Yoga Sutrani Patanjali Yoga Sūtrāni Patañjali Samadhi Pada ( Samādhi-Pāda)- on enlightenment

atha yoga-anuśāsanam ||1|| Yoga in the here and now: an introduction to the study and practice of yoga ||1| | yogaś-citta-vṛtti-nirodhaḥ ||2|| When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2|| tadā draṣṭuḥ svarūpe-'vasthānam ||3|| For finding our true self (drashtu) entails insight into our own nature. ||3|| vṛtti sārūpyam-itaratra ||4|| Lacking that, misconceptions (vritti) skew our perceptions. ||4|| vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5|| There are five types of misconceptions (vrittis), some of which are more agreeab le than others: ||5||

pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6|| insight, error, imaginings, deep sleep, and recollections. pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7|| Insight arises from direct perception, conclusions, or learning that are based o n reliable sources. ||7|| viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8|| Error arises from knowledge that is based on a false mental construct. ||8|| śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9|| Imaginings are engendered by word knowledge without regard for what actually exi sts in the real world. ||9||

abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10|| Deep sleep is the absence of all impressions resulting from opacity in that whic h is mutable in human beings (chitta). ||10|| anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11|| Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11||

abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12|| The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12|| tatra sthitau yatno-'bhyāsaḥ ||13|| Assiduousness means resolutely adhering to one’s practice of yoga. ||13|| sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14|| Success can definitely be achieved via sound and continuous practice over an ext ended period of time, carried out in a serious and thoughtful manner. ||14|| dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15|| Imperturbability results from a balance in the consciousness, and when the desir e for all things that we see or have heard of is extinguished. ||15|| tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16|| The highest state of imperturbability arises from the experience of the true sel f; in this state even the basic elements of nature lose their power over us. || 16|| vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17|| This absolute knowledge is engendered incrementally by divination, experience, j oy, and ultimately the feeling of oneness. ||17|| virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18|| The other state of insight, which is based on persistent practice, arises when a ll perception has been extinguished and only non-manifest impressions remain. || 18|| bhava-pratyayo videha-prakṛti-layānam ||19|| Some people are born with true insight, whereas others attain it via a divine bo

||20|| tīvra-saṁvegānām-āsannaḥ ||21|| The goal is achieved through intensive practice. ||24|| tatra niratiśayaṁ sarvajña-bījam ||25|| Ishavara is unmatched and is the source of all knowledge. ||24|| kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24|| Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha). ||19|| śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20|| And then there are some for whom trust. ||25|| sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26|| Ishvara is each and every one. or recollections or desires. specific actions and consequences (karma). ||27|| taj-japaḥ tad-artha-bhāvanam ||28|| Repetition of OM (with this meaning) leads to contemplation. ||21|| mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22|| This practice can be light. he is unaffected by time ||26|| tasya vācakaḥ praṇavaḥ ||27|| OM is a symbol for ishvara. ||29|| vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvā . and is even the teacher of the first ones. ||28|| tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29|| Through this practice. determination. the immutable self is revealed and all obstacles (antaray a) are removed. moderate or intensive.dy or oneness with nature. memory and divination lay the groundwork for insight. ||22|| īśvara-praṇidhānād-vā ||23|| The goal can also be attained via submission to the concept of an ideal being (i shvara).

which promotes mental stability an d consolidation ||35|| viśokā vā jyotiṣmatī ||36|| . ||37|| svapna-nidrā jñāna-ālambanam vā ||38|| . desire. ||34|| viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35|| . ||38|| yathā-abhimata-dhyānād-vā ||39|| . inertia. ||39|| paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40|| . ||36|| vītarāga viṣayam vā cittam ||37|| . bli ndness. depression. helpfulness (karuna). irresoluteness) obscure that which is immutable in huma n beings (chitta). successful or unfortunate . painful.Or by contemplating the inner light that is free of suffering. ||30|| duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31|| Suffering.Or by contemplating things and impressions. nervousness. doubt. ||32|| maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam All that is mutable in human beings (chitta) is harmonized through the cultivati on of love (maitri).a-vikṣepāḥ te antarāyāḥ ||30|| These obstacles (antaraya) (illness.Or through contemplation (dhyana) of love. ||33|| pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34|| The goal can be attained through breathing exercises involving holding your brea th before exhaling.Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. neglect. a lack of goals. conviviality (mudita) and imperturbab ility (upeksha) in situations that are happy.Or through knowledge that is derived from a nocturnal dream. sloth. ||31|| tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32|| He who practices assiduously overcomes these obstacles. and agitated breathing are signs of this lac k of clarity.

