Patanjali yoga sutras:
1. Samadhi pada: concentration - its spiritual uses - 55 sutras
2. Sadhana pada: Concentration - its practise - 54 sutras
3. Vibuthi pada: Manifestation and its powers - 56 sutras
4. Kaivalya pada: Liberation - 31 sutras
Chapter one: 55 verses
Samadhi Pada: Concentration - Its Spiritual Uses
Sutras - 1-4 - what is yoga and why?
sutras 5-11 - five. compulsive states
12-16 - means of control
17-22 - subtle states of meditation
23-29- definition of god
30-39 - calming the mind
40-50 - deeper states of meditation
51- going beyond
First he explains what are the 5 different classifications of vrittis in verses upto 11 - pramana, vikalpa, nidra, smritihi. . then he says how to stop them thru Abhyasa and vairagyam.
From 17 onwards, he explains what. is Samadhi.
Samprjnatha Samadhi -
Asamprjnatha samdhi -
1.1 atha yoganushasanam
Now concentration(Yoga) is explained.
1.2. Yogas Chitta Vritti Nirodhah
Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis)
Yoga is - Chitta(the mind) Vritti(the modifications or the. working) nirodhah(stop or cessation or control or mastery)
1.3 Tada drashtuhu svaroope avasthanam
At that time (the time of concentration) the seer (the PuraSa) rests in his own (unmodified) state
Then the pure awareness can abide in its very nature
Tada - It is then,
Drashtuh - the seer, one who sees,
Svaroope - takes the form
avasthanam - self
1.4 vritti saroopyam itaratra
At other times (other than that of concentration) the seer is identified with the modifications.
Itaratra(otherwise or at other times)
Vritti (modifications, activities)
Saroopyam(take the form)
The seer identifies with the vrittis or what he sees
1.5 vrittayah pangchatayyah klishta aklishtah
There are five classes of modification: painful and non-painful
Klishta - complicated leading to suffering, difficult, intricate
Aklishtah - pleasant states, (inevitabaly this may also lead to sorrow state-childooh saying, don't laugh too much or something bad happens)
Vrittis are of 5 kinds - simple, complex, bad and pleasant, good and bad
1.6 PramannaViparyayaVikalpaNidraSmritayaha
(These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
Pramanna(Pra -to, mann- measure or proof) - Judgement, right knowledge, proof
Viparyaya - misjudgment, in discrimination (mistaking a rope for a snake)
Vikalpa - imagination
nidra - sleep
smrityaya - memories
These are the 5 modifications or cyclical activities of the mind or chitta and stopping this is yoga
1.7 PratyakshAnumanAgamah Pramanani
Direct perception, inference, and competent evidence are proofs.
Pramanna(right knowledge or proof) is of 3 types:
Pratyaksha - direct perception, experience (Pra -in front of, akshi. - eyes)
Anumana - inference - indirect expereince, knowing the truth by connecting the dots
Agamah - acquisition, knowledge which has been acquired from the right source, gurus (gam-movement, come), knowledge given by gurus, or elders or come from else where.
1.8 viparyayo mithyajnanam atadroopa pratishtam
Indiscrimination is false knowledge not established in real nature.
Viparyayo - misjudgment or false knowledge, skewed knowledge, mirage, rope/snake.
mithya - false
jnanam - knowledge
atadroopa - not real nature
prtaishtham - established
Viparyayo, misjudgment is illusory and false knowledge, which is rooted in the misidentification of truth
1.9 shabda jnaana anupati vastu shoonyo vikalpah
Verbal delusion follows from words having no (corresponding) reality.
Vikalpah - imagination. it is the result of knowing something at the surface without the complete picture
vastushunya - not being there
Shabda jnana - only the sound or knowledge of the vastu
anupati - following
(actual thing is not there, complete object is not there. only its sound or half knowledge is there and imagining from it)
1.10 abhava pratyaya alambana vrittir nidra
Sleep is a Vrtti which embraces the feeling of voidness or non being state is nidra
alambana - support. (supported by the state of non being)
pratyaya - alternative or other state
abhava - non being, not existing, void. Non being state or not present/awake state is nidra
Nidra, sleep is the cyclical activity of rest which is supported by the state of non being.
When we wake up, we remember we were in sleep, bcos there were some vrittis in sleep.
1.11 anubhoota vishaya sanpramoshah smritih
Memory is when the (Vrttis of) perceived subjects do not slip away (and through impressions come back to consciousness).
Anubhootha - old. already. experienced
vishaya - experiences
sampramoshah - not letting them pass. clinging on to it.
Smriti, remembering, is retaining old experiences without letting them pass
Not living in the present. living in the past
5 to 11 verses complete the explaination of the Vrittis, one part of it.
1.12 Abhyasa vairAgyAbhyAM tanniroDHaH
Their control is by practice and non-attachment.
abhyasa - practise
vairagyabham - non-attachment, meaning not taking the color,raaga. disentangled (Raaga means attachment to sensory pleasures)
tan - that
nirodhaha - stop
These are controlled thru practise and dis identification
1.13 tatra sthitau yatno abhyAsaH
Continuous struggle to keep them (the Vrttis) perfectly restrained is practice.
Tatra - there
sthitau - stay
yatno - effort
abhyasah - practise is the continuance effort to be in that stae of control
1.14 sa tu dirgha kAla nairantarya satkarasevito driDa bhoomih
Its ground becomes firm by long, constant efforts with great love (for the end to be attained).
sa - that
tu - is
dirgha - long
kala - period
nairantarya - uninterrepted (antara - gap)
satkara - well perfomed (kara or karya means performed)
sevita - done, performed
driDa - firm, fruitful
bhoomih - ground
It is strengthened by prolonged, uninterrupted, and well-performed application of action
1.15 dRSHTA anushravika viShaya vitriSHnNasya vashikarA sanjnA vairAgyam
That effort, which comes to those who have given up their thirst after objects either seen or heard, and which wills to control the objects, is non-attachment.
drishta - experienced in the past or perceived
anushravika - heard about
vishaya - objects of the senses
trishna - thirst
vashikara - keeping under control
samjna - that is
vairagyam - detachment of disidentification
Vairagyam, dis identification is control over the thirst for objects of senses, which have either been percieved or just been heard
Directly expereinced or heard about objects, give up control. That detachment is vairagyam
1.16 tatparan puruShakhyAter guNna vaitRShNyam
That extreme non-attachment, giving up even the qualities, shows (the real nature of) the PuruSa.
tat param - that is the state of beyond. (tat-that, para-beyond)
purusha - self or consciousness
khyater - beyond
gunna - The gunnas - (Tamas, rajas, Satva)
vaitrishnyam - beyond the thirst
It is the state of the beyond, born out of the true knowledge of the self, when one is beyond the thirst of even the gunas = qualities themselves
DEFINITIONS of SAMADHI starts now
1.17 vitarka vichara Ananda Asmita roopa Anugamat sanprajnAtaH
The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
vitarka - reasoning (tarka-reasoning)
vichara - deep thought, contemplate
ananda - joyous state
asmita roopa - sense of me,
anugama - state which follows
sanprjnaatah samadhi - Equanimous mind
Samprajnata samadhi, equanimous mind that still discerns, is a state which is a consequence of a vitarka - spiritual reasoning, vichara, ananda, asmita roopa
First sense of samadhi is brought about by good application of knowledge thru vichara, vitarka, ananda, asmita
1. Samprjnatha Samadhi - you are consciously meditating, aware and quell the waves of chitta or hold down the thoughts, the seeds are still there, which will manifest in the right time.
Savitarka: Mind meditates on a object again n again, by isolating other objects. Vitarka means reasoning. Questioning the element(panchaboothas) again and again
Nirvitarka: Absence of elements or taking them out of time n. space.
Savichara: Think of subtle elments(Tanmatras) and meditate on it
Nirvichara: Think of subtle elments(Tanmatras) without discrimination
2. Asamprjnatha - constant practise of ceasation of all mental activities. Chitta retains only the unmanifested impressions.
It is the highest state - Super conscious samadhi. It gives us complete freedom. Samadhi becomes seedless - the thought is destroyed at the source. So no more impressions formed
Meditate on mind and any. thought comes, strike. it down. Empty it fully. then liberation happens then and. there.
Extremes always look similar - tamas and satva. no knowledge is. lower state, knowledge is middle state, beyond knowledge is the highest state. Knowledge itself is a construct.
According to sankhya phylosophy there is no god.
Only those liberated souls. these souls with extreme non attachment, remanifest aas gods.
Only those who are fully free, are those yogis merged in prakriti laya.
