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Mq<4•h't~ft;tgufh1 Jt41«~+1Fia1
qfhii~Cfi ~+l~l~icl"S{RH:Cfr41 fcH~dl I
A COMMENTARY ON
PATANJALA YOGASUTRA
NAMED
THE MBROSIA OF YOGA
-,
~~ ';j"flt 41•1«~ ~:
~lhHQ?t~fM\Nfla 41•rfi~~f%ar
qfhll\ifef1 · Mff~l~l~~~H{qt'QI fcHf~ai 1
A C01\1MENTARY ON
- -
PATANJALA YOGASUTRA
NAMED
THE AMBROSIA OF YOGA
with the Yogasiitras ofPJtafijali
composed by
Parivrajaka Sri Sadasivendra Sarasvati Avadhfita
with a Foreword by
Jyotisha Bhushanam Mahamahopadyaya Vedamartanda Tantra
Bhaskara Vidyavacaspati, Mantra Yogi, Srividya, Mahapoornabhi·
shikta Sarva Krama Dikshita
Dr. B. Krishnamurthy, Ph.D., D.Sc., M.D.
The contents, facts , views and analysis in the !Jook are entirely t~e responsibility of the
Author. All rights including the right to translate or to reproduce this book or parts thereof
except for brief quotations, are reserved
CONTENTS
Page No.
~:
1. ffl:tcilt:414'8Ulf51f.lffilf.i f*i41qi11: I 89
2. ~: CfJ:mi'iCfi{Ujj\!f~ I ... 90
3. 3j fq?.JJ ffxid l<Jll~CllMR~ltll : ('q'W) ~: I .. . 91
4. 31fcl'm ~~:i;=a'<cii Sl*J>t<1ctjMR;{9ile:1<101"( I .. . 91
5. 3i Rf""H~fi45: &Hlfil*J> Rf4~rtj*j@fil@lf8<fcm1 I ... 92
6. ~1e::tf"11tltl<ll{Cflifildqlf~al I 93
7. ~@'jl!li4J WT: I 94
8. ~:@j~i4J ~: I 94
9. tci<flCll61 ~sftr ~ ~sMRcm: I 94
iii
tqf441<:
1. IJ\rii1q~4~ci4 :~: ~: I ... 190
2. IJ\lfl!t"'ct{4R:U114: Sl'!lflll'i_{i({_ I 191
3. P1fq:a4S14l\J\tb ~ ~ ITTf: ~ I ... 192
4. f.i4fo1R:l'cli"4f(Jictl41~1C( I 193
. 5. si1R1~~ met nrail<h"l~~ql'l I. .. 194
6. ~ tl!HIJ\4"11~14'( I 194
7. (f)i:ff~w'!lwi ~fil'if~~~fiiahl'( I 195
8. aaffif;:q1q;11~011"11ilq1fii04fu;qfl'!11'11'( 1 ... 196
9. IJ\IIB~:/l~M504q~ciHl4l2ll1"'"14 fliIBli%R4l{ct(C'4fC!IC( I 197
10. am1Arr1fGfC!. ~ Rf4fC!ltt_ 1 ... 199
11 . ~~lll&kl4: {{1J~<'1fC!l<tM~ ~: I 199
12. 3lffidHl'Jei t<l(C'4cil Stfl!t4~Gi'64fo11'{ l 201
13. 'ff~ ~Oflf'il'1: I. .. 202
14. qf{o114Cf1(tll1Htld~'{ I .. . 202
15. q~t11t4sfir Rra~~l't14lfcf'iiffi: 1PZiT: 1 203
16. ~ JCf1~'t1a~· ~ dGSli:fiDlcfl c;;T fci; ~? 204
17. a5q<1111Qe;1(tllMt1t<l ~ ~1a1~1ait 1 205
}8. mJ -~'t1'i't1llffiBl-q); g~flf<jjqf{UjjAl(i I 206
19. ~ ~ ~lillfC!ltl_ I ... 206
20. 11:Cf1l'IA4 ~I 207
21. f.qtll"'ct{~:/ll~ '1)f.G:1.glf8SIH#j·: ftiFctli'Cfll~ I 208
22. f~dl51IBfiSfiAlll l ffiGICflf{<'11 4fil t<l'1)f.G:B4<1'{ I 209
23. ~~~:/414<ffi RIB~ I 210
24. a<fi~ciqmrr1Mf~ '1\T?.f fitif4Cfl1fteq1ct 1 211
25. M~tli;f.iR 3ilf'i'lilq~lq'11Mf.iqR1 : I 212
26. c;;T rqtjq,f.illi ~ck'45!1'cqR ~ I 213
Sutra No. Page No.
27. ofi:@~~ Slfl!MHHifOI tif&il{'Rl: I... 213
28. ~ Cf'0~1q~it_ I ... 214
29. S1*1&11~sc;;q~'l'{k\t4 m ~~Cfl@id'f.f'iilEI : ~: I 214
30. 'ffi'f: ~~ICfl4fiCfffi: I ... 215
31. ~ ~qfq{UIJOk'51qC1(04 ~1'1*41'1'f41~~'i("q\ I 216
32. 'ffi'f: ctiC'lii.if'1i q~Ui1JiaiiHl'ilft<'11011'1i\ I ... 217
33. lflOISIIB4''ft qf{Ull'ilG<l"*1R3lf&I: Sfilf: I 217
34. ~(lqlf4~LP41'1i T1Rf SlfclSIBq : ~ ~~q51fclie1 ~ ~fcl~1Rlif<fcl I 218
---0000000---
KEY TO ~ fi in singe.
