CHAPTER 1
Samadhi-Pada
This Chapter Is About Enlightenment
In this chapter Patanjali talks about the nature of the mind and various stages one has to pass to reach Enlightenment.
1.1 atha yoga-anusasanam ॥1॥
atha=now.
yoga=union, oneness.
anusasanam=teaching.
Now the teachings of yoga.
1.2 yogas-chitta-vrtti-nirodhah ॥2॥
yogah=union.
chitta=conciousness.
vrtti=modifications, movements, patterning.
nirodhah=restriction, stilling.
Yoga is to still the patterning of consciousness.
1.3 tada drastuh svarupe-avasthanam ॥3॥
tada= then
drastuh=witness, pure awareness
svarupe=own identity
avasthanam=in abiding state
At the time of concentration the seer rests in his own very nature.
1.4 vrtti sarupyam-itaratra ॥4॥
vrtti=patterning, movements, modification
sarupyam=identification
itaratra=otherwise
Otherwise the seer is identified with modification.
1.5 vrttayah pancatayyah klistaklistah ॥5॥
vrttayah= patterning.
pancatayyah= fivefold
klista= that which causes affliction, hurtful.
aklistah= benign
There are five classes of patterns, painful and not painful.
1.6 pramana viparyaya vikalpa nidra smrtayah ॥6॥
pramana=right perception
viparyaya=misperception
vikalpa=conceptualization
nidra=sleep
smrtayah=memory
They are right perception, misperception, conceptualization, sleep and memory.
1.7 pratyaksa-anumana-agamah pramanani ॥7॥
pratyaksa= sensory input
anumana=inference
agamah= testimony
pramanani= right perception
Right perception, testimony and competent evidence are proofs.
1.8 viparyayo mithya-jnanam-atadrupa pratistham ॥8॥
viparyayah= misperception
mithya= false
jnanam=knowledge
atad=not that
rupa=form
pratistham= based on
Misperception is false knowledge not established in real form
1.9 sabda-jnana-anupativastu-sunyo vikalpah ॥9॥
sabda= linguistic, verbal
jnana= Knowledge
anupati=relying upon
vastu=object
sunyah=empty
vikalpah= Conceptualiztion, fantasy
Verbal fantasy follows from words having no reality.
1.10 abhava-pratyaya-alambana-vrttir-nidra ॥10॥
abhava = non-existence
pratyaya = perception, thought, representation
alambana = resting on
vrttih = patterning
nidra = sleep
Sleep is a patterning of consciousness that embraces the feeling of voidness.
1.11 anu-bhuta-visaya-asampramosah smrtih ॥11॥
anubhuta = experienced
visaya = object of experience
asampramosah = not allowing to steal away
smrtih = memory, remembering
Memory is the retention of experiences produced by previous impressions of objects.
1.12 abhyasa-vairagya-abhyam tan-nirodhah॥12॥
abhyasa= pratice, method.
vairagyabhyam= non-attachment.
tad=these
nirodhah= restriction.
Practise and non attachment are required to still the patterning of conciousness.
1.13 tatra sthitau yatno-abhyasah ॥13॥
tatra= in that.
sthitau= steadiness
yatnah= uninterrupted effort, continous effort.
abhyasah=practice, action
Continous and steady effort is required to still concoiusness.
1.14 sa tu dirghakala nairantarya satkara-asevito drdhabhumih ॥14॥
sa= this
tu= moreover
dirgha=long
kala= time
nairantarya= continuously
satkara= in the right way
asevitah= cultivated
drdha=firmly
bhumih= grounded, rooted
This practice becomes firmly grounded if it is cultivated sincerely and continued for a long time.
1.15 drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam ॥15॥
drsta= perceptible, seen.
anusravika= learned, herd
visaya= phenomenon.
vitrsnasya= without attachment.
vasikara= mastery
samjna= comprehension
vairagyam= non-attachment
Non-attachment results when the desire for all objects either seen or heard is given up.
1.16 tatparam purusa-khyater guna-vaitrsnyam ॥16॥
tat= this
param=highest, supreme
purusa= pure awareness
khyateh= pure seeing
guna= virtue, prime qualities, elements
vaitrsnyam= without attachment
That supreme non-attachment is by which pure conciousness can clearly see itself as independent of prime qualities of nature.
1.17 vitarka-vicara-ananda-asmita-rupa-anugamat-samprajnatah ॥17॥
vitarka=reasoning
vicara=insight
ananda=bliss, joy
asmita=sense of self
rupa=form
anugamat=following
samprajnatah=cognitive
This right perception is accompanied by four kinds of cognition: reasoning, insight, bliss, or feeling of oneness.
1.18 virama-pratyaya-abhyasa-purvah samskara-seso-nyah ॥18॥
virama= cessation.
pratyaya= thought, representation, intention
abhyasa= practice, action, method
purvah= earlier
samskara= latent impressions
sesah=residue
anyah= other
There is other form of soul awareness by cessation of the mind activity where the mind retains its latent impressions.
1.19 bhava-pratyayo videha-prakrti-layanam ॥19॥
bhava= becoming, being
pratyayah= thought, representation, intention
videh=bodiless
prakrti=nature
layanam= merged, clasped
Once the body is gone the latent impressions are dissolved in nature and will be inclined to be born again.
1.20 sraddha-virya-smrti samadhi-prajna-purvaka itaresam ॥20॥
sraddha= faith
virya= vigor, energy
smrti= memory
samadhi= oneness, deep concentration, entasy
prajna= wisdom.
purvaka= preceded by
itaresam= others.
To others this samadhi comes through faith, energy and memory.
1.21 tivra-samveganam-asannah ॥21॥
tivra= extremely
samveganam= intense
asannah= near
Pure soul awareness is near for those who practice intensely.
1.22 mrdu-madhya-adhimatratvat-tatopi visesah ॥22॥
mrdu=mild
madhya= moderate
adhimatratvat= extreme, intense
tatah= therefore
api=also
visesah= distinction
Mild effort, moderate effort or zealous effort are the differences that determine the speed one achieves pure soul awareness.
1.23 isvara-pranidhanad-va ॥23॥
isvara= God
pranidhanat= dedication, application, surrender
va=or
Realization may also come if one is dedicated to God.
1.24 klesa karma vipaka-asayair-aparamrstah purusa-visesa isvarah ॥24॥
klesa= cause of suffering, affliction
karma= action
vipaka= ripening
asayaih= store, residue
aparamrstah= untouched
purusa= pure awareness
visesa= difference
isvarah= God
God is a pure conciousness, totally free from conflicts, unaffected by actions, and has no store of latent impressions.
1.25 tatra niratisayam sarvajnatva-bijam ॥25॥
tatra= there
niratisayam= incomparable
sarva=all
jnatva= knowing
bijam=seed.
In that pure conciousness the seed of omniscience has reached its utmost development and cannot be exceeded.
1.26 sa purvesam-api-guruh kalena-anavacchedat ॥26॥
sa= that
purvesam= earlier
api=also
guruh= teacher
kalena=temporally
anavacchedat= continuous
Not limited by time, he is the teacher of even the ancient teachers.
1.27 tasya vacakah pranavah ॥27॥
tasya= that
vacakah=signifying
pranavah= the syllable pronounced OM.
God is designated by the sound OM.
1.28 taj-japas tad-artha-bhavanam ॥28॥
tad= that
japah= repetition
tad=that
artha= meaning
bhavanam= realising, becoming
Through repetition its meaning can be realised.
1.29 tatah pratyak-chetana-adhigamo-py-antaraya-abhavas-cha ॥29॥
tatah= therefore
pratyak=inward
chetana=conciousness
adhigamo=attainment
api=also
antaraya=obstacle
abhavah=disappearance
cha=and
From that rememberance the obstacles to acquiring the mastery of pure soul awareness are removed.
1.30 vyadhi styana samsaya pramada-alasya-avirati bhrantidarsana-alabdha-bhumikatva-anavasthitatvani chitta-viksepah te antarayah ॥30॥
vyadhi=sickness
styana=apathy
samsaya= doubt
pramada=carelessness
alasya=laziness
avirati=sensual gratification
bhranti=false
darsana= perspective, vision
alabdha= failing to attain
bhumikatva=developmental stages
anavasthitatvani=instability
chitta= conciousness
viksepah=distraction
te=these
antarayah= obstacles
The obstacles to pure soul awareness are sickness, apathy, doubt, carelessness, laziness, attachment to sensual gratification, delusion, departing from practice and an unfocused mind.