1.18 virama pratyaya abhyasapoorvah sanskarashesho anyah
There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
virama - rest
pratyaya - the other state, the alternative state
abhyasa - practice
Sanskara shesho(left over deep tendencies) - the thought process is not compulsive anymore
is anyah(other) - asamprjnata samadhi
The other state, asamprajnata samadhi = equanimous mind beyond discernment, is a consequence of continuous practice of giving rest to the mental activity
1.19 bhava pratyayo videha prakritilayanam
(This Samadhi, when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature
bhava - simply being
Pratyayo - the other state
videha - without body (no identifying with the body) detached from material world
Prakritilaya - immersed in one's own nature
For those who are videha (without identifying with the body) and prakritilaya(immersed in ones own nature) this state is caused by just bhava(simply being)
1.20 shraddha. virya smriti samadhi prajna poorvaka itaresham
To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
Shraddha - steadfast focus
Virya - high energy, higher vibration
Smriti - constant remembrance
Samadhi - equanimity
Prajna - pure perception
Itaresham. - for all others
For all others (itaresham) the samadhi is brought about by the constant practise of the above qualities.
1.21 tivra sanveganam asannah
Success is sped up for the extremely energetic.
tivra - keen
samveganam - resolve
asanah - easily attainable
It is easily attainable to those who approach it with a keen resolve
1.22 mridu madhya. adhimatra tvat tatopi visheshah
They again differ according as the means are mild, medium or supreme.
Mridhu - mild
Madhya - medium
adhimAtra - intense
These are the 3 kinds of resolve
1.23 eeshvara prani dhaanadva
Or by devotion to Isvara.
It is also easily attained throuh pranidhanena - abiding in ishwara
or You can reach samadhi by surrenderness.
Who is ishvara?
1.24 klesha karma vipaka ashaya aparamrishtah purusha vishesha eeshvarah
Isvara (the Supreme Ruler) is a special PuruSa, untouched by misery, the results of actions, or desires.
He defines who is ishwara here:
Eeshvarah is that distinguished sense of self, beyond and untouched by the realms of
Klesha - afflictions (a cause of pain or harm)
Karma - actions
vipaka - results
ashaya - intentions
aparamrishtah - beyond(apara) and untouched(mrishtaha)
Purusha vishesha eeshvarah
1.25 tatra niratishayaM sArvajnabIjam
In that ishwara is contained the seed of all knowledge
1.26 sa poorveshamapi guruh kalena anavachchhedat
He is the Teacher of even the ancient teachers, being not limited by time.
guruh - knowledge
kalena - time
anavachchhedat - uncut, unending
That ishwara is the guru (illuminator) of all who come before, due to the unending nature of time.
1.27 tasya vachakah prannavah
His manifesting word is Om.
The description of ishwara is pranavah
1.28 ta Japa stadartha bhavanam
The repetition of this (Om) and meditating on its meaning (is the way).
It is that which has to be chanted repeatedly, and its essence to be contemplate upon
1.29 tataha pratyak-chetana-adhigamaha api-anta-Aya bhAvashcha
From that is gain (the knowledge of) introspection, and the destruction of obstacles.
tataha - from chanting Pranavah, by constant meditation
pratyak-chetana-adhigamaha - u gain the knowledge of individual consciousness
AntarAya - obstacles
Avashcha - remove
all obstacles are removed by chanting pranavah
From that arises the knowledge of individual consciousness and the absence of antaraya (obstacles)
What are the obstacles that get removed by chanting the japa of Pranavah are described here: 30 to 39
1.30 vyadhi, styana. samshaya, pramada, alasya, avirati, bhrantidarshana, alabdhabhoomikatva, anavasthitatvani chitta vikshepa antarayah
Disease, mental laziness, doubt, calmness, cessation, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions.
antaraya- obstacles are those which scatter the mind.
They are vyadhi-illness, styana(procrastination), samshaya(doubt), pramada(negligence), alasya(laziness, avirati(failure to not cling, not able. togive up, unable to stop eating chips), bhranti(darshana(hallucination), alabdha bhumikatva (inability to gain grounding(inability to be firm(when u reach a particular stage in meditation but unable to stay there)) and anavasthitatva (unsteadiness, wavering)
Chitta vikshepa - scattering of chitta
Thur Japa, on pranvah these obstacles are removed
1.31 duhkha, daurmanasya, anggamejayatva, shvasaprashvasa vikshepa sahabhuvah
Grief, mental distress, tremor of the body and irregular breathing accompany non-retention of concentration.
These are the symptoms of the scattered chitta. If it has to go, treat the root cause (anatarayas). Concentrate and chant pranavah
When the mind is scattered, it leads to duhkha(suffereing), daurmanasya(depression, angamejayatva(losing control over the limbs) and shvasaprashvasa (laboured breathing, uneven breathing)
1.32 tat pratishe dhartham ekatattva abhyasah
To remedy this practice of one subject (should be made).
tat - that
pratishe dhartham - to keep it aside
ekatattva - one pointed
abhyasaha - practise
The only way to overcome these is thorough, focused practice on attaining to one truth.
The pleasantness that comes to chitta are:
1.33 maitree karuna mudito pekshanam sukha. duhkha punya apunya vishayanam bhavanatash chitta prasadanam
Friendship, mercy, gladness, indifference, being thought of in regard to subjects, happy, unhappy, good and evil respectively, pacify the Chitta.
chita prasadanam - mind gets clear -
The mind gets pleasant and clear through the feelings of maitri(frendliness), karuna(compassion), mudita(joy) and upeksha(neutrality, equanimity) towards the objects of sukha(plesantness), dukha(unpleasantness), punya(virtue), and apunya(vice)
1.34 prachchhardana vidharanabhyan va prannasya
By throwing out and restraining the Breath.
or through the controlled inhalation and exhalation of one's prana - life airs
chitta prasadanam happens
1.35 vishayavativa pravrittir-utpanna manasah sthitini bandhini
Those forms of concentration that bring extraordinary sense perceptions cause perseverance of the mind.
or the states of the mind are also steadied by sensations caused by. ones own intrinsic nature
inherently one can be calm thru one's own instrinsic nature(pravrittir)
1.36 vishokava jyotishmati
Or (by the meditation on) the Effulgent One which is beyond all sorrow.
or by. the bright state of mind(jyotishmati), free of sorrow(vishokava)
1.37 vita raga vishayam va chittam
Or (by meditation on) the heart that has given up all attachment to sense objects.
Vita - devoid of
raaga - attachment, entaglement, feeling pleasant towards
Vishayam -
or by keeping the chitta devoid of entanglement with the objects of the senses
1.38 svapna nidra jnanalambanam va
Or by meditating on the knowledge that comes in sleep.
when the sadhana is on, the dream is very clear
1.39 yatha abhimata dhyanadva
Or by meditation on anything that appeals to one as good.
Meditation upon any object of ones choice. on anything light, sign symbol, sun, god, stone.
(different kinds of vikshepas, mind gets scattered and chitta prasadanam happens ends here)
1.40 paramanu parama-mahattvantasya vashikaraha
The Yogi's mind thus meditating, becomes un-obstructed from the atomic to the Infinite.
Even the tiniest and the most enormous are within the grasp of such a person
1.41. ksheenna vritter abhijatasyev maner grahitri-grahanna-grahyeshu tatsthatad-angjanata samapattih
The Yogi whose Vrttis have thus become powerless(controlled) obtains in the receiver, receiving, and. received (the self, the mind and external objects), concentratedness and sameness, like the crystal (before different coloured objects.
Ksheena. vritter - cyclical activities are sub dued
abhijatasyev - the mind has become clear like a crystal
Maner grahitri - receiver
grahyeshu-receiving
grahyeshu-received
samapathihi - the state of oneness where all these 3 things are seen as one
1.42 tatra shabdartha jnana vikalpaih sankeerna savitarka samApattih
Sound, meaning, and resulting knowledge, being mixed up, is (called Samadhi) with reasoning.
There comes the capability of savitarka samadhi, which unites the 3 factors of shabda(sound) artha(its essence) and jnana-knowledge of it.
1.43 smriti parishuddhau svaroopa-shoonyeva arthamatra nirbhasah nirvitarka
The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
when even the imprints of memory clear up, and it feels like ones own form is absent, sunce a state where only artha-the essence shines thru is called as nirvitarka samadhi
svaroopa shuny-your own state becomes zero state. deeper state of samadhi, attachment with the form is also loosened and only the essence of what is left is nirvitarka.
1.44. etayaiva savichara nirvichara cha sookshmavishaya vyakhyata
By this process (the concentrations) with discrim-ination and without discrimination, whose objects are finer, are (also) explained
savichara-savitarka
nirvichara- nirvitarka
it is by these 2 samadhais that the subtle concepts of savichara-thoughtfulness and nirvichara-thoughtlessness are described
1.45 sookshma-vishayatvan-cha lingga-parya-vasanam
The finer objects end with the Pradhana.
