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Yoga Sutras - Pantanjali Maharshi

Yoga Sutras - Pantanjali Maharshi

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Published by: deepaksubsmani@yahoo.com on Dec 10, 2008
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10974219.doc(Compiled and edited by Jay Mazo, International Gita Society)
Book I - Samadhi Pada
1. OM. Now begins instruction in yoga.2. Yoga is the restraint of the modifications of the mind.3. Then the Seer is established in his own essential nature.4. Otherwise, there is self-identification with the mental modifications.5. The mental modifications are fivefold and are painful or pleasurable.6. These are correct cognition, misconception, fantasy, sleep and memory.7. Correct cognition is based on direct perception, valid inference and verbal testimony.8. Misconception is illusory knowledge based upon what is other than itself.9. Fantasy, empty of substance, is engendered by words and concepts.10. Sleep is the modification engendered by the abeyance and absence of mentalcontents.11. Memory is the not letting go of an object or image of subjective experience.12. The restraint of these mental modifications comes from assiduous practice (abhyasa)and through dispassionate detachment (vairagya).13. Practice (abhyasa) is the continuous effort to abide in a steady state.14. This is indeed firmly grounded when it is persistently exercised for a long time,without interruption, and with earnest, reverential attention and devotion.15. Dispassionate detachment (vairagya) is the consciousness of perfect mastery in onewho has ceased to crave for objects, seen or unseen.16. That is the supreme dispassion when there is cessation of all craving for the attributes(gunas), owing to discernment of the Self (purusha).17. Cognitive contemplation is accompanied by reasoning, deliberation, bliss and theawareness of pure being (asmita).18. Another sort of contemplation comes through the previous practice, the cessation of all mental contents, residual potencies alone remaining.19. It is caused by phenomenal existence in the case of the disembodied and of thoseabsorbed into Nature (prakriti).20. In the case of others, it is preceded by faith (shraddha), energy (virya), attentiveness(smriti), and the intellectual insight (prajna) needed for meditative absorption (samadhi).21. It is close at hand for those with vehement intensity.22. There is also a further differentiation -- mild, moderate and intense.23. Or by devoted self-surrender to the Lord.24. Ishvara is a distinct spirit (purusha), untouched by troubles, actions and their results,and latent impressions.25. In Ishvara the seed of omniscience becomes infinite.26. Ishvara is the preceptor even of the Ancients, for He is not fettered by time.27. His designation is OM.28. Let there be constant chanting of OM and meditation on its meaning.29. From that comes the turning inward of consciousness and the removal of hindrances.30. The hindrances which cause mental distractions are disease, dullness, doubt,heedlessness, indolence, addiction to sense-objects, distorted perception, failure to find afooting and instability in any state.31. These distractions are accompanied by sorrow, depression, bodily restlessness andspasmodic breathing.
10974219.doc(Compiled and edited by Jay Mazo, International Gita Society)32. To check these, there should be constant practice of one truth or principle (eka-tattva).33. The mind becomes purified through the practice of friendliness, compassion, gladnessand indifference respectively towards happiness, sorrow, virtue and vice,34. Or by expulsion and retention of breath (prana).35. The awakening of subtle sensory vision can hold the mind in a state of steadiness,36. Or a state of serene luminosity,37. Or the mind is fixed on one free from craving,38. Or by dwelling on insights gained in dreams and dreamless sleep,39. Or by meditating on that which is deeply desired.40. Thus, his mastery extends from the minutest atom to the ultimate infinitude.41. When the modifications of the mind vanish, it becomes like a transparent crystal,attaining the power of transformation (samapatti), taking on the colour of what it rests on,whether it be the cognizer, the cognized or the act of cognition.42. Whenever the construction of words and meanings is confused and uncertain, themind wavers in a polemical and chaotic state (sankirna savitarka).43. When the memory is purified, when the mind is void of its own form, it is luminouswith true knowledge of its sole object, attaining to an unclouded state (nirvitarka).44. Also, by this process, the deliberative and non-deliberative states concerning subtleelements (sukshma-vishaya) are explained.45. And the subtle elements extend up to the noumenal, primordial and undifferentiated(alinga).46. They are only the basis of meditation with its seed.47. On attaining the utmost purity of the non-deliberative state, there is the dawning of spiritual light, the gracious peace and luminosity of the supreme Self.48. Therein is direct cognition (prajna), which carries and holds the unalloyed Truth.49. Direct cognition is essentially different from testimony and inference, owing to itsfocus upon a specific object, Truth itself.50. The impress engendered therefrom supersedes all other latent impressions.51. On the stoppage of even that, all else being eliminated, there arises meditationwithout a seed (nirbijah samadhi).