1.31 duhkha-daurmanasya-angamejayatva-svasaprasvasah viksepa sahabhuvah ॥31॥
duhkha=distress, suffering
daurmanasya=depression
angam=limb
ejayatva= trembling
svasa=disturbed inhalation
prasvasah=disturbed exhalation
viksepa= distraction
sahabhuvah= accompanying
As consciousness interiorizes one may experience distress, depression, trembling or disturbed breathing.
1.32 tat-pratisedha-artham-eka-tattva-abhyasah ॥32॥
tad=these
pratisedha=subdue
artham=meaning
eka=one
tattva= principle
abhyasah=practice
To deal with these distractions one can follow the following principles of practice.
1.33 maitri karuna mudito-peksanam-sukha-duhkha punya-apunya-visayanam bhavanatah chitta-prasadanam ॥33॥
maitri= friendliness
karuna=compassion
mudita= delight
upeksanam=equanimity
sukha=hapiness
dukha=suffering, pain
punya=virtuous
apunya=evil, bad
visayanam= object of experience
bhavanatah=projecting, radiating
chitta=consciousness
prasadanam= clarification, calming
The mind becomes purified by being joyful, glad, friendly, compassionate and merciful.
1.34 pracchardana-vidharana-abhyam va pranasya ॥34॥
pracchardana= exhalation
vidharanabhyam=retention, pause
va=or
pranasya=breath
Or by pausing after breath flows in or out.
1.35 visayavati va pravrtti-utpanna manasah sthiti nibandhini ॥35॥
visaya=object
vati=having
va=or
pravrtti= activity arisement
utpanna=arisen
manasah=mind
sthiti= steadiness
nibandhini= holds
The steadiness of the mind can be achieved by contemplating an object with total absorption.
1.36 visoka va jyotismati ॥36॥
visoka= free of sorrow, painless
va=or
jyotismati=luminous
Or when experiencing thoughts that are luminous and painless.
1.37 vitaraga visayam va chittam ॥37॥
vita=free from
raga=desire, passion
visayam= the object of experience
va =or
chittam=consciousness, mind
The mind becomes stabilized by unattachement to objects, desires and passions
1.38 svapna-nidra jnana-alambanam va ॥38॥
svapna=dream
nidra=sleep
jnana=knowledge
alambanam=resting on
va=or
Or on the insights culled from sleep and dreaming.
1.39 yatha-abhimata-dhyanad-va ॥39॥
yatha=as
abhimata=desired
dhyanat=meditative absorption
va=or
Or through meditative absorption in any desired object.
1.40 paramanu parama-mahattva-anto-sya vasikarah ॥40॥
parama=ultimate, highest
anu=minute
mahattva= greatness
antah= extending to
asya=his
vasikarah=mastery
From this mastery the mind develops the power of cognising on the object whether vast or infinitisimal.
1.41 ksina-vrtter-abhijatasy-eva maner-grahitr-grahana-grahyesu tatstha-tadanjanata samapattih ॥41॥
ksina=decreases
vrtteh= patterning
abhijatasya= transparent
iva=like
maneh=jewel
grahitr=perceiver
grahana=perceiving, grasping
grahyesu= the knowable, object of perception
tad=that
stha=abide
anjanata=taking the form of something else
samapattih=coalescence
As the patterning of the mind decreases it becomes like a transparent jewel taking on the qualities of whatever observed, the perceiver, the act of perceiving and the object perceived.
1.42 tatra sabdartha-jnana-vikalpaih samkirna savitarka samapattih ॥42॥
tatra=there, in that
sabda=verbal
artha=meaning
jnana=knowledge
vikalpaih=conceptualization
samkirna=intermingled
savitarka= thought
samapattih=coalescence
Sound, meaning and resulting knowledge being mixed up is called coalescence with reasoning.
1.43 smrti-parisuddhau svarupa-sunyeva-arthamatra-nirbhasa nirvitarka ॥43॥
smrti=memory
parisuddhau= purification
svarupa=own form
sunya= empty
artha=meaning
matra=only
nirbhasa=shining
nirvitarka=beyond thought
At the next stage objects stops to being colored by memory; now formless, only their real nature shines forth in a state called coalescence beyond thought.
1.44 etayaiva savicara nirvicara ca suksma-visaya vyakhyata ॥44॥
etaya= by this
iva=like
savicara=reflecting
nirvicara = not reflecting
ca=and
suksma=subtle
visaya=phenomenon
vyakyata= decsribed, defined
Likewise unified contemplation of subtle objects can be defined as reflective or reflection-free.
1.45 suksma-visayatvam-ca-alinga paryavasanam ॥45॥
suksma=subtle
visayatvam= the thing itself
ca=and
alinga=without form, without mark or trace, subtlest matter
paryavasanam=ending
The presence of subtle objects extends all the way to subtlest matter.
1.46 ta eva sabijah-samadhih ॥46॥
tah=these
eva=only
sabijah=with seed
samadhih=deep absorption of meditation, entasy, deep concentration
These are called samadhi with seed.
1.47 nirvicara-vaisaradye-dhyatma-prasadah ॥47॥
nirvicara=non reflecting
vaisaradye=lucidity, purity
adhyatma=innermost self
prasadah= clarification
Then a lucid and reflection free state of the mind is achieved.
1.48 rtambhara tatra prajna ॥48॥
rtam=truth
bhara=bearing
tatra=in that
prajna=wisdom
The wisdom that arises is filled with truth.
1.49 sruta-anumana-prajna-abhyam-anya-visaya visesa-arthatvat ॥49॥
sruta= teachings
anumana=inference
prajnabhyam=wisdom
anya=other
visaya=phenomenon
visesa=difference
arthatvat=function, role
That knowledge is different from the knowledge gained through testimony or inference.
1.50 tajjas-samskaro-nya-samskara pratibandhi ॥50॥
tad=that
jah=born of
anya=of other
samskara= latent impression
pratibandhi=prevents
The resulting impression obstructs all other impressions.
1.51 tasyapi nirodhe sarva-nirodhan-nirbijah samadhih ॥51॥
tasya=of these
api=also
nirodhe=stilling
sarva=all
nirodhan=restriction, stilling
nirbijah=seedless
samadhih=oneness, deep concentration, entasy
When even these impressions are stilled, the patterning of conciousness is completely stilled, it is called seedless samadhi.
CHAPTER 2
Sadhana-Pada
The Path To Realization
In this chapter Patanjali talks about the practices required to reach Enlightenment.
2.1 tapah svadhyay-esvarapranidhanani kriya-yogah ॥2॥
tapah=intensity of discipline, austerity
svadhyaya=self-study
Isvara=God
pranidhanani=dedication
kriya=action
yogah=union
Austerity, self-study and dedication to God are called kriya yoga.
2.2 samadhi-bhavana-arthah klesa tanu-karana-arthas-cha ॥2॥
samadhi=oneness, deep concentration, integration
bhavana=realisation
arthah=meaning
klesa=affliction
tanu=slender, weak
karana=making
arthah=meaning
cha=and
Kriya yoga(yoga of action) is practised to minimise the patterning of consciousness and to bring about samadhi.
2.3 avidya-asmita-raga-dvesa-abhinivesah klesah ॥3॥
avidya=lack of wisdom
asmita=egoism
raga=desire
dvesa=aversion
abhinivesah=self preservation
klesah=affliction
Lack of wisdom, egoism, desire, aversion, self preservation are the kinds of affliction.
2.4 avidya ksetram-uttaresam prasupta-tanu-vicchinn-odaranam ॥4॥
avidya=lack of wisdom, ignorance
ksetram=field
uttaresam=for the others
prasupta=dormant
tanu=weak, attenuated
vicchinna=interrupted
odaranam=activated
Lack of wisdom is the productive field of all of them that follow whether they are dormant, attenuated or weakened, interrupted and active.
