*Glimpses of self-realization*
Yoga Sutras of Patanjali – Swami Jnaneshvara
Bharati
Chapter 1: Concentration (Samadhi Pada)
What is Yoga? (1.1-1.4)
1.1 Now, after having done prior preparation through life and other practices, the study and practice of Yoga begins.
(atha yoga anushasanam)
1.2 Yoga is the control (nirodhah, regulation, channeling, mastery,
integration, coordination, stilling, quieting, setting aside) of the
modifications (gross and subtle thought patterns) of the mind field.
(yogash chitta vritti nirodhah)
1.3 Then the Seer abides in Itself, resting in its own True Nature, which is called Self realization.
(tada drashtuh svarupe avasthanam)
1.4 At other times, when one is not in Self-realization, the Seer
appears to take on the form of the modifications of the mind field,
taking on the identity of those thought patterns.
(vritti sarupyam itaratra)
1.5 Those gross and subtle thought patterns (vrittis) fall into five
varieties, of which some are colored (klishta) and others are uncolored
(aklishta).
(vrittayah pancatayah klishta aklishta)
1.6 The five
varieties of thought patterns to witness are: 1) knowing correctly
(pramana), 2) incorrect knowing (viparyaya), 3) fantasy or imagination
(vikalpa), 4) the object of void-ness that is deep sleep (nidra), and 5)
recollection or memory (smriti). (pramana viparyaya vikalpa nidra
smritayah)
1.7 Of these five, there are three ways of gaining
correct knowledge (pramana): 1) perception, 2) inference, and 3)
testimony or verbal communication from others who have knowledge.
1.8 Incorrect knowledge or illusion (viparyaya) is false knowledge
formed by perceiving a thing as being other than what it really is.
(viparyayah mithya jnanam atad rupa pratistham)
1.9 Fantasy or imagination (vikalpa) is a thought pattern that has
verbal expression and knowledge, but for which there is no such object
or reality in existence.
(shabda jnana anupati vastu shunyah vikalpah)
1.10 Dreamless sleep (nidra) is the subtle thought pattern which has as
its object an inertia, blankness, absence, or negation of the other
though patterns (vrittis).
(abhava pratyaya alambana vritti nidra)
1.11 Recollection or memory (smriti) is mental modification caused by
the inner reproducing of a previous impression of an object, but without
adding any other characteristics from other sources.
(anubhuta vishaya asampramoshah smritih)
Practice and non-attachment (1.12-1.16)
1.12 These thought patterns (vrittis) are mastered (nirodhah,
regulated, coordinated, controlled, stilled, quieted) through practice
(abhyasa) and non-attachment (vairagya).
(abhyasa vairagyabhyam tat nirodhah)
1.13 Practice (abhyasa) means choosing, applying the effort, and doing
those actions that bring a stable and tranquil state (sthitau).
(tatra sthitau yatnah abhyasa)
1.14 When that practice is done for a long time, without a break, and
with sincere devotion, then the practice becomes a firmly rooted, stable
and solid foundation.
(sah tu dirgha kala nairantaira satkara asevitah dridha bhumih)
1.15 When the mind loses desire even for objects seen or described in a tradition or in
scriptures, it acquires a state of utter (vashikara) desirelessness that is called nonattachment
(vairagya).
(drista anushravika vishaya vitrishnasya vashikara sanjna vairagyam)
1.16 Indifference to the subtlest elements, constituent principles, or
qualities themselves (gunas), achieved through a knowledge of the nature
of pure consciousness (purusha), is called supreme non-attachment
(paravairagya).
(tat param purusha khyateh guna vaitrshnyam)
1.17 The deep absorption of attention on an object is of four kinds, 1)
gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and
4) with I-ness (asmita), and is called samprajnata samadhi.
(vitarka vichara ananda asmita rupa anugamat samprajnatah)
1.18 The other kind of samadhi is asamprajnata samadhi, and has no
object in which attention is absorbed, wherein only latent impressions
remain; attainment of this state is preceded by the constant practice of
allowing all of the gross and subtle fluctuations of mind to recede
back into the field from which they arose. (virama pratyaya abhyasa
purvah samskara shesha anyah)
1.19 Some who have attained higher
levels (videhas) or know unmanifest nature (prakritilayas), are drawn
into birth in this world by their remaining latent impressions of
ignorance, and more naturally come to these states of samadhi. (bhava
pratyayah videha prakriti layanam)
1.20 Others follow a five-fold
systematic path of 1) faithful certainty in the path, 2) directing
energy towards the practices, 3) repeated memory of the path and the
process of stilling the mind, 4) training in deep concentration, and 5)
the pursuit of real knowledge, by which the higher samadhi (asamprajnata
samadhi) is attained. (shraddha virya smriti samadhi prajna purvakah
itaresham)
1.21 Those who pursue their practices with intensity of
feeling, vigor, and firm conviction achieve concentration and the fruits
thereof more quickly, compared to those of medium or lesser intensity.