Book II - Kriya Yoga
1. Austerity, self-study and devoted self-surrender to the Lord constitute the practice of yoga.2. This is for the sake of shrinking afflictions and inducing meditative absorption(samadhi).3. The afflictions are ignorance, egoism, attachment, aversion and the tenacious clingingto existence.4. Ignorance is the originating field for the others, whether they be dormant, tenuous,dispersed or activated.5. Ignorance is the belief that the impermanent, the impure, the painful, are the permanent, the pure, the pleasurable, that the non-Self is the Self.6. Egoism (asmita) is the delusive or apparent identification of the potency of the Seer with the power of sight7. Attachment accompanies and pursues pleasure.8. Aversion accompanies and dwells upon pain.
10974219.doc(Compiled and edited by Jay Mazo, International Gita Society)9. The tenacious clinging to existence, sustained by its own energy, is so rooted even inthe learned.10. These subtle afflictions can be destroyed by inverse propagation (pratiprasava),involution or reabsorption into their causal origins.11. Their mental modifications are destroyed by deep meditation (dhyana).12. The mental deposits of karma have their roots in the afflictions (kleshas) and their fruitage in experiences seen in this life, or in a future life now unseen.13. So long as the roots remain, there must be their fructification in the form of class,length of life and the experience of pleasures and pains.14. They have joy or sorrow as their fruit, by reason of virtue or vice.15. To the discerning, all is sorrowful owing to the miseries brought by change, anxietyand acquired impressions, and also because of the conflict between the propensities(gunas) of Nature and mental modifications (vritti).16. The misery which has not yet come must be avoided.17. The conjunction of the Seer and the seen is the cause of that which is to be avoided.18. Having the properties of luminosity, motion and inertia, the objective world of visible Nature consists of the elements and the sense-organs, all for the sake of experience andemancipation.19. The states and stages of the propensities (gunas) are the particularized, the archetypal,the distinctly differentiated, and the signless, irresolvable, undifferentiated.20. The Seer is simply pure vision, and yet, though pure, he perceives ideas seeminglythrough the mind.21. The very essence of the visible is that it exists for the sake of the Seer, the Self alone.22. Although it has vanished for him whose purpose is accomplished, it has not ceased to be for others, owing to its very commonality.23. The conjunction of the potencies of the Seer and the seen is the reason for theapprehension of his own form and his experience of the true nature of things seen.24. Its effective cause is ignorance.25. In its absence, the conjunction disappears, and its avoidance is the real remedy; that isthe isolation and liberation, the absolute freedom (kaivalya), of the Seer.26. Unbroken discriminative cognition is the means of emancipation.27. His awakening of perfect cognition is sevenfold, attained in successive stages.28. Through the practice of the component parts of yoga, as impurity is graduallydestroyed, the light of wisdom shines forth, leading to discriminative cognition of Reality.29. Restraint (yama), binding observance (niyama), posture (asana), regulation of breath(pranayama), abstraction and sense-withdrawal (pratyahara), concentration (dharana),contemplation (dhyana) and perfect meditative absorption (samadhi) are the eight limbsof yoga.30. Of these, non-violence (ahimsa), truthfulness (satya), non-stealing (asteya),continence (brahmacharya) and non-possessiveness (aparigraha) are the five forms of restraint (yamas).31. These are not conditioned or qualified by class or country, time or circumstance, andapply to all spheres and stages, thus constituting the Great Vow32. Purity, contentment, austerity, self-study and devoted self-surrender to the Lord arethe five observances (niyamas).

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