2.5 anitya-asuci-duhkha-anatmasu nitya-suci-sukha-atmakhyatir-avidya ॥5॥
anitya=not permanent
asuci=impure
duhkha=distress
anatmasu=not self
nitya=permanent
suci=pure
sukha=happiness
atma=self
khyatih=seeing
avidya=lack of wisdom
Spiritual ignorance manifests as mistaking that which is impermanent, impure, distressing, not self for permanent, pure, happiness and self.
2.6 drg-darsana-saktyor-ekatmata-iva-asmita ॥6॥
drig=pure awareness, witness
darsana=vision
saktyoh=power
eka=one
atmata=selfhood
iva=like
asmita=egoism
The egoism is tantamount to mistaking the intellect itself to be pure consciousness.
2.7 sukha-anusayi ragah ॥7॥
sukha=hapiness, pleasure
anusayi =following
ragah=desire, passion
Attachment is that which dwells on pleasant experience.
2.8 duhkha-anusayi dvesah ॥8॥
duhkha=distress
anusayi=following
dvesah=aversion
Aversion is that which dwells on misery.
2.9 svarasvahi viduso-pi tatharudho-bhinivesah ॥9॥
sva=own
rasa=taste, inclination
vahi=flowing
vidusah=sage
api=also
tatha= thus, in the same way
rudhah=rooted, firmly established
abhinivesah= self-preservation, clinging to life the life of
Even for the wise there is an ever flowing, firmly established desire of clinging to life.
2.10 te pratiprasava-heyah suksmah ॥10॥
te=these
prati=toward, reversing
prasava=motion, flow
heyah=overwhelmed, overcome
suksmah=subtle
In their subtle form, they are destroyed by their cessation into and of the mind field.
2.11 dhyana heyah tad-vrttayah ॥11॥
dhyana=meditative absorption
heyah=overwhelmed, overcome
tad=that
vrttayah=patterning
Meditative absorption will overcome patterning of conciousness.
2.12 klesa-mulah karma-asayo drsta-adrsta-janma-vedaniyah ॥12॥
klesa=affliction, cause of suffering
mulah=root
karma=action
asayah=store, residum
drsta=seen, perceptible
adrsta=unseen
janma=birth
vedaniyah= to be experienced
The cause of suffering are the root cause of actions both visible and invisible to be experienced later in this birth or in a future one.
2.13 sati mule tad-vipako jaty-ayur-bhogah ॥13॥
sati=existing
mule=root
tad=that
vipakah=ripening
jati=birth, rank
ayuh=span of life
bhogah=experience
So long as the roots of actions exist, their fruition will be birth, span of life, and experiences.
2.14 te hlada paritapa-phalah punya-apunya-hetutvat ॥14॥
te=they
hlada=delight
paritapa=anguish
phalah=fruit
punya=good, virtuous
apunya=evil, bad
hetutvat=causality
The quality of life, either delightful or painful, is a result of good or bad actions.
2.15 parinama tapa samskara duhkhaih guna-vrtti-virodhac cha duhkham-eva sarvam vivekinah ॥15॥
parinama=transformation
tapa= anguish
samskara= latent impression
duhkhaih=pain, distress
guna=fundamental qualities of nature
vrtti-=patterning
virodhat=conflict
cha=and
duhkham=pain, grief
eva=thus
sarvam=all
vivekinah=a person of discrimination
To the discriminating all is painful because of reasoning that all these experiences cause pain or affliction from latent impressions, and acting in opposition with the fundamental qualities of nature.
2.16 heyam duhkham-anagatam ॥16॥
heyam=overcome
duhkham=grief, pain
anagatam=future
The future grief yet to come can be avoided.
2.17 drastr-drsyayoh samyogo heyahetuh ॥17॥
drastr=seer, witness
drsyayoh=what is seen
samyogah=union
heya=overcome
hetuh=cause
The cause of that which is to be avoided is the union of the seer and the seen.
2.18 prakasa-kriya-sthiti-silam bhutendriya-atmakam bhoga-apavarga-artham drsyam ॥18॥
prakasa=brightness, light
kriya=action, of activity(mutability)
sthiti=stability
silam=character
bhuta=element
indriya=sensory apparatus
atmakam=self
bhoga=experience
apavarga=liberation
artham=meaning
drsyam=what is seen
The objects are of the nature of sentience, mutability and stability, it exists in the form of elements and senses and serve the purpose of experience and liberation.
2.19 visesa-avisesa-linga-matra-alingani gunaparvani ॥19॥
visesa=difference, distinction
avisesa=indistinct
linga=mark
matra=only
alingani=without marks, undifferentiated
guna=fundamental qualities of nature
parvani=state, level
The fundamental qualities of nature are undifferentiated, differentiated, indistinct and distinct.
2.20 drasta drsimatrah suddho-pi pratyaya-anupasyah ॥20॥
drasta=pure awareness, seer
drsi=seeing
matrah=only
suddhah=pure
api=also
pratyaya=perception, thought
anupasyah=to behold
Pure awareness is but the force of seeing itself, though pure, awareness appears to operate through the medium of the mind.
2.21 tadartha eva drsyasya-atma ॥21॥
tad=that
artha=meaning
eva=thus
drsyasya=of what is seen
atma=self
The essence of nature is only to serve the goal of liberation.
2.22 krtartham pratinastam-apy-anastam tadanya sadharanatvat ॥22॥
krta=accomplished
artham=meaning
prati=toward
nastam=ceased
api=also
anastam=not ceased
tad=its, that
anya=other
sadharanatvat=common experience
Although ceasing to exist for him whose goal has been accomplished, the knowable does not cease to exist being common to others.
2.23 svasvami-saktyoh svarup-oplabdhi-hetuh samyogah ॥23॥
sva=own
svami=owner
saktyoh=power
sva=own
rupa=form
uplabdhi=acquisition
hetuh=cause
samyogah=coupling, union
The identification of the pure awareness with the intellect causes the cognizance of an objective world and a perceiver of it.
2.24 tasya hetur-avidya ॥24॥
tasya = of this, that
hetuh=cause reason
avidya=lack of wisdom
Ignorance is its cause
2.25 tad-abhabat-samyoga-abhavo hanam taddrseh kaivalyam ॥25॥
tat = its
abhavat = due to its disappearance
samyoga = union
abhavah = absence, disappearance
hanam = removal, cessation
tad = that
drseh = of the knower, the force of seeing
kaivalyam = absolute freedom, liberation
When ignorance is brought to an end there is then an absence of this identification which leads to absolute freedom, liberation.
2.26 viveka-khyatir-aviplava hanopayah ॥26॥
viveka= discrimination
khyatih = knowledge, correct cognition
aviplava = undisturbed, without vacillation
hano = of removal
upayah = the means, way
The means of destruction of ignorance is by clear, distinct and unbroken discriminative knowledge.
2.27 tasya saptadha pranta-bhumih prajna ॥27॥
tasya = to one,
saptadha = sevenfold
pranta= final, ultimate
bhumih = stage, level
prajna= discrimination, insight, wisdom
The highest stage of discrimination is sevenfold.
2.28 yoga-anga-anusthanad-asuddhi-ksaye jnana-diptir-aviveka-khyateh ॥28॥
yoga-anga = rungs of yoga, components, steps, parts, members
anusthanad = by the sustained practice, observance
asuddhi = impurities
kshaye = with the elimination
jnana = of wisdom
diptir = light, brilliance
a = until, up to
viveka-khyateh = discriminative knowledge
By the practice of different rungs of yoga impurities are eliminated, knowledge becomes effulgent up to discrimination.
2.29 yama niyama-asana pranayama pratyahara dharana dhyana samadhayo-stavangani ॥29॥
yama = codes of restraint, abstinences
niyama = observances, practices
asana = meditation posture
pranayama = expansion of breath and prana, regulation
pratyahara = withdrawal of the senses
dharana = concentration
dhyana = meditation
samadhayah = entasy, oneness, deep concentration
ashtau = eight
angani = rungs, limbs, accessories, components
The eight rungs of yoga are restraint, observances, posture, breath regulation, concentration, meditative absorption and deep concentration.