then only the object of contemplation emanates light. ||44|| sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45|| An object can be subtle to the point of indefinability. This rel ationship exceeds the bounds of knowledge that is received and followed. ||42|| smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43|| Once all previous impressions (smriti) have been purged and one’s own nature is cl early perceptible. and perceptions.A person who attains this goal has mastery over everything. the pe rceived. this state is sav itarka samapatti. . ||47|| ṛtaṁbharā tatra prajñā ||48|| . or imagination. ||43|| etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44|| If the object of concentration is of a subtle nature. ||40|| kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||4 Once the misconceptions (vritti) have been minimized. these two described states are known as savichraara and nirvichara samapatti.Then consciousness will be filled with truth. and perceiver are melded with each other. This is enlightenment (samapatti). from the smallest at om to the entire universe.One builds on and colors th e other. then you are about to experience a state of absolute c larity. ||46|| tā eva sabījas-samādhiḥ ||46|| All of these states of consciousness are called sabija samadhi. everything that is mutable in human beings (chitta) becomes as clear as a diamond. ||41|| tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42|| In conjunction with word and object knowledge. ||46|| nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47|| If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti. ||48|| śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49|| Consciousness is characterized by a special relationship to the object. This is nirvitarka samapatti. ||49|| .

||6|| sukha-anuśayī rāgaḥ ||7|| The presumption that happiness depends on external circumstances is referred to as desire (raga). or the mutable and immutable in human beings are all referred to as a lack of insight (avidya). deep seated anxi ety (abinivesha). joy and suffer ing. ||1|| samādhi-bhāvana-arthaḥ kleśa tanū-karaṇa-arthaś-ca ||2|| If your practice is aligned with your goal (samadhi). | |2|| avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ ||3|| The obstacles along the spiritual path (klesha) are as follows: a lack of insigh t (avidya). identification with the mutable (asmita). is known as kriya yoga. ||4|| anityā-aśuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-avidyā ||5|| A combination of the eternal and transitory. ||51|| Sadhana Pada ( Sādhana-Pāda) on practice: tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-yogaḥ ||1|| Practice characterized by rigor and vigilance toward itself. incipient. ||7|| duḥkha-anuśayī dveṣaḥ ||8|| . ||5|| dṛg-darśana-śaktyor-ekātmata-iva-asmitā ||6|| Confusing the immutable core with the transient shell is referred to as identifi cation with the mutable (asmita). full fledged or overwhelming. without attachment to the outcome.tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50|| This experience gives rise to an impression (samskara) that supplants other impr essions (samskara). the belief that happiness (raga) or unhappiness (dvesha) result from outer circumstances. the obstacles along your s piritual path (klesha) will disappear and ultimately you will reach your goal. ||50|| tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51|| Nirbiija samadhi is attained once even these impressions have become tranquil an d when everything has become tranquil. purity and impurity. ||3|| avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām ||4|| A lack of insight (avidya) is the source of most kleshas (obstacles) and can be latent.

||9|| te pratiprasava-heyāḥ sūkṣmāḥ ||10|| This burden (klesha) should be nipped in the bud. misconceptions (vritti) and conflict. || 10|| dhyāna heyāḥ tad-vṛttayaḥ ||11|| Medidating (dhyana) on that which we wish to overcome eliminates such misconcept ions that arise from human mutability (vritti).The notion that pain and suffering are caused by external circumstances is refer red to as aversion (dvesha). desi res (samsakra). ||16|| draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ ||17|| For identificaiton of the true self (drashtu) with that which is mutable is the cause of suffering. ||11| kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-vedanīyaḥ ||12|| Obstacles (kleshas) are the breeding ground for tendencies that give rise to act ions and the consequences (karma) thereof. ||8|| svarasvāhi viduṣo-'pi samārūḍho-'bhiniveśaḥ ||9|| Anxiety (abhinivesha) arises spontaneously and can even dominate your entire exi stence. lo ngevity. ||14|| pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ||15|| Suffering is caused by change in the outside world. Suffering is omnipresent f or those who have the capacity to differentiate. ||13|| te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt ||14|| The outcome of an action is felicitous or infelicitous depending on whether the foundation is successful or unsuccessful. ||15|| heyaṁ duḥkham-anāgatam ||16|| But future suffering can be avoided. and the extent to which they achieve happiness. ||17|| . Such obstacles are experienced as vis ible or invisible obstacles. as well as impressions. ||12|| sati mūle tad-vipāko jāty-āyur-bhogāḥ ||13|| The outcome of these circumstances is manifested by a person’s station in life.