These subtle states only remain as long as there is the perception of a form and cease to exist beyond that.
1.46 ta eva sabijah samadhih
These concentrations are with seed.
The cause of these still exists. the seed is still there
1.47 nirvichara vaisharadye adhyatma prasadah
The mind, or common sensory, the aggregate of all senses
The concentration "without reasoning" being purified, the Chitta becomes firmly fixed.
Thru skill and competence in nirvichara-thoughtless states of meditation, one enters the realm of adhyatma-spirituality
1.48 rtambhara tatra prajna
The knowledge in that is called "filled with Truth." The next aphorism will explain this.
in that realm one's perception is filled with Rta-the true reality of existence, cosmic truth
1.49 shruta-anumana-prajnabhyam anyavishayaa vishesharthatvat
The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
Shrutha - heard, others experince
anumana prjnya - by logic, by inference, knowledge gained
This knowledge is not all compassing, but what we get from rtambara prajnya is all encomapssing
The knowledge of this reality is unique and different from that which is normally perceived thur ones senses and logic, due to its nature of being all encompassing
1.50 tajjah sanskaro anyasanskara pratibandhi
The resulting impression from this Samadhi obstructs all other impressions.
jjah - is born (janani)
The impressions born out of this perception(rtambara prajnya) prevents other inherent compulsive tendencies of all kinds.
1.51 tasyapi nirodhe sarvanirodhana-nirbijah samadhih
By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the "seedless" Samadhi.
When even this perception(rtambara prjnya) and everything else is stopped under one's control; such a state is called as nirbhija samadhi, a state of causeless equanimity
No seeds left
First chapter ends here- Samadhipada
The first chapter talks about chitta and the different classification of vrittis, how to remove them, obtain chitta prasadanam and attaining samadhi
CHAPTER -2 - Sadhana Pada
Sadhana(tools) and its practice
2.1 tapah svadhyay eshvara pranidhanani kriya yogah
Mortification, study, and surrendering fruits of work to God are called Kriya Yoga
Tapah - discipline, burning desire
svadhaya - self study
eshvara - consciousness
pranidhanani - surrender
kriya - is the action plan to yoga
2.2 samadhi-bhavanarthah klesha-tanoo karanarthash
(They are for) the practice of Samadhi and minimising the pain-bearing obstructions.
Samadhi
Why kriya yoga - there are 2 reasons - to be established in the state. of samadhi and to remove the obstacles
Samadhi bavanartha - establish in samadhi
klesha - obstacles
tanoo - to reduce
karanarthash
2.3 avidya hasmita raaga dvesha abhiniveshah kleshaah
The pain-bearing obstructions are - ignorance, egoism, attachment, aversion, and clinging to life.
Avidya - ignorance
hasmita - egoism
raaga - attachment
dvesha - aversion
abhinivesha - clinging to life
are the obstacles
Ignorance is the cause and the. other four its effects. what else can be the cause of suffering, bcos soul is eternal and always happy. It is the delusion - false belief
2.4 avidya kshetram uttareshan, prasupta tanu vichinno udaranam
Ignorance is the productive field of all them that follow, whether they are dormant, attenuated, overpowered, or expanded.
avidya kshetram - place of avidya
uttareshan - which comes after or later
prasuopta - dormant or sleeping
tanu - slightly active
vichinno - scattered
udaranam - profuse or in full force
What comes after avidya or follows avidya and are present in dormant or scattered are the kleshas
2.5 anitya ashuchi duhkha anaatmasu,
nitya shuchi sukha atma khyatir avidya
Ignorance is taking that which is non-eternal, impure, painful, and non-Self, for the eternal, pure, happy, Atman (Self)
Ignorance(avidya) is:
thinking of wrong knowledge as real
anitya - temproray - thinking of anitya as nitya
ashuchi - Mistaking asuchi as suchi
dukha - thinking of dukha as sukha
anaatma - not the self - thinking of that is not the self as the knowledge of self
This wrong knowledge is ignorance
Thinking of them as nitya suchi.... is Avidya
2.6 drig darshana shakty, ekatmateva asmita
Egoism is the identification of the seer with the instrument of seeing.
What. is Asmita(egoism)
drig - ones seeing or perception
darshana shakty- power of sight or power to experience things around.
wrong identification of self with the power of experience is Egoism
being stuck there
ekatmateva - seeing this as one - self and the power to see
2.7 sukhanu shayi raagah
Attachment is that which dwells on pleasure.
Raaga (attachment) is the outcome of craving for sukha/being clingy or for pleasant expereinces
2.8 duhkhanu shayi dveshah
Aversion is that which dwells on pain.
dvesha (aversion) - averting unpleasant experiences or that gives dukha
2.9 Svarasa-vahi vidushopi tath-aroodho abhiniveshah
Flowing through its own nature, and established even in the learned, is the clinging to life.
abhiniveshah - clinging towards something, strongly attached (lotus in mud, clinging on own life)
svarasavahi - interest in one's own self, svara-one's own self, savahi - flowing from, survival instinct, self-interest
vidushopi - knowing all this, even in knowledgeable people, this is so potent obstacle
tatharoodho - being established in this, even after knowing it
is abiniveshah
2.10 te prati-prasava-heyaha sookshmah
They, to-be-rejected-by-opposite-modifications, are fine.
All obstacles are very subtle, sookshma
prasava - being born
prati prasava heyaha - to be removed in such a way that they will not be born again, no recurring bcos they are extremely subtle
sookshmah - subtle
All obstacles or kleshas have to be removed so they are not born again.
2.11 dhyana heyaya tat vrittayah
By meditation(practices), their modifications are to be rejected.
The obstacles can be removed thru dhyana
2 to 11 talks about different kleshas - obstacles
2.12 klesha-moolah karma-ashayo drishta-Adrishta-janma-vedaniyah
The receptacle of works has its root in these pain-bearing obstructions, and their experience in this visible life, or in the unseen life
The. root of kleshas is the heap of karmas(actions) which causes suffering in the current birth and in other births
Klesha -Why are these obstacles start?
moolah - root
karma-ashayo, baggage of all karmas, the heap of karmas done knowlingly unknowlignly are the roots
and have to be suffered in this birth and the other births
drihta - in this birth, seen or that is expereinced now
Adrishta - not seen or from previous births
Vedaniyah - result in pain
2.13 sati moole tadvipakah jaty-ayur-bhogah
The root being there, the fruition comes (in the form of) species, life, and the expression of pleasure and pain
As long as this root exists, it results in the fruits of Jati(Birth), Ayuh(life span) and bhogah(expereinces)
As long as you are chained to it, this cycle goes on and on
Sati moole - as long as this root exists, it result's in -
tadvipakaha - paka means cooking, pakwa(fruitation)
Jati - birth (janama)
ayur - life span
bhogah - life expereinces
as long as the heap of karmas exists, the eventual roots are jati, ayur, bhoga, remain and the cycle goes on
2.14 te halada-paritapa-falah punya-apunya-hetutvat
They bear fruit as pleasure or pain, caused by virtue or vice
They inturn result in the fruits of ahlada(delight), and paritapa(dejection) due to the causes of punya(virtue) and apunya(vice) respectively.
They are like waves of pleasant and unpleasant.
te - banks of that karma
halada - pleasantness
paritapa - not pleasant
Phalaha - the result of this pleasant and unpleasant karmas
becasue of the puny and apunya - vice and virtues,
that leads to pleasantness is punya
and that leads to not pleasant is apunya
2.15. parinama-tapa-sanskara-duhkhaivi-gunnavritti virodhaccha duhkhameva sarvam vivekinah
To the discriminating, all is, as it were, painful on account of everything bringing pain, either in the consequences, or in apprehension, or in attitude caused by impressions, also on account of the counter action of qualities.
vivekinah - for those who apply their budhi or the discerning aspects of mind, the one who discerns these cyclical activities or see through these cycles
bcos of this nature
parinama - result
tapa - the ability to create the burning desire - (pashchytapa(remorse after doing something)
sanskara -
duhkhairi -
gunnavritti - gunnas are causing this
virodhaccha - going against or conflicting nature , going against the gunna vritti
Those who are driven by the intellect, perceive everything as unpleasant, since everything as a intrinsic nature of change, which leads to afflictions and misery and due to the conflicting nature of the actions born out of the 3 gunnas
For someone who sees these cycles and the vrittis think everything is a sorrow or a misery
The next 12 sutras talk about how to remove them - remove kleshas
2.16 heyam duhkham anagatam
The misery which is not yet come is to be avoided.
heyam - to be worked on
anagatam - not yet come. gatam-gone, swagatam-welcome
Dont wait for sorrow to come. remove even before they come
Unpleasantness which has not yet come about, needs to be avoided.