2.30 ahimsa-satya-asteya brahmacarya-aparigrahah yamah ॥30॥
ahimsa = non-violence, non-harming
satya = truthfulness, honesty
asteya = non-stealing
brahmacharya = continence, remembering the divine
aparigrahah = non-possessiveness, non-holding through senses, non-greed
yamah= codes of restraint, abstinences
The five external disciplines are not harming, honesty, not stealing, celibacy and non-possessiveness.
2.31 jati-desa-kala-samaya-anavacchinnah sarvabhauma-mahavratam ॥31॥
jati = type of birth, species
desa = space, place
kala = time
samaya = circumstance, condition
anavacchinnah = not limited by
sarva=all
bhauma=at a level
maha=great
vratam=vow
These restraints unconditioned by place, time and condition are universal vows.
2.32 sauca samtosa tapah svadhyay-esvarapranidhanani niyamah ॥32॥
sauca = purity of body and mind
samtosa = contentment
tapah = training the senses
svadhyaya = self-study
isvara = creative source, causal field, God
pranidhanani = practicing the presence, dedication, devotion,
niyamah = observances or practices of self-training
Purity, contentment, training the senses, self-study, dedication to God are the sacred observances.
2.33 vitarka-badhane pratipaksa-bhavanam ॥33॥
vitarka = troublesome thoughts
badhane = disturbed by
pratipaksha = to the contrary
bhavanam = cultivate, habituate, thought of
Troublesome thoughts can be obstructed by cultivating their contrary thoughts.
2.34 vitarka himsadayahh krta-karita-anumodita lobha-krodha-moha-apurvaka mrdu-madhya adhimatra duhkha-ajnana-ananta-phala iti pratipraksa-bhavanam ॥34॥
vitarka= troublesome thoughts, deviating
himsadayah = harmful and the others
krita = committed
karita = caused to be done
anumoditah = consented to, approved of
lobha = greed
krodha = anger
moha = delusion
purvaka = preceded by
mrdu = mild
madhya = middling
adhimatra= intense
dukha = misery, pain, suffering
ajnana = ignorance
ananta = infinite, unending
phala = fruition, results
iti = thus
pratipaksha = to the contrary
bhavanam = cultivate, habituate, thought of
Unwholesome thoughts such as those of misdeeds whether done, caused to be done or approved of, all of these may be preceded by or performed through greed, anger, delusion, whether mild, middling or intense and the result is unending misery and ignorance, overcome such obstacles by cultivating the opposite.
2.35 ahimsa-pratisthayam tat-sannidhau vairatyaghah ॥35॥
ahimsa = non-violence, non-harming
pratisthayam = having firmly established, being well grounded in
tat = that, of his or her
sannidhau=presence
vaira=hostility
tyagah=give up
Being firmly established in non-violence enmity of others in not possible.
2.36 satya-pratisthayam kriya-phala-asrayatvam ॥36॥
satya = truthfulness, honesty
pratisthayam = having firmly established
kriya = actions
phala = fruition, results, effects
asrayatvam = come as a result of, are dependent on
Being grounded in truthfulness the fruits of actions come naturally.
2.37 asteya-pratisthayam sarvaratn-opasthanam ॥37॥
asteya = non-stealing
pratisthayam = having firmly established
sarva = of all
ratna = jewels, treasures
upasthanam = appear, come, approach to him or her
When non-stealing is perfected, precious things come.
2.38 brahma-carya pratisthayam virya-labhah ॥38॥
brahmacharya=continence
pratisthayam = having firmly established
virya = strength, vigor, vitality
labhah = is acquired, attained
By being chaste comes great vigor.
2.39 aparigraha-sthairye janma-kathamta sambodhah ॥39॥
aparigraha = non-possessiveness, non-holding through senses
sthairye = upon being steady in
janma = birth, incarnation
kathamta= how and from where
sambodhah = complete knowledge of
Being non-possessive there arises complete knowledge of how and from wherefore of past and future birth.
2.40 saucat svanga-jugupsa parairasamsargah ॥40॥
sauchat = by cleanliness, purification
sva= own
anga=limb, component
jugupsa = disinclined, distanced from
paraih = and with that of others
asamsargah = cessation of contact
By cleanliness and purity of one’s body one becomes disinclined towards one’s own body and contacting the bodies of others.
2.41 sattva-suddhih saumanasya-ikagry-endriyajaya-atmadarsana yogyatvni cha ॥41॥
sattva = purest of subtle essence
suddhih= purification of
saumanasya = high-mindedness, cheerfulness
ekagra = one-pointedness
indriya=senses
jaya = control, regulation, mastery
atma = of the Self, center of consciousness
darsana = realization, seeing
yogyatvani = to be fit for, qualified for
cha = and
Through purification of body comes purification of subtle essence, cheerfulness, one-pointedness, mastery over the senses and fitness for self-realization.
2.42 samtosat-anuttamas-sukhalabhah ॥42॥
samtosat = contentment
anuttamas = unexcelled, extreme
sukha = pleasure, happiness,
labhah = is acquired, attained
As a result of contentment supreme happiness is attained.
2.43 kayendriya-siddhir-asuddhi-ksayat tapasah ॥43॥
kaya = of the physical body
indriya = active and cognitive senses
siddhih = attainment, mastery
asuddhi = of impurities
ksayat = removal, destruction
tapasah = training the senses, austerities
Through the training of senses and destruction of mental impurities comes mastery over the body and senses.
2.44 svadhyayad-ista-devata samprayogah ॥44॥
svadhyayat = self-study
ishta = that which is preferred, chosen
devata=deity
samprayogah = connected with, in contact
Through self study one attains communion with the desired deity.
2.45 samadhi siddhih-isvarapranidhanat ॥45॥
samadhi= oneness, entasy, deep concentration
siddhih = attainment, mastery
isvara = creative source, causal field, God
pranidhanat = practicing the presence, dedication, devotion
Dedication to God results in samadhi.
2.46 sthira-sukham-asanam ॥46॥
sthira = steady, stable
sukham = comfortable
asanam = meditation posture
The meditation posture should be stable and comfortable.
2.47 prayatna-saithilya-ananta-samapatti-bhyam ॥47॥
prayatna = tension or effort
saithilya = by relaxing, loosening
ananta = infinite, endlessness
samapattibhyam = by focusing attention on, by coalescence
The way of perfecting the posture is by loosening the effort and focussing attention on the infinite.
2.48 tato dvandva-an-abhighatah ॥48॥
tatah = then, thereby
dvandva = the pairs of opposites, the dualities
anabhighatah = unimpeded freedom from suffering
Thereby unimpeded freedom from dualities(such as heat and cold, pleasure and pain, or good and bad) is achieved.
2.49 tasmin sati svasa-prasvasyor-gati-vicchedah pranayamah ॥49॥
tasmin = upon that
sati = being accomplished
svasa = inhalation
prasvasyor = exhalation
gati = of the uncontrolled movements
vichchhedah = slowing, softening of the force behind
pranayamah= expansion of prana
Following this comes the softening of force behind, uncontrolled movement of inhalation and exhalation and the expansion of prana.
2.50 bahya-abhyantara-sthambha vrttih desa-kala-sankhyabhih paridrsto dirgha-suksmah ॥50॥
bahya = external
abhyantara = internal
stambha = holding, restraint, suspension
vrittih = operations, activities, fluctuations
desa = place, spot, space
kala = time, period
sankhyabhih = by these three, number
paridrstah = regulated by
dirgha = made long, prolonged
suksmah = and subtle, fine
Regulation of breath has three phases inhalation, exhalation and retention and are regulated by place, time and number with breath becoming spacious and subtle.
2.51 bahya-abhyantara visaya-aksepi caturthah ॥51॥
bahya = external
abhyantara = internal
visaya = region, spheres
aksepi = going beyond, surpassing
caturthah = the fourth
The fourth pranayama is that which surpasses the internal and external realms or fields.
2.52 tatah ksiyate prakasa-avaranam ॥52॥
tatah = then, thereby, thence
ksiyate = is destroyed, thinned
prakasa = light, illumination
avaranam = veil, covering
Then the covering lifts from the mind’s luminosity.