(tivra samvega asannah)
1.22 For those with intense practices and intense conviction there are
three more subdivisions of practice, those of mild intensity, medium
intensity, and intense intensity. (mridu madhya adhimatra tatah api
visheshah )
1.23 From a special process of devotion and letting go
into the creative source from which we emerged (ishvara pranidhana), the
coming of samadhi is imminent. (ishvara pranidhana va)
1.24 That
creative source (ishvara) is a particular consciousness (purusha) that
is unaffected by colorings (kleshas), actions karmas), or results of
those actions that happen when latent impressions stir and cause those
actions.
(klesha karma vipaka ashayaih aparamristah purusha-vishesha ishvara
1.25 In that pure consciousness (ishvara) the seed of omniscience has reached its highest development and cannot be exceeded.
(tatra niratishayam sarvajna bijam)
1.26 From that consciousness (ishvara) the ancient-most teachers were taught, since
it is not limited by the constraint of time.
(purvesham api guruh kalena anavachchhedat)
1.27 The sacred word designating this creative source is the sound OM,
called pranava. (tasya vachakah pranavah) 1.28 This sound is
remembered with deep feeling for the meaning of what it represents.
(tat japah tat artha bhavanam)
1.29 From that remembering comes the realization of the individual Self and the removal of obstacles.
(tatah pratyak chetana adhigamah api antaraya abhavash cha)
1.30 Nine kinds of distractions come that are obstacles naturally
encountered on the path, and are physical illness, tendency of the mind
to not work efficiently, doubt or indecision, lack of attention to
pursuing the means of samadhi, laziness in mind and body, failure to
regulate the desire for worldly objects, incorrect assumptions or
thinking, failing to attain stages of the practice, and instability in
maintaining a level of practice once attained.
(vyadhi styana samshaya pramada alasya avirati bhranti-darshana alabdhabhumikatva anavasthitatva chitta vikshepa te antarayah)
1.31 From these obstacles, there are four other consequences that also
arise, and these are: 1) mental or physical pain, 2) sadness or
dejection, 3) restlessness, shakiness, or anxiety, and 4) irregularities
in the exhalation and inhalation of breath.
(duhkha daurmanasya angam-ejayatva shvasa prashvasah vikshepa sahabhuva)
1.32 To prevent or deal with these nine obstacles and their four
consequences, the recommendation is to make the mind one-pointed,
training it how to focus on a single principle or
1.33 In
relationships, the mind becomes purified by cultivating feelings of
friendliness towards those who are happy, compassion for those who are
suffering, goodwill towards those who are virtuous, and indifference or
neutrality towards those we perceive as wicked or evil. (maitri karuna
mudita upekshanam sukha duhka punya apunya vishayanam bhavanatah chitta
prasadanam)
1.34 The mind is also calmed by regulating the breath,
particularly attending to exhalation and the natural stilling of breath
that comes from such practice. (prachchhardana vidharanabhyam va
pranayama)
1.35 The inner concentration on the process of sensory
experiencing, done in a way that leads towards higher, subtle sense
perception; this also leads to stability and tranquility of the mind.
(vishayavati va pravritti utpanna manasah sthiti nibandha
1.36 Or
concentration on a painless inner state of lucidness and luminosity also
brings stability and tranquility. (vishoka va jyotishmati)
1.37 Or
contemplating on having a mind that is free from desires, the mind gets
stabilized and tranquil. (vita raga vishayam va
1.38 Or by focusing
on the nature of the stream in the dream state or the nature of the
state of dreamless sleep, the mind becomes stabilized and tranquil.
(svapna nidra jnana alambanam va)
1.39 Or by contemplating or
concentrating on whatever object or principle one may like, or towards
which one has a predisposition, the mind becomes stable and tranquil.
(yatha abhimata dhyanat va)
1.40 When, through such practices (as
previously described in 1.33-1.39), the mind develops the power of
becoming stable on the smallest size object as well as on the largest,
then the mind truly comes under control.
(parma-anu parama-mahattva antah asya vashikarah)
1.41 When the modifications of mind have become weakened, the mind
becomes like a transparent crystal, and thus can easily take on the
qualities of whatever object observed, whether that object be the
observer, the means of observing, or an object observed, in a process of
engrossment called samapatti. (kshinna-vritti abhijatasya iva maneh
grahitri grahana grahyeshu tat-stha tat-anjanata samapattih)
1.42
One type of such an engrossment (samapatti) is one in which there is a
mixture of three things, a word or name going with the object, the
meaning or identity of that object, and the knowledge associated with
that object; this engrossment is known as savitarka samapatti
(associated with gross objects).
1.43 When the memory or storehouse
of modifications of mind is purified, then the mind appears to be devoid
of its own nature and only the object on which it is contemplating
appears to shine forward; this type of engrossment is known as
nirvitarka samapatti.
(smriti pari-shuddhau svarupa-shunya iva artha-matra nirbhasa nirvitarka)
1.44 In the same way that these engrossments operate with gross objects
in savitarka samapatti, the engrossment with subtle objects also
operates, and is known as savichara and nirvichara samapatti. (etaya eva
savichara nirvichara cha sukshma-vishaya vyakhyata)
1.45 Having
such subtle objects extends all the way up to unmanifest prakriti.