2.17 drashtri-drishyayoh sanyogo heyahetuh
The cause of that which is to be avoided/removed, (anagatam dukha can be avoided) by the union/. junction of the seer and the seen
Uniting the seer and the seen helps remove the dukha that is yet to come.
how to remove them:
heyahetuh - remove
sanyoga - union of
drashtu - one who sees
drishya - that which is. seen
uniting the drashta - the one who sees and the drshyam-that which is seen is the cause which helps one avoid it.
it is the way to remove the kleshas
2.18 prakasha-kriya-sthiti-shilam bhootendriya-atmakam bhoga-apavarga-artham drishyam
The experienced is composed of elements and organs, is of the nature of illumination, action and intertia, and is for the purpose of experience and release (of the experiencer).
now patanjali says - The nature of our experiences and the different attributes of our experiences
drshyam-that which is seen has the tendencies of prakasha-manifestation, kriya-action and sthiti-continuation is of the nature of bhuta-elements and indriya-senses and serves the purpose of bhoga-experiences and apavarga-release
bhoga-taking in, inward expereinces
prakasha - manifest, being present (kasha is light)
kriya - activity
stiti - continuation of that activity
It is the completion of all the experiences, that frees the expereincer. Sets us free. Finish all the expereinces sooner.
2.19 vishesha-avishesha-linggamatra-linggani gunna-parvani
The states of the qualities(of the expereinces) are the defined, the undefined, the indicated only, and the signless.
here he describes the quality(gunnas) of the expereinces - they can be -
gunas-qualities of the drshyam can take up all possible states of being
vishesha-specific or
avishesha-generic and
linga-matra-defined or
alinga-undefined
The stages of the gunna. are gross, less gross, defined, undefined
2.20 drashta drishtimatrah shuddhopi pratyaya-anupashyah
The seer is intelligence only, and though pure, seen through the colouring of the intellect
Drashta- the one who sees is nothing but the power of sight, who even bring pure(no thoughts), sees only thru the perspectiveve of pratyaya-the state of being
Anu-pashyah - another way or technique to free from the dukha, yet to come is - seeing from the pure lens
2.21 tadartha eva drishyasya-atma
The nature of the experience is for him. or, bcos of it, he sees only. the self in everything
It is for this purpose, that drshyam-that which is seen exists
the one who perceives and the perceived is seen
the atma of dryhsya exists bcos drashta perceives it
tadhartha - bcos of it
eva - only
2.22 kritartham prati nashtam apyanashtam tada-anya-sadharannatvat
Though destroyed for him whose goal has been gained, yet is not destroyed, being common to others.
Even when its purpose is served once the drshta-seer becomes one with drshyam-that which is seen, it doesn't cease to exist, due to its general relevance to all others beings
Even if the perceiver no longer has the distinction of the one's own self and others, it is not lost completely bcos of the general perception of the others
Even though for the person who sees only the. self in everyone, the dukham or bondage gets destroyed, for the others who are not free, common. people, the world continues without being destroyed.
2.23 sva-svami-shaktyoh svaroopo-upalabdhi-hetuh sanyogah
Junction is the cause of the realization of the nature of both the powers, the experienced and its Lord
Sva shakthi -self
swami shkthi - larger intelligence
The cause for realisation the true self and the potential of both the creation and the creator is the apparent unity between the body mind and self
swaroop upalabdhi - the cause for realising the self
hetuhu - the reason
sanyogah - union
sva shakthi - body mind - individual consciousness
swami. shakthi - soul - universal. consciouness
2.24 tasya hetur-avidya
Ignorance is its cause
and the cause for this apparent-unity is avidya-ignorance
2.25 tad-abhavat sanyoga-abhavo hanan taddrisheh kaivalyam
There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
in this absence of this ignorance, apparent unity is also gone and one attains the state of kaivalyam
kevala - One (there is no other, only self)
hanan - method
2.26 viveka-khyatira-viplava hanopayah
The means of destruction of ignorance is the unbroken practice of discrimination
upayah - another idea or the method to
hana - to reduce, destroy or remove that avidya is
viveka. -
khyatir - knowing
viplava - continously present, not on and off, uninterrupted
The method to destroy ignorance is through aviplava-uninterrupted-knowledge of vivekakhyati - distinction between what is self, and what is not
2.27 tasya saptadhaa pranta-bhoomih prajna
His knowledge is of the sevenfold highest ground. That way, the seven-fold path, you reach that area or stage of prjna-consciousness/knowledge
What is prajna- true knowledge? he describes here
saptadhaa- 7 different stages, 7 fold
pranta - area
bhoomih - stage
The seven-step process in which this vivekakhyati comes about is called as prajna-true knowledge
2.28 yoga-angga-anushthanad ashuddhik-shaye jnana-diptihi viveka-khyateh
By the practice of the different angas of Yoga the impurities being destroyed, knowledge becomes effulgent, up to discrimination.
anushtana. - practise of
yoga anga - different paths/parts of yoga
ashuddika - impurities
shaye - dissolve
jnana dipthi - light of knowledge
viveka khyateh - knowledge shines forth
Thru the practise of the components of yoga, the impurities are destroyed, resulting in the dawning of the light of true knowledge
29 to 39 - he talks about 8 components of yoga
2.29 yama-niyama-asana-pranayama-pratyahara-dharana-dhyana-samadhayoashtava anggani
Yama, Niyama, Asana, Pranayama, Pratya hara, Dharana, Dhyana, Samadhi, are the limbs of Yoga.
The eight components of yoga are yama-self discipline
niyama-strict regimen
asana-posture
pranyama-breath control
pratyahara-sensory withdraawl
dharana-concentration
dhyana-meditation
samadhi - equanimity
2.30 ahimsa-satya-asteya-brahmacharya-aparigraha yamah
Non-killing, truthfulness, non-stealing, continence, and non-receiving, are called Yama.
yama - internal state - self discipline (rules imposed on oneself)
niyama - outward
ahimsa-non violence
satya-truthfulness
asteya-non stealing
brahmacharya-being in the path of the divine, celibacy
aparigraha-non receiving (graha-receive, grahak-receiver) (hoarding, excess)
are the practices of yama-self discipline
2.31 jati-desha-kala-samaya-anava-chhinnah sarvabhauma mahavratam
These, unbroken by time, place, purpose, and caste, are (universal) great vows.
These great practices hold true everywhere and are not disturbed by
jati-one's birth,
desha-ones's place,
kala-time, clock time -
samaya- the times one lives, the circumstances and situation one is in
annava chinnah - not interpretted by
sarva bhauma - unbroken, present in all situations - sarva bhoomi
Maha vratam - great observance
Yamas are strict practices and not broken by any of these things
2.32 shaucha-santosha-tapah-svadhyay-eshvara-pranidhanani niyamah
Internal and external purification, contentment, mortification, study, and worship of God, are the Niyamas.
shaucha- cleanliness
santosha-contentment
tapah- penance
svadhyay- study of the self
eshvara- pranidhanani niyamah - abiding in the divine are the. practices of
niyama - strict regimen
2.33 vitarka-badhane pratipaksha-bhavanam
To obstruct thoughts which are inimical to Yoga contrary thoughts will be brought.
If one is troubled by vitarka-illogical thoughts of straying from yama and niyama, one should remind oneself of the outcome of the alternative choice
bhavanam - feeling, think of
pratipaksha - other side, outcome of the alternative thoughts
vitarka badhane - illogical thoughts
2.34 vitarkaa himsadayah krita-karitanumodita lobha-krodha-moha-poorvaka mridu-madhya-adhimatra duhkha-jnana-anantafala iti pratipakshabhavanam
The obstructions to Yoga are killing etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great, and result is innumerable ignorances and miseries. This is (the method of) thinking the contrary.
These illogical thoughts and practices such as violence either directly done made to be done or encouraged, due to the feelings of lobha-greed and moha-delusion, performed either mildly, moderatly or intensly, result in unbounded dukha - unpleasantness and ajnana-ignorance.
Thus one should remind oneself of the outcome of the alternative choices
2.35 ahimsa-pratishthayam tat-sannidhau vaira-tyagah
Non-killing being established, in his presence all enmities cease (in others).
When somebody is established in ahimsa, enmity will go down. in the vicinity of the person establised in ahimsa - great saints, animals come closer
Vaira - enemity
tyagah- go down
2.36 satya-pratishtayam kriya-fala-ashrayatvam
By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
The activity performed is always fruitful. T. e action taken always gives results
2.37 asteya-pratishtayam sarva-ratno-prathisthanam
By the establishment of non-stealing all wealth comes to the Yogi.
Direct access to all abundance
2.38 brahmacharya-pratishthayam viryalabhah
By the establishment of continence, energy is gained.
