådhi.
2. The transformations into other life-stats are due to the [inherent] potency of prak®ti (nature).
3. The cause of this potency of nature is not issued forth [by any incidental cause], but it pierces the obstacles from it, like a farmer [arrogating the field or preparing it for growth].
4. From the sense of Ego (asmitå) proceeds fabricated minds.
5. Due to the separation of activity, one mind is the sole cause of many.
6. Of these the one born of meditation is free from karmic depositories.
7. The karma of a Yogi is neither white nor black; for others it is threefold.
8. From that issues forth a ripening of thesaµskårasthat operate according to their own inherent fruition.
9. Due to the similarity in appearance of memory andsaµskåras, there is sequential non-interruption [between the two] although they are separated by birth, place and time.

10.  The  saµskåras/våsanas are perpetual because nature is so.

11.  Being held together by cause, expectancy, substratum and object, they will eventually disappear when these operating factors disappear.

12.  The past and future is real, but due to the difference of paths, their characteristics of being are different.

13.  They manifest, are subtle and in essence constituent of the threeguñas.

14.  They are the essence of the object due to the continuity of transformation.

15.  Although the essence of the external objects is the same, due to diversity of mind, their external objects vary.

16.  The existence of an object is not dependent on only a single mind. What would then be the authority of that?

17.  An object of the mind may be known or unknown, due to the inherent necessity of the mind to be stimulated (lit. colored).

18.  The fluctuations of the mind may are always known to thepurußa, due to the un-changeability of the [inner] Lord.

19.  The mind is not self-illuminating, because it is seen (perceived).

20.  Nor can both of them [purußa and prak®ti] be cognized at the same time.

21.  If the mind is known by another mind it would be an excess of this inner intelligence ad infinitum, resulting in confusion of memories.

22.  Consciousness knows its own intelligence due to its transformation of appearances. Although still in itself, it is reflected within sequential change.

23.  The mind being covered by the knower and the knowable is all encompassing (omni-objective).

24.  Due to the fact that the mind acts by this dual combination and because of its innumerablesaµskåras, it exists for another.

25.  For the seer of this distinction, the curiosity towards the nature and the many ways of relating to the self ceases.

26.  The mind then is inclined towards discrimination and gravitates towards Kaivalya.

27.  In the intervals of this procedure, thoughts from previoussaµskårasarise.

28.  The removal of that has been described in reference to the afflictions.

29.  Then being completely bereft of interest in even the highest intellectualization, and due to the consistency in the [pure] knowledge of discrimination comes the experience ofdharma-megha-samådhi (the purity of mind known as the cloud of virtue). 

30.  From that follows the removal of karmas and their afflictions.

31.  Then all coverings (illusions) are removed and nothing remains to be known, due to the infinity of (true) Knowledge.

32.  The sequential change of theguñasthen ceases, having fulfilled their objective purpose.

33.  Sequential change is the uninterrupted-sequence of moments, cognized as distinct on the cessation of transformational change.

34.  The highest state of complete freedom comes when the generating seeds of the guñas lapse [and they are free from their inherent purpose to manifest themselves to purußa]. Then the power of consciousness is established in its own nature.