(sukshma vishayatvam cha alinga paryavasanam)
1.46 These four varieties
of engrossment are the only kinds of concentrations (samadhi) which are
objective, and have a seed of an object. (tah eva sabijah samadhih)
1.47 As one gains proficiency in the undisturbed flow in nirvichara, a
purity and luminosity of the inner instrument of mind is developed.
(nirvichara vaisharadye adhyatma prasadah)
1.48 The experiential
knowledge that is gained in that state is one of essential wisdom and is
filled with truth. (ritambhara tatra prajna)
1.49 That knowledge is
different from the knowledge that is commingled with testimony or
through inference, because it relates directly to the specifics of the
object, rather than to those words or other concepts. (shruta anumana
prajnabhyam anya-vishaya vishesha-arthatvat)
1.50 This type of knowledge that is filled with truth
creates latent impressions in the mind-field, and those new impressions
tend to reduce the formation of other less useful forms of habitual
latent impressions. (tajjah samskarah anya samskara paribandhi)
1.51
While even these latent impressions from truth filled knowledge recede
along with the other impressions, then there is objectless
concentration.
(tasya api nirodhe sarva nirodhat nirbijah samadhih).
Chapter 2: Practices (Sadhana Pada)
Minimizing gross colorings that veil the Self
2.1 Yoga in the form
of action (kriya yoga) has three parts: 1) training and purifying the
senses (tapas), 2) self-study in the context of teachings (svadhyaya),
and 3) devotion and letting go into the creative source from which we
emerged (ishvara
pranidhana). (tapah svadhyaya ishvara-pranidhana kriya-yogah)
2.3 There are five kinds of coloring (kleshas): 1) forgetting, or
ignorance about the true nature of things (avidya), 2) I-ness,
individuality, or egoism (asmita), 3) attachment or addiction to mental
impressions or objects (raga), 4) aversion to thought patterns or
objects (dvesha), and 5) love of these as being life itself, as well as
fear of their loss as being death.
(avidya asmita raga dvesha abhinivesha pancha klesha)
2.4 The root forgetting or ignorance of the nature of things (avidya)
is the breeding ground for the other of the five colorings (kleshas),
and each of these is in one of four states: 1) dormant or inactive, 2)
attenuated or weakened, 3) interrupted or separated from temporarily, or
4) active and producing thoughts or actions to varying degrees.
(avidya kshetram uttaresham prasupta tanu vicchinna udaranam)
2.5 Ignorance (avidya) is of four types: 1) regarding that which is
transient as eternal, 2) mistaking the impure for pure, 3) thinking that
which brings misery to bring happiness, and 4) taking that which is
not-self to be self. (antiya ashuchi duhkha anatmasu nitya shuchi sukha
atman khyatih avidya)
2.6 The colorings (klesha) of I-ness or egoism
(asmita), which arises from the ignorance, occurs due to the mistake of
taking the intellect (buddhi, which knows, decides, judges, and
discriminates) to itself be pure consciousness (purusha/drig).
(drig darshana shaktyoh ekatmata iva asmita)
2.7 Attachment (raga) is a separate modification of mind, which follows
the rising of the memory of pleasure, where the three modifications of
attachment, pleasure, and the memory of the object are then associated
with one another. (sukha anushayi ragah)
2.8 Aversion (dvesha) is a
modification that results from misery associated with some memory,
whereby the three modifications of aversion, pain, and the memory of the
object or experience are then associated with one another. (dukha
anushayi dvesha)
2.9 Even for those people who are learned, there is
an ever-flowing, firmly established love for continuation and a fear of
cessation, or death, of these various colored modifications (kleshas).
(sva-rasa-vahi vidushah api tatha rudhah abhiniveshah)
2.10 When the five types of colorings (kleshas) are in their subtle,
merely potential form, they are then destroyed by their disappearance or
cessation into and of the field of mind itself.
(te pratipasava heyah sukshmah)
2.11 When the modifications still have some potency of coloring
(klishta), they are brought to the state of mere potential by through
meditation (dhyana).
2.12 Latent impressions that are colored
(karmashaya) result from other actions (karmas) that were brought about
by colorings (kleshas), and become active and experienced in a current
life or a future life.
(klesha-mula karma-ashaya drishta adrishta janma vedaniyah)
2.13 As long as those colorings (kleshas) remains at the root, three
consequences are produced: 1) birth, 2) span of life, and 3) experiences
in that life. (sati mule tat vipakah jati ayus bhogah)
2.14 Because
of having the nature of merits or demerits (virtue or vice), these
three (birth, span of life, and experiences) may be experienced as
either pleasure or pain.
(te hlada-paritapa-phalah punya apunya hetutvat)
2.15 A wise, discriminating person sees all worldly experiences as
painful, because of reasoning that all these experiences lead to more
consequences, anxiety, and deep habits (samskaras), as well as acting in
opposition to the natural qualities.
(parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam vivekinah)
2.16 Because the worldly experiences are seen as painful, it is the
pain, which is yet to come that is to be avoided and discarded.
(heyam duhkham anagatam)
2.17 The uniting of the seer (the subject, or experiencer) with the
seen (the object, or that which is experienced) is the cause or
connection to be avoided.