Virya - life force energy, vitality, vigour
When one is established in the path. of consciousness
2.39 aparigraha-sthairye janma-kathanta-sanbodhah
When he is fixed in non-receiving he gets the memory of past life.
When one is not constantly in the mode of consumption, coveting, hoarding
Gains knowledge of all the previous births
2.40 shauchat svangga-jugupsa parair-asansargah
Internal and external cleanliness being established, arises disgust for one's own body parts and also to attachment. to with other bodies
Jugupsa - Aversion
Parair - others
Asansargaha- own body parts
2.41 sattva-shuddhi-saumanasya-ikagryendriya-jayatmadarshana-yojnatvani cha
There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
2.42 santoshad anuttamah sukhalabhah
From contentment comes superlative happiness.
Uttam - good, better
anuttama - second to none
There is no better state of being happy than when one is stablished in santosha
2.43 kayendriya-siddhir-ashuddhi-kshayat tapasah
The result of mortification is bringing powers to the organs and the body, by destroying the impurity. The results of mortification are seen immediately sometimes by heightened powers of vision, and so on, hearing things at a distance, etc.
Kaya - body
indriya - senses
By being established in tapah, ones impurities are washed away and one gains attainments corresponding to the physical body and the senses
2.44 svadhyayad ishtadevata sanprayogah
By repetition of the mantram comes the realization of the intended deity. The higher the beings that you want to get the harder is the practice.
By being established in svadhyaya one attains the practical utility of ones deity of workship.
Ishta - our own creation will work for us
We can make our ishta devatha's work for us. We have created them, ishta - so the co create with us
2.45 samadhi-siddhir-ishvara-pranidhanat
By sacrificing all to Isvara comes Samadhi. By resignation to the Lord, Samadhi becomes perfect.
Surrenderness. to consciousness
By surrendering to ishvara we obtain samadhi
Yamas and Niyamas are done. Now asana
2.46 sthirasukham aasanam
Posture is that which is firm and pleasant.
stably and comfortable able to sit.
2.47 prayatna-shaithilya-ananta-samapattibhyam
By slight effort and meditating on the unhmited (posture becomes firm and pleasant)
Light and darkness, pleasure and pain, will not then disturb you.
Prayatna shaithilya - no more effort, effort reduce or stop
Ananta - boundlessness and ease
Samapattibhyam - enter
It is attained once the struggle in practise reduces and one reaches the experience of the boundless.
2.48 tato dvandva-anabhighatah
Seat being conquered, the dualities do not obstruct.
and then, one's dualities are destroyed
2.49 tasmin sati shvasa-prashvasayor-gati-vichchhedah pranayamah
Controlling the motion of the exhalation and the inhalation follows after this.
Tasmin sati - in that state (of effortless boundless state of freedom of duality)
Shvasa prashvasa - inhalation and exhalation
Gati - movement (gamana)
vichhedaha - stop
is
in that state seperation of the flow of inhalations and exhalations is called pranyama
2.50 bahya-abhyantara-stambha-vrittih desha-kala-sankhya-abhih paridrishto dirgha-sookshmah
Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
It becoms deerga and sukshma
it becomes long and subtle with a practise of holding the breath inside and outside, being conscious of the 3 factors of desha-place of holding, kala-time of holding and sankya-number of repetiotions
2.51 bahya-abhyantara-vishayakshepi chaturthah
The fourth is restraining the Prana by directing it either to the external or internal objects.
chaturtaha - there is a 4th component in pranyama (not just within or without, of prana)
akshepa - far beyond
bahay and abhyantara - within or without
2.52 Tatah-kshiyate-prakasha-avaranam
From that, the covering to the light of the Chitta is attenuated.
It is there(by practise of pranyama) that the veil that covers the light of consciousness starts thinning
2.53 dharanasu cha yogyata manasah
The mind becomes fit for Dharana.
After this covering has been removed we are able to concentrate the mind.
5th anga - pratyahara
2.54 sva-vishaya-asamprayoge chittasy svaroopanukar ivendriyanan pratyaharah
The drawing in of the organs is by their giving up their own objects and taking the form of the mind- stuff.
pratyahara is a state of indriya, what indriya-the imitation- they are imitating the chitta -
the senses start imitating the mind and that is pratyahara.
Indriya vishaya are the objects of the senses - they are no longer anchoring the sense of indiryas, not attached or beyond
asampryoga - unlatched
When the mind is withdrawn from the objects of the senses, the sense organs also follow suit, and withdraw into themselves. This is pratyahara
2.55 Tatah parama vashyate-indriyanam
Pratyahara results in the absolute control of the sense organs".
And then the senses are pervaded by the supreme nature of the beyond
CHAPTER - 3
Vibuthi Pada - Powers - 56 sutras
sutras 1-3- dharana dhyana samadhi
4-8 nature of samyama
9-16 - series of transformations
17-55 - enhanced states of being
56- onset of untiy - kaivalya
3.1. desha-bandhah-chittasya dharana
Dharana is holding the mind on to some particular object.
dharana-concentration is binding
the chitta-mind fixed in one place(desha means place)
3.2 tatra pratya-eka-tanata dhyanam
An unbroken flow of knowledge to that object is Dhyana.
In that state of concentration, steady one pointedness of being is dhyana is meditation
3.3 tadeva-artha-matra-nirbhasam svaroopa-shoonyam iva samadhih
When that, giving up all forms, reflects only the meaning, it is Samadhi.
Tadeva- in that state, that itself
artha matra - only the essence
nirbhasam - remains
svaroopa shunya - ones own form, one is no longer limited by ones own form
that state where only the essence of the being shines forth as if there is no form is called samadhi-equanimity
3.4 trayam-ekatra samyamah
(These) three (when practised) in regard to one object is Samyama.
Tryam - all three
ekatra - at once
3.5 tat-jayat prajna-alokah
By the conquest of that comes Hght of knowledge.
Thru the mastery of samyama, one enters the realm of prajna - pure perception
alokah- realm
prajna - pure perception
Jayat-mastery
3.6 tasya bhoomishu viniyogah
That should be employed in stages. This is a note of warning not to attempt to go too fast.
Bhoomi - in that field (of perception of tru knowledge)
Viniyogah- used , usages, (in different fields)
3.7 trayam antaranggam poorvebhyah
These three are nearer than those that precede.
tryam - these 3 (dharana, dhyana, samadhi)
poorvebhyay - comparitevely or preliminary
These 3 components of yoga are inward oriented compared to the previous five, among the 8 components of yoga
3.8 tad-api bahiranggam nirbijasya
But even they are external to the seedless (Samadhi).
Compared with that seedless Samadhi, therefore, even these are external. We have not yet reached the real Samadhi, the highest, but to a lower stage, in which this universe still exists as we see it, and in which are all these power.
but even these are considered outward, compared to the state of nirbija samadhi-state of causeless equanimity
for someone who is in nibija samadhi, even the state of dharana dhyana samadhi are external
3.9 Vyutthana-nirodha-sanskarayo-abhibhava-pradurbhavau nirodha-kshanna-chittanvaya nirodha-parinamah
By the suppression of the disturbed modifications of the mind, and by the rise of modifications of control, the mind is said to attain the controlling modifications - following the controlling powers of the mind.
Vyuthana - arise, rise like uttana or udaya - it means the fluctuations that arise, the existance that shows up
Nirodha - stilling that or calming that or ceasing that or having control over mental cyclical states
Sanskara - culture, latent impressions, culturing of ebbing and flowing or appearance and disappearance of cyclical states of mind. The samskaras get built.
abhibhava - existance, bhava, feelings, fluctuations
Nirodha kshana - that moment of control
Chittanvaya - in the mind
Nirodha - ceases
Parinama - results in
As a result of the practise of control over the mind, inherent tendencies of thought generation and thought suppression alternate rapidly during the moments of control
3.10 tasya prashantavahita sanskarat
Its flow becomes steady by habit.
Tasya - this process
Prashanta - pleasantness
Avahita - comes
Sanskarata - culturing happens
This process becomes a calm flow, by internalising it thru repeated practise
The above 2 talks about Nirodha parinama
Next talks about samadhi parinama
3.11 sarva-arthata-ikagratayoh kshayo-dayau chittasya samadhi-parinamah
Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
Sarva artha - interest in all worldly nature like purashartha (being in the pursuit of everything)
Ikagra - one pointedness (sarva artha is focussed on all things, ika grata - one point)
Kshaya - reducing of sarva artha - worldly goings
udaya - rises
chitta - in mind (in mind when they reduce, samadhi rises up or udaya happens)
samadhi parinama -
As. a result of decline of sarvartha-interest in all worldly nature and an onset of aikagrya-one pointedness, the state of samadhi-equanimity sets into the chita-mind
3.12 tataha punaha shantoditau tulya-pratyayau chittasya-ikagrata-parinamah
The one-pointedness of the Chitta is when it grasps in one, the past and present.