||25|| viveka-khyātir-aviplavā hānopāyaḥ ||26|| The capacity to make distinctions (viveka) and uninterrupted insight are the pat . although seeing is based on accurate perception. unrest (rajas). ||24|| tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ kaivalyam ||25|| When a lack of insight (avidya) disappears. ||22|| svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ ||23|| The sole purpose of linking the mutable with the extant is to recognize the true enduring form. for the object is valid for all. it is immutable. ||23|| tasya hetur-avidyā ||24|| The root cause of identification with the mutable is a lack of insight (avidya).prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam ||18|| Objects and situations in the physical world can be characterized by purity (sat tva). this identification likewise disappe ars. unspecific. Once this identification has completely disappeared. they are physical or etheric and resul t in short term pleasure or long term redemption ||18|| viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi ||19|| Physical objects exhibit the following states: determinable. or inertia (tamas). liberation (kaivalya) of the true self (drashtu) has occurred. ||20|| tadartha eva dṛśyasya-ātmā ||21|| Physical objects can only be deemed to such if perceived by the true self (atma) ||21|| kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya sādhāraṇatvāt ||22|| Once an object has fulfilled its purpose. beyond symbols ||19|| draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ ||20|| Only the true self (drashtu) sees. it does not disappear but instead rema ins in existence as such for others. symboli c.

learning from yourself (svadhyaya) and accepting your fate (iishvara-pranidhana) automat ically translate into the practice of respect (niyama). or delusion. truthfulness (satya ). ||26|| tasya saptadhā prānta-bhūmiḥ prajña ||27|| This path to insight has seven steps.h to this goal. not stealing (asteya). or whether the thoughts are provoked by greed. This is why orienting yourself toward the reverse is helpful. and acting with an awar eness of higher ideals (brahma-charya). time . your energy (pranayama). contemplation (dhyana). harmony with your body (asana). In such cases. ||34|| ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ ||35|| . your thoughts (dharana). or circumstance in all spheres of this respect is a great virtue. ecst asy (samadhi). ||27|| yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ ||28|| Through practice of these limbs of yoga. or whether small. anger. or the instigator. it makes no difference whether you’re the perpetrator. contentment (santosha). ||30|| jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam ||31|| Showing respect for others without regard for social station. ||29|| ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ||30|| Respect for others (yama) is based on non-violence (ahimsa). medium or large scale action is involved. ||32|| vitarka-bādhane pratiprakṣa-bhāvanam ||33|| Uncertainty concerning implementation can be overcome via orientation with the r everse. ||31|| śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ||32|| Cleanliness (shaucha). non-covetousness (aparigraha). and your emotions (pratyahara). or for place. impurity is overcome and wisdom and an enduring capacity to make disinctions are achieved. ||28|| yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ||29|| The limbs of the eight-fold path are as follows: respect for others (yama) and y ourself (niyama). the person who gives the o rders. self-discipline (tapas). ||33|| vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā iti pratiprakṣa-bhāvanam ||34|| Violent thoughts (himsa) induce unending suffering and ignorance.