(drashtri drishyayoh samyogah heya hetuh)
2.18 The objects (or knowables) are by their nature either of: 1) illumination or
sentience, 2) activity or mutability, or 3) inertia or stasis; they consist of the elements
and the powers of the senses, and exist for the purpose of experiencing the world and
for liberation or enlightenment.
(prakasha kriya sthiti shilam bhuta indriya atmakam bhoga apavarga artham drishyam)
2.19 There are four states of the elements (gunas), and these are: 1)
diversified, specialized, or particularized (vishesha), 2)
undiversified, unspecialized, or unparticularized (avishesha), 3)
indicator-only, undifferentiated phenomenal, or marked only
(linga-matra), and 4) without indicator, noumenal, or without mark.
(vishesha avishesha linga-matra alingani guna parvani)
2.20 The Seer is but the force of seeing itself, appearing to see or experience that
which is presented as a cognitive principle.
(drashta drishi matrah suddhah api pratyaya anupashyah)
2.21 The essence or nature of the knowable objects exists only to serve as the objective field for pure consciousness.
(tad-artha eva drishyasya atma)
2.22 Although knowable objects cease to exist in relation to one who
has experienced their fundamental, formless true nature, the appearance
of the knowable objects is not destroyed, for their existence continues
to be shared by others who are still observing them in their grosser
forms.
(krita-artham prati nashtam api anashtam tat anya sadharanatvat)
2.23 Having an alliance, or relationship between objects and the Self
is the necessary means by which there can subsequently be realization of
the true nature of those objects by that very Self.
(sva svami saktyoh svarupa upalabdhi hetuh samyogah)
2.24 Avidya or ignorance, the condition of ignoring, is the underlying cause that allows this alliance to appear to exist.
(tasya hetuh avidya)
2.25 By causing a lack of avidya, or ignorance there is then an absence
of the alliance, and this leads to a freedom known as a state of
liberation or enlightenment for the Seer.
(tat abhavat samyogah abhavah hanam tat drishi kaivalyam)
2.26 Clear, distinct, unimpaired discriminative knowledge is the means
of liberation from this alliance. (viveka khyatih aviplava hana upayah)
2.27 Seven kinds of ultimate insight come to one who has attained this
degree of discrimination. (tasya saptadha pranta bhumih prajna)
2.28
Through the practice of the different limbs, or steps to Yoga, whereby
impurities are eliminated, there arises an illumination that culminates
in discriminative wisdom, or enlightenment.
(yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh)
2.29 The eight rungs, limbs, or steps of Yoga are the codes of
self-regulation or restraint (yamas), observances or practices of
self-training (niyamas), postures (asana), expansion of breath and prana
(pranayama), withdrawal of the senses (pratyahara), concentration
(dharana), meditation (dhyana), and perfected
concentration (samadhi). (yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani)
2.30 Non-injury or non-harming (ahimsa), truthfulness (satya),
abstention from stealing (asteya), walking in awareness of the highest
reality (brahmacharya), and non-possessiveness or non-grasping with the
senses (aparigraha) are the five yamas,
or codes of self-regulation or restraint, and are the first of the eight steps of Yoga.
(ahimsa satya asteya brahmacharya aparigraha yama)
2.31 These codes of self-regulation or restraint become a great vow
when they become universal and are not restricted by any consideration
of the nature of the kind of living being to whom one is related, nor in
any place, time or situation.
(jati desha kala samaya anavachchhinnah sarva-bhaumah maha-vratam)
2.32 Cleanliness and purity of body and mind (shaucha), an attitude of
contentment (santosha), ascesis or training of the senses (tapas),
self-study and reflection on sacred words (svadhyaya), and an attitude
of letting go into one's source
(ishvarapranidhana) are the
observances or practices of self-training (niyamas), and are the second
rung on the ladder of Yoga. (shaucha santosha tapah svadhyaya
ishvarapranidhana niyamah)
2.33 When these codes of self-regulation
or restraint (yamas) and observances or practices of self-training
(niyamas) are inhibited from being practiced due to perverse,
unwholesome, troublesome, or deviant thoughts, principles in the
opposite direction, or contrary thought should be cultivated.
(vitarka badhane pratipaksha bhavanam)
2.34 Actions arising out of such negative thoughts are either performed
directly by oneself, caused to be done through others, or approved of
when done by others. All of these may be preceded by, or performed
through anger, greed or delusion, and can be mild, moderate or intense
in nature. To remind oneself that these negative thoughts and actions
are the causes of unending misery and ignorance is the contrary thought,
or principle in the opposite direction that was recommended in the
previous sutra. (vitarkah himsadayah krita karita anumoditah lobha
krodha moha purvakah mridu adhya adhimatrah dukha ajnana ananta phala
iti pratipaksha bhavanam)
2.35 As a Yogi becomes firmly grounded in
non-injury (ahimsa), other people who come near will naturally lose any
feelings of hostility. (ahimsa pratishthayam tat vaira-tyagah)
2.36 As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.
(satya pratisthayam kriya phala ashrayatvam)
2.37 When non-stealing (asteya) is established, all jewels, or treasures present themselves, or are available to the Yogi.