Tataha - from there(samadhi parinama)
Punaha - again
Shantha -
Uditau - rises
tulya - from tula(balance or comparison or similar states of being) - equanimity
pratyayau
chittasya ikagriha parinmaha
and. then again as a result of their onset of this aikagrya-one pointedness of chitta-mind, various states of being that rise and fall become equanimous
One can clearely. see that the different states we are going thru is happening to us bcos of the equanimous state - we become awareness of what is happening to us
After niradha and samadhi parinama, the next talks about parinama in dharma, lakshana, avastha
3.13 etena bhootendriyeshu dharma-lakshana-avastha parinama vyakhyatah
By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs.
etena - by this (state of equanimity)
bhoota -
indriyeshu -
dharma - lakshana - avastha - nature, behaviour and
due to these transformations of dharma-nature, lakshana-behaviour and avastha-condition occur at the very level of bhuta-elements and indriya-senses
3.14 shanto-udita-avyapadeshya-dharmanu-pati dharmi
That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
the one(dharmi) who undergoes the change/transformations, of shantha udita(fall, arises)
shantha - fall
udita - rise
avyapadeshya - constancy
dharmanupati - of ones nature (rise, fall, constancy of ones nature)
dharmi - the person, the subject (the person becomes a dhrami)
dharmi-a subject of change undergoes transformations which follow the rise, fall or constancy of ones dharma-nature
3.15 krama-anyatvam parinama-anyatve hetuhu
The succession of changes is the cause of manifold evolution.
Anya - meaning variation or other
Krama - means series or sequence (someone might put pranyama first, and then asana etc)
Parinama - the results also differ (nirodha, samadhi parinama, dharma, lakshana, avastha etc)
hetuhu - Causes (krama and parinama)
Any difference in the sequence of practices results in a difference in the sequence of transformations
16 to 55 sutras - List all the powers thru samyama
3.16 Parinama-traya-samyamad-atita-anagata-jnanam
By making Samyama on the three sorts of changes comes the knowledge of past and future.
atita - past
anagatam - not yet come, future
Thru the samyama of the parinama Traya, one gains the knowledge of the past and the future.
Once these three transformations occur, one attains to the knowledge of the beyond, that is not yet in one's reach
3.17 shabda-artha-pratyayanam itaretara-adhyasat sankarah tat-pravibhaga-sanyamat sarva-bhoota-ruta-jnanam
By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
There are 3 characteristics to every entity - shabda, artha, pratyama
Shabda - Sound
arthaa - meaning, essence
Pratyayanam - its state of existence, its perception
itara itara - seeming to be different
sankara - that gets mixed up
pravibhaga - discerning that, or distinctly doing samyama on this
Sarva bhoota - all creatures
ruta - sound or vibration (universal order or divine rythm)
jnanam - know- knowledge
By seperating the jumbled up nature of sound, meaning and perception and focussing on these three, one attains to the knowledge of the sounds pertaining to all creation.
3.18 sanskara-sakshat-karanat poorva-jati-jnanam
By perceiving the impressions, knowledge of past life.
sanskara - latent tendencies
sakshat - in front of eyes or perceiving it
karanat - in front of, perceiving it
poorva - before, previous births
jati. -births
jnanam -knowledge
By realising one's latent tendencies, one attains to the knowledge of previous lifetimes
3.19 pratya-yasya para-chitta-jnanam
By making Samyama on the signs in another's body, knowledge of that persons mind comes.
each one has particular signs on the body which differentiate him from others. by making samyama on these signs, he knows the nature of that persons mind
pratyayasya - one's state of being or by realising ones state of being (pratyasaya sakshatkara - before one)
para chitta - others minds
jnanam - knowledge
Mind reading powers
By realising the nature of one's thoughts or state of being, one attains to the knowledge of other minds as well
3.20 na-cha-tata-Alambanam, tasya-avishayi-bhootatvat
But not its contents, that not being the object of the Samyama.
in previous ones even by gaining the knowledge. of others minds, one gets the knowledge of others minds - here he says by obtaining the knowledge of others minds, the objects of the mind is not obtained. where the thoughts are directed are not revealed.
(so 2 fold samyama is required on the signs of body and also the mind of the other person)
avishayi bhootatvat -
alambana - support (support of where the chitta/thoughts rests, objects of the thoughts)
but that knowledge doesn't convey the object of thoughts in ones mind, since they do not have a seperate existence of their own
3.21 kaya-roopa-samyamat tadgrahya-shakti-stambhe chakshuh-prakasha-asanprayoge-antardhanam
By making Samyama on the form of the body the power of perceiving forms being obstructed, the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
Kaya - physical body
roopa - form of that. body - (by. performing samyama on physical form)
tadgrahya - grabbing it and
shakti stambhe - freezing it, petrify
chakshu - visibility or seeing,
prakasha - light
asanprayoge - not let it
antar dhanam - becoming invisible ( a power, siddhi)
The power to perceive forms is obstructed. Meaning the yogi might be standing in t he middle of the crowded room, yet nobody. can see his form or his physical body.
the power to perceive form comes from the junction of form and the thing formed. obstructing that, he can bcom invisible.
Thru samyama on ones physical form, suspending the energy thus generated and uncoupling it with the light perceived thru the eyes, one attains the ability to suspend vision
3.22 etena shabda-dyantardhana-muktam
By this the disappearance or concealment of words which are being spoken is also explained.
3.23 sopakraman nirupakraman-cha karma tat-samyamad apara-antajnanam,arishtebhyo va
Karma is of two kinds, soon to be fructified, and late to be fructified. By making Samyama on that, or by the signs called Aristha, portents, the Yogis know the exact time of separation from their bodies.
arishta - bad omen, signs or indications of oncoming difficulties
Thru samyama over the two kinds of karma-actions, which are sopakrama - which are immeditely manifest and nirupakrama - whihc are not immediately manifest, one attains to knowledge beyond the end of life and of the bad omens and signs
3.24 maitryadishu balani
By making Samyama on friendship, etc., various strength comes.
maitrya - friendly
thur samyama over qualities like friendliness, one is imbued with many strengths
3.25 baleshu hasti-baladini
By making Samyama on the strength of the elephant, etc. , that strength comes to the Yogi.
thru samyama over these strenghts one attains to the strenght like that of an elephant and so on
3.26 pravritty-aloka-nyasat sookshma-vyavahita viprakrishta-jnanam
By making Samyama on that effulgent light comes the knowledge of the fine, the obstructed, and the remote.
by making samyama on the effulgent light in the heart, he sees things which are very remote, things for instance, that are happening in a distant place and whihc are obstructed by mountain barriers and also things whihc are very fine.
pravriti - aloka - action and its origin
nyasa - placing something in
sukshma-subtle, vyavahita-hidden and viprakrshta-distant
Thru samyama over the origin and purview of action one attains to the knowledge of that which is sukshma-subtle, vyavahita-hidden and viprakrshta-distant
3.27 buvana-jnanam soorye samyamat
By making Samyama on the sun, (comes) the knowledge of the entire world
3.28 chandre tara-vyooha-jnanam
samyama On the moon, (comes) the knowledge of the cluster/layout of stars.
3.29 dhruve tadgati-jnanam
On the pole star (comes) the knowledge of the motions/movements of the stars.
3.30 nabhi-chakre kaya-vyooha-jnanam
On the navel circle (comes) the knowledge of the constitution of the body.
vyooha - formations
kaya - body
nabi chakra - manipura chakra
The arrangement of the physical body
3.31 kanta-koope kshut-pipasa-nivrittih
On the hollow of the throat (comes) cessation of hunger.
kshut - cessation
kanta koope(pit) - pit of the throat, vishudhi chakra
pipasa - hunger
Hunger and thirst are stopped or one is freed
3.32 koorma-nadyam sthairyam
On the nerve called Kurma (comes) fixity or stability of the body.
72,000 nadis are there. Major nadi is kurma nadi.
3.33 moordha-jyotishi siddha-darshanam
On the light emanating from the top of the head sight of the Siddhas.
moordha- forehead or topp of the head
jyotishi - light
thur samyama over the light in the center of the forehead or the top of the head, one gains the visions of the siddhas manifest
3.34 pratibhadva sarvam
Or by the power of Pratibha all knowledge.
Prathibha - spontaneous enlightnment from purity. when a man has risen to a high state of prathibha, he has that great light. all knowledge comes to him even without making samyama
or all these attainments may happen in a flash of spontaneous illumination, not necessarily that u have to strive for them. they can just happen spontanoeously.