||35|| satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam ||36|| Once a state of truth (satya) has been permanently established. all riches will be available . ||37|| brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ||38|| Performing each action with an awareness of a higher ideal (brahma-charya) engen ders tremendous strength. cheerfulness and intentness. ||41|| saṁtoṣāt-anuttamas-sukhalābhaḥ ||42|| An attitude of contentment (santosha) gives rise to unexcelled happiness. joy. mental comfort. ultimately give rise to self realization. each statement w ill form the basis for a truthful result. ||42|| kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ ||43|| Through self discipline (tapas). ||43|| svādhyāyād-iṣṭa-devatā saṁprayogaḥ ||44|| . ||40|| sattva-śuddhiḥ saumanasya-ikāgry-endriyajaya-ātmadarśana yogyatvāni ca ||41|| Also the capacity for clarity. as well as mastery over the senses.Once a condition of durable non-violence (ahimsa) has been established. ||39|| śaucāt svāṅga-jugupsā parairasaṁsargaḥ ||40|| Purity (shaucha) results in the abandonment of physicality and the cessation of physical contact with external things. cleanliness. ||38|| aparigraha-sthairye janma-kathaṁtā saṁbodhaḥ ||39|| The permanent reign of non-covetousness (aparigraha) engenders knowledge concern ing the goal of earthly life. ||36|| asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam ||37|| Once non-stealing has been permanently established. all enmi ty will be abandoned in your environs. and satisfaction. mental impurities are destroyed and the body an d senses take on supernatural powers.

time and number must be very preci sely regulated over a lengthy period. which becomes progres sively easier. you achieve self knowledge (samadhi) and supernatural power (siddhi). ||48|| tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ ||49|| Once harmony with the physical body has been achieved. ||46|| prayatna-śaithilya-ananta-samāpatti-bhyām ||47|| The key to success in this regard is practice with effort. technique. through interruption of t he movement engendered by inhaling and exhaling you attempt to harmonize your en ergy (pranayama). dhāraṇāsu ca yogyatā manasaḥ ||53|| And the mind develops the capacity for harmony with thoughts (dharana). retention. ||47|| tato dvaṅdva-an-abhighātaḥ ||48|| This results in a victory over the duality of life. ||53|| svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ pratyāhāraḥ ||54|| Harmony with the emotions (pratyahara) is achieved when the senses cease to be e . combined with deep contemplation (samapatti). ||51|| tataḥ kṣīyate prakāśa-āvaraṇam ||52|| The veil covering the light of the true self then vanishes. ||50|| bāhya-ābhyantara viṣaya-akṣepī caturthaḥ ||51|| The fourth pranayama technique ultimately transcends breath retention after exha ling or inhaling.Self-study and reflection on yourself (svadhyaya) brings you into contact with t he desired ideal. ||49|| bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ ||50|| Exhalation. inhalation. ||44|| samādhi siddhiḥ-īśvarapraṇidhānāt ||45|| By accepting your fate (ishvarapranidhana). ||45|| sthira-sukham-āsanam ||46|| Practicing yoga with strength and in a relaxed manner gives rise to harmony with the physical body (asana).

||1|| tatra pratyaya-ikatānatā dhyānam ||2|| Allowing your thoughts to flow in an uninterrupted stream results in contemplati on (dhyana). an d the mutable nature of humankind (chitta) converge. the subsiding tendency. ||9|| . ||5|| tasya bhūmiṣu viniyogaḥ ||6|| This meditation is carried out in the three aforementioned successive steps. these three steps are still external compared to ultimate knowledge (ni rbija samadhi). dhyana. ||8|| vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāma That high level of mastery called nirodhah-parinamah occurs in the moment of tra nsition when the rising tendency of deep impressions. ||2|| tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ||3|| Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any being affected by the person in question. when taken together. ||55|| Vibhuti Pada ( Vibhūti-Pāda) on results . ||7|| tadapi bahiraṅgaṁ nirbījasya ||8|| However. and samadhi.ā ||1|| Harmony with your thoughts and the ability to concentrate are attained by aligni ng the mutable aspects of humankind with a specific subject. ||6 || trayam-antarangaṁ pūrvebhyaḥ ||7|| These three steps are more internal (anga) than the previous steps. deśa-bandhaḥ cittasya dhāra. are th e components of meditation (samyama).ngaged with external objects and thus that which is mutable in human beings (chi tta) becomes similar to true nature. ||4|| tajjayāt prajñālokaḥ ||5|| Mastery of this meditation gives rise to absolute knowledge of all that can be p erceived. ||3|| trayam-ekatra saṁyamaḥ ||4|| The three processes of dharana. ||54|| tataḥ paramā-vaśyatā indriyāṇām ||55|| Thus do you gain supreme mastery of your senses.