(asteya pratisthayam sarva ratna upasthanam)
2.38 When walking in the awareness of the highest reality
(brahmacharya) is firmly established, then a great strength, capacity,
or vitality (virya) is acquired.
(brahmacharya pratisthayam virya labhah)
2.39 When one is steadfast in non-possessiveness or non-grasping with
the senses (aparigraha), there arises knowledge of the why and wherefore
of past and future
incarnations.
(aparigraha sthairye janma kathanta sambodhah)
2.40 Through cleanliness and purity of body and mind (shaucha), one
develops an attitude of distancing, or disinterest towards one's own
body, and disinclined towards contacting the bodies of others.
(sauchat sva-anga jugupsa paraih asamsargah)
2.41 Also through cleanliness and purity of body and mind (shaucha)
comes a purification of the subtle mental essence (sattva), a
pleasantness, goodness and gladness of feeling, a one-pointedness with
intentness, the conquest or mastery over
the senses, and a fitness, qualification, or capability for self-realization.
(sattva shuddhi saumanasya ekagra indriya-jaya atma darshana
2.42 From an attitude of contentment (santosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.
2.43 Through ascesis or training of the senses (tapas), there comes a
destruction of mental impurities, and an ensuing mastery or perfection
over the body and the mental organs of senses and actions (indriyas).
(kaya indriya siddhih ashuddhi kshayat tapasah)
2.44 From self-study and reflection on sacred words (svadhyaya), one
attains contact, communion, or concert with that underlying natural
reality or force. (svadhyayat ishta samprayogah)n
2.45 From an
attitude of letting go into one's source (ishvarapranidhana), the state
of perfected concentration (samadhi) is attained.
(samadhi siddhih ishvarapranidhana)
2.46 The posture (asana) for Yoga meditation should be steady, stable,
and motionless, as well as comfortable, and this is the third of the
eight rungs of Yoga. (sthira sukham asanam)
2.47 The means of
perfecting the posture is that of relaxing or loosening of effort, and
allowing attention to merge with endlessness, or the infinite.
(prayatna shaithilya ananta samapattibhyam)
2.48 From the attainment of that perfected posture, there arises an
unassailable, unimpeded freedom from suffering due to the pairs of
opposites (such as heat and cold, good and bad, or pain and pleasure).
(tatah dvandva anabhighata)
2.49 Once that perfected posture has
been achieved, the slowing or braking of the force behind, and of
unregulated movement of inhalation and exhalation is called breath
control and expansion of prana (pranayama), which leads to the absence
of the awareness of both, and is the fourth of the eight rungs.
(tasmin sati shvasa prashvsayoh gati vichchhedah pranayamah)
2.50 That pranayama has three aspects of external or outward flow
(exhalation), internal or inward flow (inhalation), and the third, which
is the absence of both during the transition between them, and is known
as fixedness, retention, or suspension.
These are regulated by
place, time, and number, with breath becoming slow and subtle. (bahya
abhyantara stambha vrittih desha kala sankhyabhih paridrishtah dirgha
sukshmah)
2.51 The fourth pranayama is that continuous prana which
surpasses, is beyond, or behind those others that operate in the
exterior and interior realms or fields. (bahya abhyantara vishaya
akshepi chaturthah)
2.52 Through that pranayama the veil of
karmasheya that covers the inner illumination or light is thinned,
diminishes and vanishes. (tatah kshiyate prakasha avaranam)
2.53
Through these practices and processes of pranayama, which is the fourth
of the eight steps, the mind acquires or develops the fitness,
qualification, or capability for true concentration (dharana), which is
itself the sixth of the steps.
2.54 When the mental organs of senses
and actions (indriyas) cease to be engaged with the corresponding
objects in their mental realm, and assimilate or turn back into the
mind-field from which they arose, which is called pratyahara, and is the
fifth step.
(sva vishaya asamprayoge chittasya svarupe anukarah iva indriyanam pratyaharah)
2.55 Through that turning inward of the organs of senses and actions
(indriyas) also comes a supreme ability, controllability, or mastery
over those senses inclining to go outward towards their objects. (tatah
parama vashyata indriyanam)
Chapter 3: Progressing (Vibhuti Pada)
3.1
Concentration (dharana) is the process of holding or fixing the
attention of mind onto one object or place, and is the sixth of the
seven rungs. (deshah bandhah chittasya dharana)
3.2 The repeated
continuation, or uninterrupted stream of that one point of focus is
called absorption in meditation (dhyana), and is the seventh of the
eight steps.
(tatra pratyaya ekatanata dhyanam)
3.3 When only
the essence of that object, place, or point shines forth in the mind, as
if devoid even of its own form, that state of deep absorption is called
deep concentration or samadhi, which is the eighth rung.
(tad eva artha matra nirbhasam svarupa shunyam iva samadhih)
Samyama is the finer tool .
**********************
3.4 The three processes of dharana, dhyana, and samadhi, when taken
together on the same object, place or point is called samyama.
3.5
Through the mastery of that three-part process of samyama, the light of
knowledge, transcendental insight, or higher consciousness (prajna)
dawns, illumines, flashes, or is visible.