2.53 dharanasu cha yogyata manasah ॥53॥
dharanasu = for concentration
cha = and
yogyata = fitness, preparedness
manasah = mind
Then the mind becomes fit for dharana(concentration).
2.54 svavisaya-asamprayoge chittasya svarupanukara-iv-endriyanam pratyaharah ॥54॥
sva = their own
vishaya = objects, region
asamprayoge = not coming into contact with, non-conjunction
chittasya = of the mind field
svarupe= own form, own nature
anukara = imitate, resemble, follow
iva = like, as though
indriyanam= mental organs of actions and senses
pratyaharah= withdrawal of the senses, bringing inward
When consciousness interiorizes by not coupling with external objects, the senses do the same, this is called withdrawal of the senses.
2.55 tatah parama-vasyata indriyanam ॥55॥
tatah = then, thereby
parama = highest, supreme
vasyata= mastery, control
indriyanam = of the mental organs of actions and senses
Then comes the supreme control over the senses.
CHAPTER 3
Vibhuti-Pada
The Extraordinary Powers
In this Chapter Patanjali talks about the extraordinary powers and warns of attachment to them.
3.1 desa-bandhah chittasya dharana ॥1॥
desa = place, object, point
bandhah = binding to, holding
chittasya = of the mind, consciousness
dharana = concentration, focusing
Focusing the conscious mind on one spot or region is called concentration.
3.2 tatra pratyaya-ikatanata dhyanam ॥2॥
tatra = there, therein
pratyaya = the cause, the feeling, causal or cognitive principle
ekatanata = one continuous flow of uninterrupted attention
dhyanam= meditation
The entire perceptual flow is aligned towards that object during meditative absorption.
3.3 tadeva-artha-matra-nirbhasam svarupa-sunyam-iva-samadhih ॥3॥
tad = that
eva = the same
artha = meaning
matra = only, alone
nirbhasam = shines forth
svarupa = own form, own nature
sunyam = devoid of, empty
iva = as if, as it were
samadhih = entasy, oneness, deep concentration
When only the essential nature of the object shines forth, devoid of its own form, it is called samadhi.
3.4 trayam-ekatra samyamah ॥4॥
trayam = the three
ekatra = together, as one
samyamah= dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together
Concentration, meditative absorption, and samadhi(deep concentration) regarding a single object taken together is samyama.
3.5 tajjayat prajnalokah ॥5॥
tad = of that
jayat = achievement, mastery
prajna = light of knowledge, transcendental insight
alokah = flashes, illumines
Once it is mastered, wisdom dawns.
3.6 tasya bhumisu viniyogah ॥6॥
tasya = its, of that
bhumisu = to the planes, states
viniyogah = application, practice
That is applied in stages.
3.7 trayam-antarangam purvebhyah ॥7॥
trayam = these three
antar = more internal, inner
angam = rungs, limbs, accessories, components
purvebhyah = preceding, previous
Concentration, meditative absorption and deep concentration are internal to the mind than the previous.
3.8 tadapi bahirangam nirbijasya ॥8॥
tad = these, they
api = even, also
bahir = outer, external
angam = rungs, limbs, accessories, components
nirbijasya = seedless samadhi, having no seed
Even these are external to samadhi that bears no seeds.
3.9 vyutthana-nirodha-samskarayoh abhibhava-pradurbhavau nirodhaksana chittanvayo nirodha-parinamah ॥9॥
vyutthana = emergence, coming out
nirodhah = mastery, coordination, control
samskara = subtle impressions, imprints in the unconscious, deepest habits
abhibhava = disappearance, subsiding
pradurbhavau = manifesting, appearance
nirodhah = mastery, coordination, control
ksana = with the moment, instant
chitta = of the consciousness of the mind-field
anvayah = connection with
nirodhah=stilling
parinamah=transformation
The transformation toward total stillness of the mind occurs as new latent impressions arise to prevent the activation of stored ones.
3.10 tasya prasanta-vahita samskarat ॥10॥
tasya = its
prasanta = undisturbed, steady, continuous
vahita = flow
samskara = subtle impressions, imprints in the unconscious
These latent impressions help consciousness to flow uninterruptedly.
3.11 sarvarthata ekagratayoh ksayodayau chittasya samadhi-parinamah ॥11॥
sarvarthata = many pointedness, all pointedness
ekagrata = one-pointedness
ksaya = dwindling, destruction
udaya = rising, uprising
chittasya = of the consciousness of the mind-field
samadhi=oneness, deep concentration, entasy
parinama=transformation
Moving the consciousness from many-pointedness to one-pointedness results in the transition to samadhi.
3.12 tatah punah satoditau tulya-pratyayau chittasya-ikagrata-parinamah ॥12॥
tatah = then
punah = again, sequentially
shanta=subsided
uditau=arisen
tulya=equal, similar
pratyayau=thought, perception,
chittasya = of the consciousness of the mind-field
ekagrata=one pointedness, focus
parinamah=transformation
When the fivefold movements are in calm balance, one-pointedness awareness manifests itself as continuity develops between arising and subsiding perceptions.
3.13 etena bhutendriyesu dharma-laksana-avastha parinama vyakhyatah ॥13॥
etena = by this, by these
bhuta = elements
indriyasau = mental organs of actions and senses
dharma = form, quality
laksana = time characteristics
avastha = state of old or new, condition
parinama = transition, transformation, of change, mutative effect, alteration
vyakhyatah = are described
This one-pointedness transforms the mental elements, body and sense organs to be subject to the law of virtue.
3.14 san-odita-avyapadesya-dharmanupati dharmi ॥14॥
santa = latent past
udita = arising
avyapadesya= indescribable, unpredictable
dharma = form, quality, characteristics
anupati = closely following, common, conforming with all
dharmi = the object containing the characteristics, substratum
Calm mind allows the law of virtue to manifest from its latent state.
3.15 kramanyatvam parinamanyateve hetuh ॥15॥
krama = sequence, succession, order
anyatvam = distinctness, different phases
parinama = transition, transformation, of change, result, consequence
anyatve = for the distinctness, differentiation
hetuh= the reason
These transitions appear to unfold because consciousness is a succession of distinct patterns.
3.16 parinamatraya-samyamat-atitanagata jnanam ॥16॥
parinama = transition, transformation, of change, result
traya = three
samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentation) taken together
atita = past
anagata= future
jnanam = knowledge
By samyama on three fold changes form, timespan and condition comes the knowledge of past and future.
3.17 sabdartha-pratyayanam-itaretaradhyasat-samkarah tat-pravibhaga-samyamat sarvabhuta-ruta-jnanam ॥17॥
sabda = word, sound
artha = object implied, meaning
pratyayanam= idea, concept
itaretara = one another, of each with the others
adhyasat = due to the convergence, coincidence, overlaying
samkarah = confusion, mixed together
tat = these
pravibhaga= distinctions, differentiations
samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
sarva = all
bhuta = of living being
ruta = sounds produced, language
jnanam = knowledge, meaning
Sounds, words, meaning, emotions and ideas internally superimpose one for the other, intermixing into one, by samyama on their distinction comes the knowledge of the language of all living beings.
3.18 samskara-saksatkaranat purva-jati-jnanam ॥18॥
samskara = imprints in the unconscious
saksat = direct
karanat = perception, experiencing
purva = of previous
jati= birth, incarnation
jnanam = knowledge
By observing the latent impressions directly comes the knowledge of past life.
3.19 pratyayasya para-chitta-jnanam ॥19॥
pratyayasya = notions, presented ideas
para = other
chitta = of the mental images, consciousness
jnanam = knowledge
By samyama on the notions comes the knowledge of other minds.
3.20 na cha tat salambanam tasya-avisayi bhutatvat ॥20॥
na = not
cha = but
tat = that
salambanam = with support
tasya = its
avisayi = unperceived, not within reach
bhutatvat = to be, beingness
Also, by this comes the knowledge that is normally unperceivable.
3.21 kaya-rupa-samyamat tad-grahyasakti-stambhe caksuh prakasasamprayoge-ntardhanam ॥21॥
kaya = body
rupa = form
samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together
tad = that
grahya = can be perceived
sakti = power, capacity
stambhe = to be checked, suspended
chaksuh = of the eye
prakasa = light, illumination
asamprayoga = there being no contact, disconnected
antardhanam = invisibility, disappearance
By samyama on the form of the body the illumination of the body is suspended and the eye is disengaged from incoming light causing the body to becomes invisible because the power of perception is suspended.