is the transition wher eby human mutability (chitta) becomes perfectly balanced between arising and sub siding. ||10|| sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ||11|| The transition to insight (samadhi-parinama) is characterized by the mutability in human beings (chitta) becoming progressively less scattered. ||13| | śān-odita-avyapadeśya-dharmānupātī dharmī ||14|| Past. ||16|| śabdārtha-pratyayāmām-itaretrarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñān The name. task and experience associated with an object are interconnected. or ekagrata-parinamah. ||18|| . we attain knowledge (jnana) concerning the form of expression of all living beings. ||17|| saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ||18|| Through meditation on our impressions (samskaras) comes the knowledge (jnana) of previous incarnations. By m editating (samyama) on the distinction between these three. present and future tasks are all based on one and the same foundation. ||11|| tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ||12|| The transition to one-pointedness.tasya praśānta-vāhitā saṁskārat ||10|| The tranquil flow of transition to tranquility gives rise to a new impression (s amskara). ||1 4|| kramānyatvaṁ pariṇāmānyateve hetuḥ ||15|| Distinctness in transformation (anyatvam-parinama) are based on differences in t he sequence ||15|| pariṇāmatraya-saṁyamāt-atītānāgata jñānam ||16|| Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of the past and future. whereas the tend ency toward consolidation increases. ||12|| etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā vyākhyātāḥ ||13|| This explains the transformation of relinquishment (dharma-parinama). characteri stics (lakshana-parinama) and states into material elements of the senses.

||21|| sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ||22|| Meditation (samyama) on foreseeable and unforeseeable causes and causal relation ships (karma) gives rise to knowledge (jnana) concerning fate.pratyayasya para-citta-jñānam ||19|| Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable being (chitta). ||27|| dhruve tadgati-jñānam ||28|| Meditating on the polestar engenders knowledge (jnana) of its constellation. ||25|| bhuva-jñānaṁ sūrye-saṁyamāt ||26|| Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical worlds. ||24|| pravṛtty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakṛṣṭa-jñānam ||25|| Meditating on the source of the inner light gives rise to knowledge (jnana) of s ubtle. it becomes possible t o impede the capacity that renders the body visible. ||23|| baleṣu hastibalādīnī ||24|| Meditating on strength itself engenders the strength of an elephant.33) engen ders the necessary strength. for they are not an object that can be perceived. ||22|| maitry-adiṣu balāni ||23|| Meditating on love (maitri) and the other positive attitudes (see ys 1. ||2 . ||19|| na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ||20|| But we learn nothing from the true nature of another person. This precludes a connection between light and the eyes and renders the body invisible to others. ||26|| candre tāravyūha-jñānam ||27|| Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement of the stars. concealed and remote entities. ||20|| kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ||21|| Through meditation on the form of one's own physical body.

tasting and smelling. seeing. ||36|| te samādhav-upasargā-vyutthāne siddhayaḥ ||37|| These powers are of secondary importance to those who have attained knowledge (s amadhi). ||29| | kanṭha-kūpe kṣutpipāsā nivṛttiḥ ||30|| Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to ce ase. Knowledge (jhana) of the true self (purusha) arises from meditation (samyama) on matters concerning the true self rather than external matters. ||34|| sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt Outer enjoyment (bhoga) arises from a failure to distinguish between the physica l world and the true self. ||31|| mūrdha-jyotiṣi siddha-darśanam ||32|| Meditation on the light inside the head engenders contact with the masters (sidd has). which are very different from each other. feeling.8|| nābhicakre kāyavyūha-jñānam ||29|| Meditation on the energy center of the navel (nabhi chakra) gives rise to knowle dge (jnana) concerning the arrangement and structure of the physical body. ||32|| prātibhād-vā sarvam ||33|| Meditiation on intuition engenders knowledge about everything. ||33|| hrḍaye citta-saṁvit ||34|| Meditation on the heart (hridaya) engenders knowledge concerning human mutabilit y (chitta). ||37|| badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ||38|| . but are nonetheless feats for materially oriented individuals. ||30|| kūrma-nāḍyāṁ sthairyam ||31|| Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||35|| tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ||36|| This results in intuitive hearing.