(tad jayat prajna lokah)
3.6 That three-part process of samyama is gradually applied to the finer planes, states, or stages of practice.
(tasya bhumisu viniyogah)
3.7 These three practices of concentration (dharana), meditation
(dhyana), and samadhi are more intimate or internal than the previous
five practices. (trayam antar angam purvebhyah)
3.8 However, these
three practices are external, and not intimate compared to 'Nirbija
samadhi', which is samadhi that has no object, nor even a seed object
on which there is concentration.
(tad api bahir angam nirbijasya)
3.9 That high level of mastery called nirodhah-parinamah occurs in the
moment of transition when there is a convergence of the rising tendency
of deep impressions, the subsiding tendency, and the attention of the
mind field itself.
(vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta anvayah nirodhah-parinamah)
3.10 The steady flow of this state (nirodhah-parinimah) continues by
the creation of deep impressions (samskaras) from doing the practice.
(tasya prashanta vahita samskarat)
3.11 The mastery called
samadhi-parinamah is transition whereby the tendency to all pointedness
subsides, while the tendency to one-pointedness arises.
(sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah)
3.12 The mastery called ekagrata-parinamah is the transition whereby the same one pointedness arises and subsides sequentially.
(tatah punah shanta-uditau tulya-pratyayau chittasya ekagrata-parinimah)
3.13 These three transition processes also explain the three
transformations of form, time, and characteristics, and how these relate
to the material elements and senses.
(etena bhuta indriyasau dharma laksana avastha parinamah vyakhyatah)
3.14 There is an unmanifest, indescribable substratum or existence that
is common or contained within all of the other forms or qualities.
(shanta udita avyapadeshya dharma anupati dharmi)
3.15 Change in the sequence of the characteristics is the cause for the
different appearances of results, consequences, or effects.
(krama anyatvam parinamah anyatve hetu)
3.16 By samyama on the three-fold changes in form, time, and characteristics, there comes knowledge of the past and future.
(parinimah traya samyama atita anagata jnana)
3.17 The name associated with an object, the object itself implied by
that name, and the conceptual existence of the object, all three usually
interpenetrate or commingle with one another. By samyama on the
distinction between these three, the meaning of
the sounds made by all beings becomes available.
(shabda artha pratyaya itaretara adhyasat samkara tat pravibhaga samyama sarva bhuta ruta jnana)
3.18 Through the direct perception of the latent impressions (samskaras) comes the knowledge of previous incarnations.
(samskara saksat karanat purva jati jnanam)
3.19 By samyama on the notions or presented ideas comes knowledge of another's mind. (pratyayasya para chitta jnana)
3.20 But the underlying support of that knowledge (of the other persons mind, remains unperceived or out of reach.
(na cha tat salambana tasya avisayin bhutatvat)
3.21 When samyama is done on the form of one's own physical body, the
illumination or visual characteristic of the body is suspended, and is
thus invisible to other people.
(kaya rupa samyama tat grahya shakti tat stambhe chaksuh prakasha asamprayoga antardhanam)
3.22 In the same way as described in relation to sight (3.21), one is
able to suspend the ability of the body to be heard, touched, tasted, or
smelled. (etena shabdadi antardhanam uktam)
3.23 Karma is of two
kinds, either fast or slow to manifest; by samyama on these karmas comes
foreknowledge of the time of death.
(sopakramam nirupakramam cha karma tat samyama aparanta jnanam aristebhyah va)
3.24 By samyama on friendliness there comes great
strength of that attitude. (maitri dishu balani)
3.25 By samyama on the strength of elephants comes a similar strength. (baleshu hasti baladini)
3.26 By directing the flash of inner light of higher sensory activity,
knowledge of subtle objects, those hidden from view, and those very
distant can be attained.
(pravrittyah aloka nyasat suksma vyavahita viprakrista jnanam)
3.27 By samyama on the inner sun, knowledge of the many subtle realms can be known. (bhuvana jnanam surya samyamat)
3.28 By samyama on the moon, knowledge of the arrangement of the inner stars can be known. (chandra tara vyuha jnanam)
3.29 By samyama on the pole-star, knowledge of the movement of those stars can be known. (dhurve tad gati jnanam)
3.30 By samyama on the navel center, knowledge of the arrangement of the systems of the body can be known.
(nabhi chakra kaya vyuha jnanam)
3.31 By samyama on the pit of the throat, hunger and thirst leave.
(kantha kupe ksut pipasa nivrittih)
3.32 By samyama on the tortoise channel, below the throat, steadiness is attained. (kurma nadyam sthairyam)
3.33 By samyama on the coronal light of the head, visions of the
siddhas, the masters can come. (murdha jyotisi siddha darshanam)
3.34 Or, through the intuitive light of higher knowledge, anything might become known. (pratibhad va sarvam)
3.35 By practicing samyama on the heart, knowledge of the mind is attained. (hirdaye chitta samvit)
3.36 The having of experiences comes from a presented idea only when
there is a commingling of the subtlest aspect of mind (sattva) and pure
consciousness (purusha), which are really quite different. Samyama on
the pure consciousness, which is distinct from the subtlest aspect of
mind, reveals knowledge of that pure
consciousness.