3.22 etena sabdadyantardhanam uktam॥22॥
etena= by this
sabda=sound
adi=others
antardhanam=invisibility
uktam=described
In the same way the concealment of spoken words is also explained.
3.23 sopa-kramam nirupa-kramam cha karma tatsamyamat-aparantajnanam aristebhyo va ॥23॥
sopa-kramam = fast to fructify, quick to manifest
nirupa-kramam = slow to fructify, dormant
cha = or
karma = action, fruits of action
tat = that
samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together
aparanta= death
jnanam = knowledge
aristebhyah = by portents
va = or
By samyama on actions the Yogi gains foreknowledge of death.
3.24 maitry-adisu balani ॥24॥
maitri = friendliness
dishu = et cetera
balani = power, strength
By samyama on friendliness etc various strength comes.
3.25 balesu hastibaladini ॥25॥
baleshu = strength, power
hasti = elephants
baladini = power
By samyama on the strength of the elephant comes that strength.
3.26 pravrtty-aloka-nyasat suksma-vyavahita-viprakrsta-jnanam ॥26॥
pravrtti = higher sensory activity
aloka = light, flashes, illumines
nyasat = by directing, focusing
suksma= subtle
vyavahita = hidden, concealed, veiled
viprakrsta = distant, remote
jnanam = knowledge
By meditating on the inner light yields insight about the subtle, hidden and distant.
3.27 bhuvana-jnanam surye-samyamat ॥27॥
bhuvana = realms, universe, regions
jnanam= knowledge
surye = inner sun
samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
By samyama on the sun yields insight about the universe.
3.28 chandre taravyuha-jnanam ॥28॥
chandra = on the moon, lunar
tara = of the stars
vyuha = of the system, arrangement
jnanam= knowledge
By samyama on the moon yields insight about the stars’ positions.
3.29 dhruve tadgati-jnanam ॥29॥
dhurve = on the pole-star
tad = their
gati = movement
jnanam = knowledge
By samyama on the polestar yields insight about their movements.
3.30 nabhicakre kayavyuha-jnanam ॥30॥
nabhi = of the navel
chakra = energy center, wheel, plexus
kaya = of the body
vyuha= of the system, arrangement
jnanam = knowledge
By samyama on the navel energy center yields insight about the organization of the body.
3.31 kantha-kupe ksutpipasa nivrttih ॥31॥
kantha = of the throat
kupe = in the pit of
ksut = hunger
pipasa = thirst
nivrttih = leave, retreat
By samyama on the throat center, the cessation of hunger and thirst will ensue.
3.32 kurma-nadyam sthairyam ॥32॥
kurma = tortoise
nadyam = pit, tube duct
sthairyam = steadiness
By samyama on the ‘tortoise channel’, one cultivates steadiness.
3.33 murdha-jyotisi siddha-darsanam ॥33॥
murdha = crown of the head
jyotisi = the bright effulgence, lucidity, luminosity
siddha = perfected ones, masters
darsanam = vision
By samyama on the light in the crown of the head, one can get vision of perfected ones.
3.34 pratibhad-va sarvam ॥34॥
pratibha=illumination
va = or
sarvam = all
Or, all these may be realized by in a flash of illumination.
3.35 hrdaye chitta-samvit ॥35॥
hrdaye = heart
chitta = of the consciousness of the mind-field
samvit= knowledge
By samyama on the heart the knowledge of the mind is achieved.
3.36 sattva-purusayoh atyanta-sankirnayoh pratyayaviseso-bhogah para-arthat-vat-sva-arthasamyamat purusa-jnanam ॥36॥
sattva = purity aspect of mind field or chitta, luminosity
purusayoh = purusha, pure consciousness
atyanta = quite, extremely
asankirnayoh = distinct, unmixed
pratyaya = presented idea, concept
avisesah = with no distinction, absence
bhogah = experience
para=other
arthat=function, role
sva=own
artha=meaning
samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
purusha = a consciousness, Self
jnanam = knowledge
Experience consists of different perceptions commingled with subtle aspects of mind which is mistaken for pure awareness. By samyama on the different properties of each yields insight into the nature of pure awareness.
3.37 tatah pratibha-sravana-vedana-adarsa-asvada-varta jayante ॥37॥
tatah = thence
pratibha = intuitive light or flash, illumination
sravana = higher, divine hearing
vedana = higher, divine touch
adarsa= higher, divine vision
asvada = higher, divine taste
varta = higher, divine smell
jayante = proceed, arises
From this insight, the senses – hearing, feeling, seeing, tasting and smelling – may be enhanced.
3.38 te samadhav-upasargah-vyutthane siddhayah ॥38॥
te = these
samadhau = oneness, deep concentration, entasy
upasarga = obstacles, hindrances
vyutthane = to the outgoing mind
siddhayah= attainments, powers, perfections
These attainments are obstacles to samadhi.
3.39 badnha-karana-saithilyat pracara-samvedanacca chittasya parasariravesah ॥39॥
bandha = bondage, attachment
karana = cause
saithilyat = relaxation, letting go
pracara = passages, means of going forth
samvedanat = by knowledge of
cha = and
chittasya = of the consciousness of the mind-field
para = another, other
sarira = body
avesah =entering into
When the cause of bondage loosens the conciousness can enter anothers body.
3.40 udana-jayaat jala-pankha-kantakadisu-asango-utkrantischa ॥40॥
udana = one of the five prana vayus
jayaat = by mastery
jala = water
panka = mud
kantaka = thorn
adisu = and with others
asanga = no contact, no adhesion
utkrantih = rising, levitation
cha = and
By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns and other obstacles by no contact or by levitation.
3.41 samana-jayaj-jvalanam ॥41॥
samana = one of the five prana vayus
jayat= by mastery
jvalanam = effulgence, radiance
By mastery of the vital energy situated in the abdomen(samana), a Yogi can glow.
3.42 srotra-akasayoh sambandha-samyamat divyam srotram ॥42॥
srotra = ear, the power of hearing
akasayoh = space, ether
sambandha = over the relation
samyamat = dharana (concentration), dhyana (meditation), and samadhi(deep concentration) taken together
divyam = higher, divine
srotram = ear
By samyama on the relation between ear and ether one can achieve divine hearing.
3.43 kayakasayoh sambandha-samyamat laghu-tula-samapattescha-akasa gamanam ॥43॥
kaya = body
akasayoh = space, ether
sambandha = relationship
samyamat= dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
laghu = light
tula = cotton fiber
samapatteh = attainment
cha = and
akasa=space
gamanam=travel
By samyama on the body’s relationship to the ether and concentrating on the lightness of cotton, one can travel through space.
3.44 bahir-akalpita vrttih maha-videha tatah prakasa-avarana-ksayah ॥44॥
bahih = external, outside, passing outward
akalpita = formless, outside, unimaginable
vrttih = operations, activities, fluctuations, modifications
maha-videha = great one existing without a body
tatah = by that
prakasa = spiritual light
avarana = covering, veil
ksayah = removed, destroyed
When consciousness completely withdraws from externals – the ‘great disembodiment’ – then the veil to the covering of the mind’s luminosity is removed.
3.45 sthula-svarupa-suksma-anvaya-arthavattva-samyamat bhutajayah ॥45॥
sthula = gross
svarupa = in its own nature, own form or essence
suksma = subtle, astral
anvaya = connectedness, conjunction, connection
arthavattva = purposefulness
samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
bhuta= the elements
jayah= mastery
By samyama on elements from gross to fine one masters the elements.
3.46 tato-nimadi-pradurbhavah kayasampat tad-dharmanabhighatscha ॥46॥
tatah = by that
anima = making miniature, atomic size
adi = and others
pradurbhavaḥ = manifestion of
kaya = body
sampat = perfection
tad = their
dharma = characteristics
anabhighatah = non-resistance, without obstruction
cha = and
Then comes the power to shrink to the size of an atom and others as the body attains perfection.