whereupon the yogi levitates. ||45|| rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ||46|| The perfection of the body includes beauty. strength. This in turn lifts the veil on the true self. and adamanti ne hardness. thorns and the like. water. ||38 || udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ||39|| Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud. ||42|| bahir-akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ||43|| Meditating on unimaginable external thought waves gives rise to maximum disembod iment. ||41|| kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ||42|| Meditating (samyama) on the relationship between the body and space and contempl ating (samapatti) the lightness of cotton engender the ability to move through s pace weightlessly. ||43|| sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ||44|| Meditating on the outer manifestations. ||44|| tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ||45|| This mastery engenders the ability to make the body appear to be extremely small . your I-ness. its actual form. ||46|| grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ||47|| Meditation (samyama) on the process of perception. tempo ral sequence. gracefulness. as well as attainment of an absolutely physical body and its indestructible in tegrity. true nature. . ||40|| śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ||41|| Meditation (samyama) on the relationship between space and the power of hearing engenders the divine power of hearing. underlying principle. ||39|| samāna-jayāj-jvalanam ||40|| Mastery over metabolic energy (samana-vayu) engenders inner fire. and purpose of something engenders mastery (jaya) of the physical elements (bhutas).Relinquishing the causes of attachment to the physical realm and gaining knowled ge of the energy channels engenders the ability to enter into another body.

||48|| sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātṛtvaṁ sarva-jñātṛtvaṁ ca ||49|| Mastery of feelings and omniscience can only be attained through knowledge of th e difference between the physical world and the true self.and the purpose of your life engenders mastery (jaya) over the senses. all beings and all time. ||50|| sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ||51|| When the celestial beings beckon. and mastery (jaya) over matter. since this contact can reinstate undesirable attachment. liberation from the sense organs. ||5 1|| kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ||52|| Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that is born from discernment (viveka). ||55|| Kaivalya Pada ( Kaivalya-Pāda) on liberation janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ||1|| . characteristics. ||52|| jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ||53|| This gives rise to knowledge of distinction between two similar objects that are not normally distinguishable on the basis of their category. the yogi should avoid forming any attachment t o this complacency. ||47|| tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ||48|| This results in quickness of mind. ||53|| tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ||54|| Knowledge that is born of discernment transcends all objects. ||54|| sattva-puruṣayoḥ śuddhisāmye kaivalyam ||55|| Liberation (kaivalya) comes when parity between the physical world and the true self (purusha) is attained. ||49|| tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ||50|| Non-attachment (vairagya) even from that omiscience destroys the foundation of a ll dysbalances (dosha) and results in liberation (kaivalya). o r position in space.

||4|| pravṛtti-bhede prayojakaṁ cittam-ekam-anekeṣām ||5|| While the forms may manifest in various ways. the fruits ripen that correspon d to the underlying desires (vasanas). ||7|| tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ||8|| In accordance with this law of cause and effect. place and time cease to exist. mantras. which can be likened to a farmer removing a sluice gate so as to allow water to irrigate h is rice field so that rice can grow there. ||2|| nimittam-aprayojakaṁ prakṛtīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ||3|| However. or yo ga (samadhi) ||1|| jāty-antara-pariṇāmaḥ prakṛty-āpūrāt ||2|| Physical transformation engenders inner transformation of the form of existence. outer causes are not sufficient to bring about inner change. ||5|| tatra dhyānajam-anāśayam ||6|| In the various manifestations. the continuity of wish and cons equences remains. ||3|| nirmāṇa-cittāny-asmitā-mātrāt ||4|| The mutable self (chitta) is engendered solely by identification with that which is mutable. the law of cause and effect (karma) is neither white nor black. the mutable essence (chitta) is th e underlying principle of these many forms. ||9|| tāsām-anāditvaṁ cāśiṣo nityatvāt ||10|| The continuity arising from wish and reality has no beginning. ||10|| . but is threefold for others. drugs. for remembrance (smriti) and impressions (samskaras) are part of the same being.Supernatural powers (siddhis) arise from birth. ||6|| karma-aśukla-akṛṣṇaṁ yoginaḥ trividham-itareṣām ||7|| For a yogi. austerity. for the will to l ive is eternal. ||8|| jāti deśa kāla vyavahitānām-apy-āntaryāṁ smṛti-saṁskārayoḥ ekarūpatvāt ||9|| Even if modality. the impression engendered by contemplation (dhyan a) is free of influences.