3.35 hridaye chittasamvit
In the heart, knowledge of minds.
The nmature of chitta can be understood by samyama on hridya chakra -
Vit - vidya - knowledge
Thru samyama on hridya-heart, which corresponds to the anahata chakra, one understands the true nature of the chitta-mind
3.36 sattva-purushayor, atyanta-asankeernnayoh, pratyaya-avishesho bhogah, parar-thatvat svartha-samyamat purusha-jnanam
Enjoyment comes by the non-discrimination of the very distant soul and Sattva. Its actions are for another; Samyama on this gives knowledge of the Purusa.
This power of non- attachment acquired through purity gives the Yogi the enlightenment called Pratibha.
Pratyaya - state of being
avishesho - not special, generic state of being
bhogah - expereince
atantya - extreme
asankeerna - non unity. between (non unity btwn purusha and satva is the reason of boga/expereinces)
purusha - true self
satva - which there is
parartha - outward
svartha - for the self, inward (moving that knowldge of boga from outward to inward results in the knowldge of self and purusha)
bhoga-expereince is a generic state, whihc is an outcome of utter non unity between sattva-fundamental essence of nature and purusha- true sense of self. By shifting this outward focus of the self inwards and thru samyama over it one attains to the true knowledge of purusha.
3.37 tatah pratibha-shravanna-vedana-adarsha-asvada-varta jayante
From that arises the knowledge of hearing, touching, seeing, tasting, and smelling, belonging to Pratibha.
Tataha - then, when the purusha(reality, self) jnana is obtained
shravana - hearing
vedana - touch
adarsha - sight
asvada - taste
varta - smell
prathiba - brighteend, all these get heightened
Faculty of senses are illuminated. The senses no longer lead us to tamas but towards light
3.38 te samadha-vupasargaa vyutthane siddhayah
These siddhis are obstacles to Samadhi; but they are powers in the worldly state.
Te - those (when those siddhis arise)
samadha - samadhi
vupasargaa - obstacles
vyutthane - arises
siddhis
The enhanced senses are obstacles when one is in the state of samadhi and are attainments when one is out of it.
3.39 bandha-karanna-shaithilyat prachara-sanvedanach chittasya para-sharira-veshaha
When the cause of bondage has become loosened, the Yogi, by his knowledge of manifestation through the organs, enters another's body.
bandha karana shaithilya - loosening ones bondage with the physical body
by relaxing ones bondage with the physical body and enhancing ones mobility within, ones chitta-mind can enter another physical body
the yogi can Enter other peoples body. can enter a dead body or a living body
3.40 udana-jaya-jjala-pangka-kantakadish-vasangg utkrantishch
By conquering the current called Udana the Yogi does not sink in water, or in swamps, and he can walk on thorns. walk on sword blades, edge, on thioorns, stand in fire
Udana is a type of prana whihc makes him very light
by mastering udana(one of the pranas, pancha prana), the buoyant aspect of prana, one can move untouched, over jala-water, panka-sludge, swamps, kantaka
3.41 samana-jayat prajvalanam
By the conquest of the current Samana he is surrounded by blaze. Whenever he likes light flashes from his body.
by mastering or victory over the Samana prana
by mastering samana-the assimilative aspect of prana, one attains to radiance
3.42 shrotra-akashayoh sanbandha-samyamad divyan shrotram
By making Samyama on the relation between the ear and the Akasa, ether, comes divine hearing. he can hear things spoken miles away
thru samyama over the relationship between shrotra-sense of hearing and akasha-space, ether, one attains to. a. divine faculty of hearing
3.43 kaya-akashayoh sambandha-samyama laghu-toola-samapatteshch-akasha-gamanam
By making Samyama on the relation between the Akasa and the body the Yogi becoming light as cotton wool goes through the skies.
kaya-physical body
akasha - space, light
sanbandhalaghu. -light
toola - cotton
samapati - attaining
akasha gamanam - moving thru akasha or space
one attains to extreme lightness and an ability to travel thru space
3.44 bahir-akalpita vrittir-maha-videha tatah prakasha-avaranna-kshayah
By making Samyama on the real modifications of the mind, which are outside, called great disembodiness, comes disappearance of the covering to light.
bahir - outside
akalpita - beyond
vrittir - when it becomes
maha videha - beyond the realm of the body
kshayah - decays, or thinning or reducing
prakasha avaranna kshaya - the veil over the light starts thining
when ones cyclical tendencies of the mind are greatly beyond the realm of the physical body and external circumstances then the veil over the light within starts thinning
ignorance vanishes and he becomes knowledgeable, by making samyama on these modifications
3.45 sthoola-svaroopa-sookshma-anvayartha-vattva samyamad-bhoota-jayah
By making Samyama on the elements, beginning with the gross, and ending with the superfine, comes mastery of the elements.
one attains the mastery over the elements thru samyama over the functional relationship between sthula svaroopa-the gross physical form and sukshmaatva-the subtle nature
bhootha - elements or beings. living beings, entitites etc
bhoota jaya - mastery over elements, or victory over creation, existence
anvya artha-vattva - functional relationship, and how they interact with each other, (the elements - the interplay of gross and subtle body and how they function)
Ex: buddhists take a lump of clay and concentrate on it and get power over it
3.46 tataha anima-adi pradur-bhavah kaya-sanpat taddharma-anabhi-ghatashchya
From that comes minuteness, and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
from there arise the external attainments like Anima-ability to transform to a minute size, kaya-sampat-attainments of the physical body and dharama-anabhigata-insulation from external forces.
8 Ashta mahasidhis - anima, lagima.. (they start build on themselves)
kaya sampat - attainments of the physical body
abigata - is breakage. or stop
anabhigataha - unstoppable non stop
dharma anabhigataha - insulation from external forces
he can bcom minute as a particle or as huge as a mountain or as heavy as earth or as light as air, can reach anything he likes and can rule anything, conquer everything
he can conquer everything he wants. even a lion sits at his feet. all his desires will be fullfilled at will.
Anima (becoming infinitesimally small), Mahima (becoming infinitely large), Garima (becoming infinitely heavy), Laghima (becoming impossibly light), Prapti (obtaining anything), Prakamya (irresistible will to fulfill desires), Iṣitva (lordship over creation), and Vashitva (control over all things).
3.47 roopa-lavanya-bala-vajra-sanmhanan-vatvani kayasanpat
The glorifications of the body are beauty, complexion, strength, adamantine hardness.
Kaya sampat - body glorifications like or attainments of the physical body like
roopa - beauty or perfection of form
Lavanya - gracefulness
bala - strength -
vajra - as tough as a diamond
Kaya sampat-attainments of the physical body constitute rupa-perfection of form, lavanya-gracefulness, bala-strength and vajrasanhanantva-firmness of a diamond
The yogi's body bcoms indestructable. nothing can injure it or destroy it, until he wishes. he bcomes immortal or breaking the rod of time, he lives in the universe with his body. for him there is no more disease, death or pain.
3.48 grahanna-svaroopa-asmita-anvayartha-vattva-sanyamad indriya-jayah
By making Samyama on the objectivity, knowledge and egoism of the organs, by gradation comes the conquest of the organs.
one attains to mastery over the senses, thru samyama over the functional relationship between grahanasvarupa - nature of consumption and asmita-the sense of identity
grahanna - the nature of taking in, consumption
indriyajaya - mastery of sense organs is attained
3.49 tato mano-javitvam vikaranna-bhavah pradhana-jayashch
From that comes glorified mind, power of the organs independently of the body, and conquest of nature.