(sattva purusayoh atyanta asankirnayoh pratyaya avishesah bhogah pararthatvat svartha samyamat purusha-jnanam)
3.37 From the light of the higher knowledge of that pure consciousness
or purusha arises higher, transcendental, or divine hearing, touch,
vision, taste, and smell.
(tatah pratibha sravana vedana adarsha asvada varta jayanta)
3.38 These experiences resulting from samyama are obstacles to samadhi,
but appear to be attainments or powers to the outgoing or worldly mind.
(te samadhau upasargah vyutthane siddhayah)
More attainments from Samyama
***************************
3.39 By loosening or letting go of the causes of bondage and
attachment, and by following the knowledge of how to go forth into the
passages of the mind, there comes the ability to enter into another
body. (bandha karana shaithilyat prachara samvedanat cha chittasya para
sharira aveshah)
3.40 By the mastery over udana, the upward flowing
prana vayu, there is a cessation of contact with mud, water, thorns, and
other such objects, and there ensues the rising or levitation of the
body.
(udana jayat jala panka kantaka adisu asangah utkrantih cha)
3.41 By mastery over samana, the prana flowing in the navel area, there comes effulgence, radiance, or fire.
(samana jayat jvalanam)
3.42 By samyama over the relation between space and the power of hearing, the higher, divine power of hearing comes.
(shrotra akashayoh sambandha samyamat divyam shrotram)
3.43 By Samyama on the relationship between the body and space (akasha)
and by concentrating on the lightness of cotton, passage through space
can be attained.
(kaya akashayoh sambandha samyamat laghu tula samatatti cha)
3.44 When the formless thought patterns of mind are projected outside
of the body, it is called maha-videha, a great disincarnate one. By
samyama on that outward projection, the veil over the spiritual light is
removed. (bahih akalpita vrittih maha-videha tatah prakasha avarana
ksayah)
3.45 By samyama on the five forms of the elements (bhutas),
which are gross form, essence, subtleness, interconnectedness, and its
purpose, then mastery over those bhutas is attained.
(sthula svarupa suksma anvaya arthavattva samyamad bhuta-jayah)
3.46 Through that mastery over the elements, comes the abilities of
making the body atomically small, perfect, and indestructible in its
characteristics or components, as well as bringing other such powers.
(tatah anima adi pradurbhavah kaya sampad tad dharma anabhighata cha)
3.47 This perfection of the body includes beauty, gracefulness,
strength, and adamantine hardness in taking the blows that come.
(rupa lavanya bala vajra samhanana kaya-sampat)
3.48 By samyama on the process of perception and action, essence,
I-ness, connectedness, and purposefulness of senses and acts, mastery
over those senses and acts (indriyas) is attained. (grahana svarupa
asmita anvaya arthavattva samyamad indriya jayah)
3.49 By that
mastery over the senses and acts (indriyas), there comes quickness of
mind, perception with the physical instruments of perception, and
mastery over the primal cause out of which manifestation arises.
(tatah mano-javitvam virarana-bhavah pradhaua jayah)
3.50 To one well established in the knowledge of the distinction
between the purest aspect of mind and consciousness itself, there comes
supremacy over all forms or states of existence, as well as over all
forms of knowing. (sattva purusha anyata khyati matrasya sarva-bhava
adhisthatrittvam sarvajnatritvam cha)
3.51 With non-attachment or
desirelessness even for that supremacy over forms and states of
existence and the omniscience , the seeds at the root of those bondages
are destroyed, and absolute liberation is attained. (tad vairagya api
dosa bija ksaya kaivalyam)
3.52 When invited by the celestial
beings, no cause should be allowed to arise in the mind that would allow
either acceptance of the offer, or the smile of pride from receiving
the invitation, because to allow such thoughts to arise again might
create
the possibility of repeating undesirable thoughts and actions.
(sthani upanimantrane sanga smaya akaranam punuh anista prasangat)
3.53 By samyama over the moments and their succession, there comes the higher knowledge that is born from discrimination.
(ksana tat kramayoh samyamat viveka-jam jnanam)
3.54 From that discriminative knowledge comes awareness of the
difference or distinction between two similar objects, which are not
normally distinguishable by category, characteristics, or position in
space. (jati laksana desha anyata anavachchhedat tulyayoh tatah
pratipattih)
3.55 That higher knowledge is intuitive and
transcendent, and is born of discrimination; it includes all objects
within its field, all conditions related to those objects, and is beyond
any succession.
(tarakam sarva visayam sarvatha visayam akramam cha iti viveka jam jnanam)
3.56 With the attainment of equality between the purest aspect of
sattvic buddhi and the pure consciousness of purusha, there comes
absolute liberation, and that is the end.
(sattva purusayoh suddhi samye kaivalyam iti).
Chapter 4: Liberation (Kaivalya Pada)
Means of attaining experience
4.1 The subtler attainments come with birth or are attained through herbs, mantra, austerities or concentration.
(janma osadhi mantra tapah samadhi jah siddhyayah)
4.2 The transition or transformation into another form or type of birth
takes place through the filling in of their innate nature.