whether an object. physical or spiritual ||13|| pariṇāma-ikatvāt vastu-tattvam ||14|| The uniqueness of change comprises the essence of everything. ||17|| sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ||18|| The true self can always observe the misconceptions (vritti) in that which is mu table in human beings. ||15|| na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ||16|| Nor does an object depend on that which is mutable in human beings. ||19|| . ||1 2|| te vyakta-sūkṣmāḥ guṇa-atmānaḥ ||13|| These characteristics are manifest or subtle.hetu-phala-āśraya-ālambanaiḥ-saṁgṛhītatvāt-eṣām-abhāve-tad-abhāvaḥ ||11|| The continuity of wish and reality arises from supporting factors and external o bjects. If they disappear. Tasks (dharma) arise from the changes. ||15|| vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ||15|| That which is mutable in us (chitta) takes various paths to the same object. situation or person is understood or misjudged depen ds on the emotional preconceptions and the expectations of that which is mutable in human beings. ||11|| atīta-anāgataṁ svarūpato-'sti-adhvabhedād dharmāṇām ||12|| The past and future exist inherently. because this pure self (purusha) is not in motion. ||18|| na tat-svābhāsaṁ dṛśyatvāt ||19|| As that which is mutable in human beings is not inherently identifiable. per ception of which thus differs from one person another . then what would happen to the object if it were not perceived? ||16|| tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ||17|| However. it is a perceptible object. the continuity arising from wish and reality likewise disappears. for if it di d.

||26|| tac-chidreṣu pratyaya-antarāṇi saṁskārebhyaḥ ||27|| This viewpoint is breached by preconceptions (samskara). ||25|| tadā viveka-nimnaṁ kaivalya-prāg-bhāraṁ cittam ||26|| Then the power of discernment (viveka) will be strengthened and all that is muta ble in human beings (chitta) will take the path of liberation (kaivalya). ||27|| hānam-eṣāṁ kleśavad-uktam ||28|| These preconceptions are eliminated as described previously for spiritual burden s (klesha). whereupon other impress ions arise. the true s elf is unchangeable and can thus achieve full knowledge and self knowledge. But it has another purpose – namely to establish a connection between the outsi de world and the true self. ||21|| citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ||22|| Unlike the characteristic of that which is immutable in human beings. ||24|| viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivṛttiḥ ||25|| For he who has experienced this unique vision (darshana). ||23|| tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ||24|| This human mutability (chitta) has countless wishes of every description (vasana ).eka samaye c-obhaya-an-avadhāraṇam ||20|| Nor can both the mind and the illuminating process be cognized simultaneously. | |20|| cittāntara dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṁkaraś-ca ||21|| That which is mutable in one human being (chitta) being perceived by another mut able human being (chitta) would be as absurd as perception perceiving perception . ||28|| . ||23 || draṣṭṛ-dṛśy-opa-raktaṁ cittaṁ sarva-artham ||23|| The actual purpose of that which is mutable in human beings (chitta) is to see c lose up both the observer (drashtu) and the observed object. and would result in confusion of remembrance. the desire (vritti) fo r self fulfillment vanishes.

||31|| tataḥ kṛtārthānaṁ pariṇāma-krama-samāptir-guṇānām ||32|| In this way is the purpose of change accomplished and all change (krama) in the physical realm (guna) comes to an end. ||34|| .prasaṁkhyāne-'py-akusīdasya sarvathā vivekakhyāteḥ dharma-meghas-samādhiḥ ||29|| Attaining genuinely deep insight even engenders constant imperturbability and di scernment (viveka). ||32|| kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ||33|| The experience of a sequencing process of moments and changes comes to an end. ||29|| tataḥ kleśa-karma-nivṛttiḥ ||30|| Then the concept (vritti) of spiritual burden (klesha) and cause and effect (kar ma) will be completely removed. ||33|| puruṣa-artha-śūnyānāṁ guṇānāṁ-pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citiśaktiriti ||34 Liberation (kaivalya) fulfills the goal of the true self (purusha). ||30|| tadā sarva-āvaraṇa-malāpetasya jñānasya-ānantyāt jñeyamalpam ||31|| Then all veils and uncertainty fall away. This state is referred to as dharma megha samadhi. matter (guna ) is transcended. t hus making change (krama) a real experience. The true nature of being and the force of absolute knowledge a re then revealed. Knowledge that can be gained is nothin g compared to the infinity of knowledge.

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