3.47 rupa-lavanya-bala-vajra-samhananatvani kayasampat ॥47॥
rupa = form, beauty
lavanya = gracefulness, charm
bala = strength, energy
vajra = adamantine, hardness
samhananatvani = ability to bear strokes or hardness
kayasampat= perfection of the body
This perfection includes beauty, charm, strength and the adamantine hardness.
3.48 grahana-svarupa-asmita-avaya-arthavattva-samyamat-indriya jayah ॥48॥
grahana = process of perception and action
svarupa = in its own nature, own form or essence
asmita = I-ness, individuality
anvaya = connectedness, conjunction
arthavattva = purposefulness
samyamat= dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
indriya = mental organs of actions and senses
jayah = mastery
By samyama on perception and action, I-ness, connectedness, mastery over the senses and acts is attained.
3.49 tato mano-javitvam vikarana-bhavah pradhana-jayas-cha ॥49॥
tatah = by that
manah = mind
javitvam = quickness, speed
vikarana-bhavah = perception with instrument of perception
pradhana = the primal cause out of which there is manifestation
jayah = mastery
cha=and
From that comes glorified mind and the senses pereceive with the quickness of the mind and mastery over primary cause out of which manifestation arises.
3.50 sattva-purusa-anyata-khyatimatrasya sarva-bhava-adhisthatrtvam sarva-jnatrtvam cha ॥50॥
sattva = purity aspect of mind field or chitta, subtlest individuation
purusha = pure consciousness
anyata= distinction between, difference
khyati= through knowledge, vision, discernment
matrasya= only, merely
sarva=all
bhava=condition
adhisthatrtvam = supremacy
sarva=all
jnatrtvam=omniscience
cha = and
The one who sees the distinction between pure awareness and conciousness supremacy over all forms or state of existence is achieved.
3.51 tad-vairagyad-api dosa-bija-ksaye kaivalyam ॥51॥
tad = that
vairagyat = desirelessness, dispassion
api = also, even
dosa = impairment, bondage
bija = seed
ksaye = with the elimination, destruction
kaivalyam = absolute liberation
With non-attachment even to this omniscience the seeds of suffering wither, and absolute liberation is attained.
3.52 sthany-upa-nimantrane sanga-smaya-akaranam punar-anista-prasangat ॥52॥
sthani = celestial beings, those of high spiritual position
upa-nimantrane = invitation
sanga = association, coming together with
smaya= pride, smile of happiness
akaranam = no cause, no reason for action
punah = again, repeat
anista = undesirable
prasangat = possibility of being caught or having connection
If invited by celestial beings one must not accept, one must avoid attachment and pride, or suffering will recur.
3.53 ksana-tat-kramayoh samyamat vivekajam-jnanam ॥53॥
ksana = moment, instant
tat = its
kramayoh = sequence, succession
samyamat = dharana (concentration), dhyana (meditation) and samadhi(deep concentration) taken together
viveka = discrimination, discernment
ja = born of
jnanam = knowledge, gnosis
By samyama on the succession of moments in time yields knowledge born of discrimination.
3.54 jati-laksana-desaih anyata-anavacchedat tulyayoh tatah pratipattih ॥54॥
jati = genus, species
laksana = time characteristics, appearance
desaih = place, position in space
anyata = distinction, separateness
anavacchedat = undefined, not separated
tulyayoh= of two similar objects,
tatah = thereby, from that
pratipattih = knowledge distinction
This insight allows one to distinguish two similar objects which are not distinguishable by species, characteristics or position in space.
3.55 tarakam sarva-visayam sarvatha-visayam-akramam-cheti vivekajam jnanam ॥55॥
tarakam = transcendent, intuitional,
sarva = all
visayam = objects, conditions
sarvatha = in all ways
visayam = objects, conditions, pursuits
akramam = beyond succession, non-sequential
cha = and
iti = this
viveka = discrimination, discernment
ja = born
jnanam = knowledge, gnosis
In this way, discriminative insight deconstructs all of the phenomenal world’s objects and conditions discriminating it from pure awareness and is beyond any succession.
3.56 sattva-purusayoh suddhisamye kaivalyam ॥56॥
sattva = purity aspect of mind field or chitta aspect of buddhi
purusayoh = pure consciousness
suddhi = purity
samye= equality
kaivalyam = absolute liberation, freedom
iti = this, end, finish
By the similarity of purity between aspect of mindfield and pure conciousness there comes liberation and that is the end.
CHAPTER 4
Freedom
Kaivalya-Pada
In this Chapter Patanjali talks about the way to reach Freedom by transcending fundamental qualities of nature and talks about the nature of pure soul awareness.
4.1 janma-osadhi-mantra-tapas-samadhi-jah siddhayah ॥1॥
janma = birth
ausadhi = herbs
mantra = sound vibrations
tapah = training the senses, austerities
samadhi = entasy, deep concentration, oneness
jah= born
siddhayah = attainments, powers, perfections
Powers are gained by birth, by herbs, words of power, intense desire or by meditation.
4.2 jaty-antara-parinamah prakrty-apurat ॥2॥
jati=birth
antara=other
parinamah = transition
prakrty = creative cause
apurat = by the inflow
The transition to another birth takes place by the filling in of nature.
4.3 nimittam-aprayojakam prakrtinam-varana-bhedastu tatah ksetrikavat ॥3॥
nimittam = incidental cause
aprayojakam = which do not bring to action
prakrtinam= creative cause
varana = obstacles
bhedas = breaking through
tu = but
tatah = that
ksetrikavat = like a farmer
The transformation into this form is not the true cause but they serve to remove obstacles, just as the farmer prepares his ground for sowing.
4.4 nirmana-chittany-asmita-matrat ॥4॥
nirmana = produced, created, constructed
chittani = minds, fields of consciousness
asmita = I-ness
matrat= alone, individuality
The sense of I-ness is created from the mind stuff.
4.5 pravrtti-bhede prayojakam chittam-ekam-anekesam ॥5॥
pravrtti = activity,
bhede = difference, distinction
prayojakam = causing, directing
chitta = mind field
eka = one
anekesam= other, many, numerous
Consciousness is one, yet produces various numerous forms.
4.6 tatra dhyanajam-anasayam ॥6॥
tatra = of these
dhyana = meditation
jam = born
anasayam = without stored impressions
Of these various mind fields, the one which results from meditation is only free from stored impressions.
4.7 karma-asukla-akrsnam yoginah trividham-itaresam ॥7॥
karma = actions stemming from the deep impressions of samskaras
asukla = not white
akrsnam = nor black
yoginah = of a yogi
trividham = threefold
itaresam = of the others
A Yogi’s actions are neither white nor black, but others have actions that are threefold.
4.8 tatah tad-vipaka-anugnanam-eva-abhivyaktih vasananam ॥8॥
tatah = from that, thence
tad = that, their
vipaka = fruition
anugnanam = following, corresponding to
eva = only
abhivyaktih = manifest
vasananam = latent potencies, subliminal imprints
These three kinds of acions are the manifestation of desires or tendencies.
4.9 jati desa kala vyavahitanam-apy-antaryam smrti-samskarayoh ekarupatvat ॥9॥
jati = type of existence, state of life
desa = of locality, space
kala= of time, moment, point
vyavahitanam = being distinct, separated
api = even, although
antaryam = uninterrupted sequence
smrti = of memory
samskarayoh = deep impressions, imprints in the unconscious
ekarupatvat = because of their sameness, similarity
Since memory and impressions are of a piece, there is an uninterrupted sequence of these across the demarcation of birth, place and time.
4.10 tasam-anaditvam chasiso nityatvat ॥10॥
tasam = for these
anaditvam = no beginning
cha = and
asisah = will to live, desire for life
nityatvat = eternal, permanent
These desires are eternal because the will to live is eternal.
4.11 hetu-phala-asraya-alambanaih-samgrhitatvat-esam-abhave-tad-abhavah ॥11॥
hetu = cause
phala = motive
asraya = substratum
alambanaih = object resting upon
samgrhitatvat = held together
esam = of these
abhave = on the disappearance of
tad = them
abhavah = disappearance
Since the impressions are held together by cause, effect, basis and object, they disappear when those impression disappear.