Tataha - thur mastery of senses(from previous sutra) - 3 powers comes to oneself
and then the senses attain themselves to manojavitva - swiftness of the mind, vikaranabhava- the ability of function outside the ambit of the body, and pradhanajaya-mastery over the very foundations
karanna - to cause something
vikarna - to cause something from outside, without the involvement of the body
the power of the rapid movement like the mind
3.50 sattva-purusha-anyata-khyati-matrasy, sarva-bhava-adhishtha-tritvam sarva-jnatritvan cha
By making Samyama on the Sattva, to him who has discriminated between the intellect and the PuruSa comes omnipotent(all powerful) and onmiscience(all knowing)
once one sees the distinction between sattva-fundamental essence of nature and purusha-true sense of self, one attains to sarvabhavadhi sthirvatvam - supremecy over all states of existence and sarvjnatrtvam- the knowledge of everything
2 attainments comes:
sarvajnatutram - knowledge of everything
sarva bhava adhistanam - mastery over all states of being through
anyata - knowing the distinction
khyati matrasaya - difference
satva and purusha -
3.51 tad-vairagyad-api dosha-bijakshaye kaivalyam
By giving up even these comes the destruction of the very seed of evil; he attains Kaivalya.
when one is disentagled with even this level of mastery, the seeds of imperfections whither away and one attains to kaivalyam
when one looses interest or entanglement towards the knowledge of everything, even supremacy (all coveted siddhis), the seeds of those afflictions are gone
All these powers are simply manifestations. even omnipotent etc are like a dream, bcos they are to be understood using the mind. as long as the mind exists, he cant be liberated. The goal is to be beyond the mind. so all enjoyments of the mind should be given up
3.52 Sthan-yupa-nimantrane sanggas-maya-karanam punah anishta-prasanggat
The Yogi should not feel allured or flattered by the overtures of celestial beings, for fear of evil again. there are other dangers too. Gods and other beings come to tempt the yogi. they do not want anyone to be perfectly free. they are jealous as we are or worse. they are scared these yogis will take their place. these yogis die and bcom gods. again they have to be reborn. but if the yogi is trong enough to withstand these powers, gets free completely.
when one invokes and employs these powers situated within oneself, one is drawn towards entanglement once again, due to ones involvement with that which is not conducive for growth
When one employs all this powers
sangas maya akarna - one is drawn into entanglement again
yupa nimantranne. - by putting something to use again (all powers, when one uses thes siddhis)
puna anhishta - one falls into that undesirable entanglements again, one is drawn into compulsive cyclical states
3.53 Kshanna-tat-kramayoh sanyamada-vivekajam jnanam
By making Samyama on a particle of time and its multiples comes discrimination
kshanna - each moment
tat krama - its movement, passage
viveka - discriminatory power
Thru samyama over each moment and its passage into the next, one attains to the knowledge born out of discernemnt
3.54 jati-lakshanna-deshair-anyata-anavach-chhedat tulyayoh-tatah prati-pattih
Those which cannot be differentiated by species, sign and place, even they will be discriminated by the above Samyama.
From the discriminatory. knowledge - one attains
and from that. knowledge one attains to the understanding of the similarity between seemingly different entities due to non-seperation between the seemingly seperate factors of
Jati - birth
lakshana-charecteristics
desha-location, place
anyata - different
chedat - split, differentiation or distinction
anavachedat - there is no difference between, one unit - jati, laxana and desha
tulyayoho - those that are similar or comparable
prati patihi -
The knowledge born out of discernment is that - all objects of the senses need to be transcended and are not properly perceived in all sorts of ways
They all may look seemingly different but realising that they are the same is the knwoledge u get by doinf samyama on them
3.55 tarakam sarva-vishayam, sarvatha-vishayam, akramam cha, iti vivekajam jnanam
The saving knowledge is that knowledge of discrimination which covers all objects, all means.
The knowledge born out of discernment is that all objects of the senses need to be transcended and are not properly perceived in. all sorts of ways
Taraka - swimming across, move beyond, transcend
sarva vishayam - all objects of the senses need to be transcended
sarvatha vishayam akrama - in all possible ways, the objects that are perceived -
vishaya - objects of the senses
akramam - krmam - that. is proper, akramam - improper
The information that we get by the objects of the senses are improper and hence we need to transcend them, that is. viveka
The objects of the senses have. to be transcended, is the knowledge of the viveka, is the result of the viveka
3.56 sattva-purushayoh shuddhi-samye kaivalyam iti
By the similarity of purity between the Sattva and the PuruSa comes Kaivalya
Shuddhi - purification
samya - perception
purusha - true state of self
sattva - essence of nature
kaivalya - independance, freedom, liberation
upon shuddhi-purification and samya-perception of equality between sattva-fundamental essence of nature and purusha-true sense of self, one attains to a state called kaivalyam
when the soul realises that it depends on nothing from the particle to the god, that is when it is free and perfect. The individual self, intellect/ satva reflects the purusha, the purity - kaivalya.
Iti patanjali virachite yoga sutre tritiyo vibhuti padah
This is the end of 3rd chapter
Overview summary: The beginning he spoke about. the last angas of yoga - dharana, dhyana, samadhi(trance) and doing all 3 at once is samyama and as one practices this there are multiple parinamas or transformations like - Nirodha parinama, Samadhi parinama, ekagratha parinama, dhrma, laxana, avastha parinam - different kinds of transformations at the fundamental level and what is that, that is transformed is dharmi(one who undergoes transformations).
These are like flowers and the fruits to be only smelt and tasted and not get stuck here.
Yama, niyama, asana, pranayam, pratyahara - guide one to be more stable than the vibhuti pada.
Once transformations happen, what are the powers attained are mentioned from sutra 16 to 55
CHAPTER 4 - KAIVALYA PADA - INDEPENDENCE
Kevala - means just one, kaivalya means unity
4.1 janmaushadhimantratapahsamadhijah siddhayah
The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration.
4.2 jatyantara-parinamah prakritya-poorat
The change into another species is by the filling in of nature
4.3 nimittam aprayojakan prakritinan varannabhedastu tatah kshetrikavat
Good deeds, etc., are not the direct causes in the transformation of nature, but they act as breakers of obstacles to the evolutions of nature, as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
4.4 nirmannachittanyasmitamatrat
From egoism alone proceed the created minds.
4.5 pravrittibhede prayojakam chittam ekam anekesham
Though the activities of the different created minds are various, the one original mind is the controller of them all.
4.6 tatra dhyanajam anashayam
Among the various Chittas that which is attained by Samadhi is desireless.
4.7 karmashuklakrishnnam yoginah trividham itaresham
Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed.
4.8 tatastadvipakanugunanam evabhivyaktirvasananam
From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
4.9 jatideshakalavyavahitanam apyanantaryam smritisanskarayoh ekaroopatvat
There is connectiveness in desire, even though separated by speices, space and time, there being identifi-cation of memory and impressions.
4.10 tasam anaditvam chashisho nityatvat
Thirst for happiness being eternal, desires are without beginning.
4.11 hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah
Being held together by cause, effect, support, and objects, in the absence of these is its absence.
4.12 atitanagatan svaroopatostyadhvabhedad dharmanam
The past and future exist in their own nature, qualities having different ways.
4.13 te vyaktasookshma gunatmanah
They are manifested or fine, being of the nature of the Gunas.
4.14 parinamaikatvad vastutattvam
The unity in things is from the unity in changes. Though there are three substances their changes being co-ordinated all objects have their unity.
4.15 vastusamye chittabhedat tayorvibhaktah panthah
The object being the same, perception and desire vary according to the various minds.
4.16 taduparagapekshatvat chittasya vastu jnatajnatam
Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind.
4.17 sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat
The states of the mind are always known because the lord of the mind is unchangeable.
4.18 na tat svabhasandrishyatvat
Mind is not self-luminous, being an object.
4.19 ekasamaye chobhayanavadharannam
From its being unable to cognise two things at the same time.
4.20 chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha
Another cognising mind being assumed there will be no end to such assumptions and confusion of memory.
4.21 chiterapratisankramayastadakarapattau svabuddhisanvedanam
The essence of knowledge (the PuruSd) being un-changeable, when the mind takes its form, it becomes conscious.
4.22 drashtridrishyoparaktan chittan sarvartham
Coloured by the seer and the seen the mind is able to understand everything.
4.23 tadasankhyeyavasanachitram api pararthan sanhatyakaritvat
The mind through its innumerable desires acts for another (the PuruSa), being combinations.
4.24 visheshadarshin aatmabhavabhavanavinivrittih
For the discriminating the perception of the mind as Atman ceases.
4.25 tada vivekanimnan kaivalyapragbharan chittam
Then bent on discriminating the mind attains the previous state of Kaivalya (isolation).
4.26 tachchhidreshu pratyayantarani sanskarebhyah
The thoughts that arise as obstructions to that are from impressions.
4.27 hanam esham kleshavaduktam
Their destruction is in the same manner as of ignorance, etc., as said before.
4.28 prasankhyanepyakusidasy sarvathavivekakhyater dharmameghah samadhih
Even when arriving at the right discriminating knowledge of the senses, he who gives up the fruits, unto him comes as the result of perfect discrimination, the Samadhi called the cloud of virtue.
4.29 tatah kleshakarmanivrittih
From that comes cessation of pains and works.
4.30 tada sarvavarannamalapetasy jnanasyaanantyajgyeyam alpam
Then knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
4.31 tatah kritarthanan parinamakramapari samaptirgunanam
Then are finished the successive transformations of the qualities, they having attained the end.
4.32 kshannapratiyogi parinamaparantanigrarhyah kramah
The changes that exist in relation to moments, and which are perceived at the other end (at the end of a series) are succession.
4.33 purusharthashoonyanan gunanan pratiprasavah kaivalyan, svaroopapratishtha va chitishaktireti
The resolution in the inverse order of the qualities, perfect of any motive of action for the PuruSa, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.