(jatyantara parinamah prakriti apurat)
4.3 Incidental causes or actions do not lead to the emergence of
attainments or realization, but rather, come by the removal of
obstacles, much like the way a farmer removes a barrier (sluice gate),
so as to naturally allow the irrigation of his field.
(nimittam aprayojakam prakritinam varana bhedas tu tatah ksetrikavat)
4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita). (nirmana chittani asmita matrat)
4.5 While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)
4.6 Of these mind fields, the one that is born from meditation is free from any latent impressions that could produce karma.
(tatra dhyana jam anasayam)
4.7 The actions of yogis are neither white nor black, while they are threefold for others.
(karma ashukla akrisnam yoginah trividham itaresam)
4.8 Those threefold actions result in latent impressions (vasanas) that
will later arise to fruition only corresponding to those impressions.
(tatah tad vipaka anugunanam eva abhivyaktih vasananam)
4.9 Since memory (smriti) and the deep habit patterns (samskaras) are
the same in appearance, there is an unbroken continuity in the playing
out of those traits, even though there might be a gap in location, time,
or state of life.
(jati desha kala vyavahitanam api anantaryam smriti samskarayoh eka rupatvat)
4.10 There is no beginning to the process of these deep habit patterns
(samskaras), due to the eternal nature of the will to live.
(tasam anaditvam cha ashisah nityatvat)
4.11 Since the impressions are held together by cause, motive,
substratum, and object, they disappear when those deep impressions
disappear. (hetu phala ashraya alambana samgrihitatvat esam abhave tad
abhavah)
4.12 Past and future exist in the present reality,
appearing to be different because of having different characteristics or
forms.
(atita anagatam svarupatah asti adhva bhedat dharmanam)
4.13 Whether these ever-present characteristics or forms are manifest or
subtle, they are composed of the primary elements called the three
gunas. (te vyakta suksmah guna atmanah)
4.14 The characteristics of
an object appear as a single unit, as they manifested uniformly from the
underlying elements. (parinama ekatvat vastu tattvam)
4.16 However, the object itself does not depend on any one mind, for if
it did, then what would happen to the object if it were not being
experienced by that mind?
(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)
4.17 Objects are either known or not known according to the way in
which the coloring of that object falls on the coloring of the mind
observing it.
(tad uparaga apeksitvat chittasya vastu jnata ajnatam)
4.18 The activities of the mind are always known by the pure
consciousness, because that pure consciousness is superior to, support
of, and master over the mind.
(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitva
4.19 That mind is not self-illuminating, as it is the object of knowledge and perception by the pure consciousness.
(na tat svabhasam drishyatvat)
4.20 Nor can both the mind and the illuminating process be cognized simultaneously. (eka-samaye cha ubhaye anavadharanam)
4.21 If one mind were illumined by another, as its master, then there
would be an endless and absurd progression of cognitions, as well as
confusion. (chitta antara drishye buddhi-buddheh atiprasangah smriti
sankarah cha)
4.22 When the unchanging consciousness appears to take
on the shape of that finest aspect of mind-field then the experience of
one's own cognition process is possible.
(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)
4.23 Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.
(drastri drisya uparaktam chittam sarva artham)
4.24 That mind field, though filled with countless impressions, exists
for the benefit of another witnessing consciousness, as the mind field
is operating only in combination with those impressions.
(tad asankheya vasanabhih chittam api parartham samhatya karitvat)
4.25 For one who has experienced this distinction between seer and this
subtlest mind, the false identities and even the curiosity about the
nature of one's own self come to an end.
(vishesa darshinah atma bhava bhavana vinivrittih)
4.26 Then the mind is inclined towards the highest discrimination, and
gravitates towards absolute liberation between seer and seen.
(tada viveka nimnam kaivalya pragbharam chittam)
4.27 When there are breaks or breaches in that high discrimination, other impressions arise from the deep unconscious.
(tachchhidresu pratyaya antarani samskarebhyah)
4.28 The removal of those interfering thought patterns is by the same means by which the original colorings were removed.
(hanam esam kleshavat uktam)
Perpetual enlightenment
4.29 When there is no longer any interest even in omniscience, that
discrimination allows the samadhi, which brings an abundance of virtues
like a rain cloud brings rain.
(prasankhyane api akusidasya sarvatha viveka khyateh dharma-meghah samadhih)
4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
(tatah klesha karma nivrittih)
4.31 Then, by the removal of those veils of imperfection, there comes
the experience of the infinite, and the realization that there is almost
nothing to be known.
(tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam)
4.32 Also resulting from that dharma-meghah samadhi, the three primary
elements or gunas will have fulfilled their purpose, cease to transform
into further transformations, and recede back into their essence.
(tatah kritarthanam parinama krama samaptih gunan
4.33 The
sequencing process of moments and impressions corresponds to the moments
of time, and is apprehended at the end point of the sequence. (ksana
pratiyogi parinama aparanta nigrahyah kramah)
4.34 When those
primary elements involve, or resolve themselves back into that out of
which they emerged, there comes liberation, wherein the power of pure
consciousness becomes established in its true nature. (purusha artha
sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va chiti
shaktih iti).