4.12 atita-anagatam svarupato-sti-adhvabhedad dharmanam ॥12॥
atita = past
anagatam = future
svarupatah = in reality, in its own form
asti = exist
adhva = of the paths, conditions
bhedat= being a difference
dharmanam= characteristics, forms
The past and the future exist in its fundamental form, being different, because of having different forms or characteristics.
4.13 te vyakta-suksmah guna-atmanah ॥13॥
te = they, these
vyakta = manifest
suksmah = subtle
guna = elements, prime qualities, constituents, attributes
atmanah = the nature of, composed of
These manifest as the subtle qualities of nature.
4.14 parinama-ikatvat vastu-tattvam ॥14॥
parinama= of change, transformation, result
ekatva = due to oneness, uniformity, sameness
vastu = a reality, real object
tattvam = essence, reality, that-ness
The unity in objects is due to unity in changes.
4.15 vastusamye chitta-bhedat-tayorvibhaktah panthah ॥15॥
vastu = a reality, real object
samye = sameness
chitta = minds, of the consciousness of the mind-field
bhedat= diversity
tayoh = their, of the two
vibhaktah = separation, division
panthah = paths, levels of being
The objects being the same there is a difference of awareness in regard to the object because of the different paths of perception of different minds.
4.16 na chaika-chitta-tantram cedvastu tad-apramanakam tada kim syat ॥16॥
na = not
cha = and
eka = one, single
chitta=mind, consciousness
tantram = dependent
ched = if
vastu = a reality, real object
tad = that
apramanakam = not cognized
tada = then
kim = what
syat = exists, becomes
But the object does not depend on any one mind, if it were what would happen if it was cognised by that mind?.
4.17 tad-uparaga-apeksitvat chittasya vastu-jnatajnatam ॥17॥
tad = that, these
uparaga = coloring, conditioning
apeksitva = due to need
chittasya = of the mind
vastu = a reality, real object
jnata = known
ajnatam = unknown
An object is known to the mind only if its colored otherwise its not known.
4.18 sadajnatah chitta-vrttayah tat-prabhoh purusasya-aparinamitvat ॥18॥
sada = always
jnatah = are known
chitta = of the mind, consciousness
vrttayah = operations, activities, fluctuations, modifications
tat = their, that
prabhoh = master, superior
purusasya = pure consciousness
aparinamitvat = changelessness, immutable
The mind is changeless and is the master of consciousness.
4.19 na tat-svabhasam drsyatvat ॥19॥
na = is not
tat = that, these
svabhasam = self illuminating
drsyatvat= knowability
The mind is not self-luminous being an object.
4.20 eka samaye cobhaya-an-avadharanam ॥20॥
eka=one
samaye=circumstance
ca= and, nor
ubhaye = both
avadharanam = cannot be cognized
The mind and its object cannot be perceived simultaneously.
4.21 chittantara drsye buddhi-buddheh atiprasangah smrti-sankaras-cha ॥21॥
chitta = of the mind, of the consciousness of the mind-field
antara = another
drsye = seen, perceived
buddhi=cognition, perception
buddheh=cognition, perception
atiprasangah = endless, abundance
smrti= memory, remembering
sankaras = confusion
cha = and
If the mind was to be both the perceived and the perceiver at the same time there would be a case of cognition of cognition with no end and there would be confusion of memories.
4.22 chiter-aprati-samkramayah tad-akara-apattau svabuddhi sam-vedanam ॥22॥
chitteh = of the mind, consciousness
aprati-samkramayah = unchanging
tad = that
akara = form
apattau = assumed, transformed into
sva = own
buddhi = knowing, knower
sam-vedanam= knows, identifies
Pure awareness is which is changeless and non-moving, its form having established its own intelligence and knowing.
4.23 drastr-drsy-opa-raktam chittam sarva-artham ॥23॥
drastri = seer
drsya = seen
uparaktam = colored
chittam = of the mind
sarva=all
artham=meaning
Colored by the seer and seen mind becomes all knowing.
4.24 tad-asankhyeya vasanabhih citram-api parartham samhatya-karitvat ॥24॥
tad = that
asankhyeya = countless
vasanabhih= latent potencies, potentials
citram =spotted
api = though, also
parartham = for another
samhatya = in combination with
karitvat = action
The mind through its innumerable desires, impressions acts for another being combinations.
4.25 visesa-darsinah atmabhava-bhavana-nivrttih ॥25॥
visesa = distinction
darsinah = of one who sees
atma = Self
bhava = in the nature of
bhavana = projection, feeling, reflection
vinivrttih = complete cessation
For one who sees the distinction between seer and mind, the curiosity of nature of the self comes to an end.
4.26 tada viveka-nimnam kaivalya-prag-bharam chittam ॥26॥
tada = then
viveka = discrimination
nimnam = incline towards
kaivalya = liberation, independence from
prag=before
bharam = load
chittam = of the mind, consciousness
The mind is then inclined towards this discrimination and one achieves liberation.
4.27 tac-chidresu pratyaya-antarani samskarebhyah ॥27॥
tachchhidresu = in the intervals, breaks
pratyaya = the cause, the feeling, causal or cognitive principle
antarani = other
samskarebhyah = deep impressions, imprints in the unconscious, latent impression
When there are any gaps in this discrimination, other thoughts arise from the latent impressions.
4.28 hanam-esam klesavad-uktam ॥28॥
hanam = removal
esam = their
klesavad= like the previous colorings
uktam = as has been described
The removal of these distracting thoughts is the same way like the previous coloring were removed as said before.
4.29 prasamkhyane-py-akusidasya sarvatha vivekakhyateh dharma-meghas-samadhih ॥29॥
prasamkhyane = highest knowledge, omniscience
api = even
akusidasya = having no interest remaining
sarvatha = constant, in every way
viveka-khyateh = discriminative knowledge
dharma-meghah= rain cloud of virtues
samadhih = oneness, entasy, deep concentration
When there is non-attachment even to this omniscience that discrimination brings about samadhi which brings a lot of virtues like rain cloud of virtues.
4.30 tatah klesa-karma-nivrttih ॥30॥
tatah = thereafter
klesa = colored, painful
karma = actions stemming from the deep impressions of samskaras
nivrttih= cease, discontinue
Thereafter comes cessation of pains and the effects of actions.
4.31 tada sarva-avarana-malapetasya jnanasya-anantyat jneyamalpam ॥31॥
tada = then
sarva = all
avarana= veils, coverings
mala = imperfections
apetasya = removed
jnanasya = knowledge
anantyat = infinite
jneyam = to be known
alpam = little, almost nothing
Then by removing all the veil, imperfection insight is boundless with little left to know.
4.32 tatah krtarthanam parinama-krama-samaptir-gunanam ॥32॥
tatah = then, by that
krta = fulfilled
arthanam= purpose
parinama = transition, transformation, mutative effect, alteration
krama = sequence, succession, order
samaptih = terminate, end
gunanam = elements, prime qualities, constituents
Then successive transformation of qualities comes to an end thus fulfilling its purpose.
4.33 ksana-pratiyogi parinama-aparanta nirgrahyah kramah ॥33॥
ksana = moments
pratiyogi = uninterrupted succession
parinama = transition, transformation
aparanta = end point, at the end
nirgrahyah = recognizable, apprehensible
kramah = succession, process
The uninterrupted succession of moments corresponds to moments of time and is recognised at the end point of succession. That is the successive flow is actually a sequence of discrete events, each corresponding to the merest instant of time, in which one form becomes another.
4.34 purusa-artha-sunyanam gunanam-pratiprasavah kaivalyam svarupa-pratistha va chitisaktiriti ॥34॥
purusa = pure consciousness, Self
artha = purpose, meaning
sunyanam = devoid
gunanam = elements, prime qualities, constituents
pratiprasavah = involution, resolve
kaivalyam = absolute freedom, liberation
svarupa = own form
pratistha = established
va = or
chiti = consciousness
sakteh = power
iti = the end, finis, that is all
Liberation comes by transcending the fundamental qualities of nature-that is the three gunas-sattva(light, bliss, goodness), rajas(passion, motion) and tamas(inertia, darkness), where pure consciousness is established in its real nature that is all.