TRANSLITERATION AND
PRONUNCIATION ~ ! in ten.
q_ th in anthill.
31' a in rural.
~ Q in den.
311' a in father.
in redhaired.
9h
l
,
1 in lily.
in police.
'
11I_ i:t in under.
'
I t in true.
(={.
~ u in full. in thumb.
?.{_ th
~ u in rude.
d in then.
~
~ f in merry. in adhere.
st. dh
1t e in May. .,_ n in not.
~ a1 in aisle. 't{_ p in_put.
al 0 in go.
~ ph in uphill.
af1' au in now.
b in rub.
~
m in sum. bh in abhor.
"£.
h. in half. l{_ m in map.
Cfi_ k in kill. l{_ y in loyal.
~ kb in inkhom. r in run.
\
TC_ g in go. 1 in luck.
~
ll. gh in loghut. v in avert.
~
in sing. ,
~ Ii
~ s in sure.
c in chain.
'
~ ch
.
in catch.
in jump.
"{_
~
~
s
in shun.
in sin.
\it. J l. I:i in hear
ll jh in hedgehog.
LIST OF ABBREVIATIONS
--ooOoo---
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I ~~l}.l2j 1.QajH~J :itj1J~.2:n.li~~~
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l!: hl~ 1d~Hz~hj1hlhj~ltlh~~Jh I lt~lz!t!2~~
:J:tJ}Jlhhlj ·b.12
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I :1.tl12 .Qj.2h
lhQt?~l9 !l~~~ §2b fi~~is Jha1~ ~J~ab eJtt~ 112
-1h1b' -~ . :~· l • ' • • ' • • . . . ' hl.Ud.J.J1.I h
~
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II :ijsi 11
s 1n:- ~w\~
11 •.:ft: 11
~Ir "'3: ;::-iira1mr<r '111:
~1'1N('i~Mft:i:n~r~
Narayana sm ruti
FOREWORD
The science of Siva Yoga was gifted by Siva to this world from
face No.1 of his five faces through his horripilatory manifestation of the
excelling super-dancing God, Lord Nataraja, headquartered at
Chidambaram in Dak$ina Bharat. To begin with, the gift of Siva was, is,
and will ever be, demonstrated by Lord Nataraja on every thirteenth day
of the tw·o fortnights in a month (Prado$Gkala) . This way of teaching the
Yoga was, to most of the then generations, both inaccessible and
ingraspable, being unintelli'gible. Out of the many followers of Lord
Natar{Jja, the two sages, Pataiijalt and Vyaghrapfida felt it as their
supreme duty to write out a treatise on Siva's light-thought, gift of
awareness and the demonstration that is the Science of Integral Yoga,
received and treasured in the Kashmir Valley of Bharat.
2
· Cf Ta.K-1 42.
3
FOREWORD
appellation allows its division as Vijnana and Bhairava, who (the latter)
is an acrostic word consisting of letters 'Bha ~ 'Ra' and 'Va~ 'Bha'
indicating 'bharana' or maintenance of the universe, 'Ra' meaning
· 'ravana ' or withdrawal of the universe and 'Va' connoting 'vamana' or
projection or manifestation of the universe, thus containing all the thiee
aspects of the Divine. The essential nature of Bhairava is Vijnana or
Bodha or Mahabodha, cit or caitanya, the main characteristic of which is
svatantarya or absolute freedom, revealing itself in Jccha, Jfzana and
Kriya. It is to this that the seeker of spiritual life has to be integrated.
11. A few words about Spanda Siistra is meet and proper at this
juncture. This Spanda K~rikii or Sutra, . elaborate .the impeccable
principles laid down in th~ Siva Sutras, working out their details chiefly
from the point of view of Sakti.
3
· K$emaraja's commentary on SS. translated by Jaideva Singh, cf S.HI-2 !" vide SSV.
P. 177.
4
Dr. Anand K. Coomaraswamy
5
FOREWORD
founded when, after drilling several miles into the bedrock, the drill bit
began to spin wildly. 'The only explanation is that the very center of the
earth is hollow', states (the) amazed Dr. Azzakov. Another surprise was
the extreme heat detected in the depth of the earth. 'Our calculation
indicate temperature of 2000 degrees Fahrenheit', notes Dr. Azzakov.
'This is 10 times higher than we expected. It almost seems as if a fiery
inferno is raging within the earth's core.' The latest discovery, however, is
so earth-shattering that scientists are afraid to continue with the project.
In an attempt to listen to the shifting of the earth's different levels, a high-
sensitivity microphone was extended into the shaft. What they heard
turned the logical-minded Russian scientists into trembling wrecks.
'There was a faint ·high-pitched noise, which we thought was our
equipment', explained Dr: Azzakov, 'but after we made some adjustments,
we realized it was indeed coming from the earth's center. We could hardly
believe our ears. What we were listening to was the unmistakable sound
of a human voice, screaming in pa~n. Although one voice was prominent,
we could also make out, as if in the background, thousands, perhaps
millions of tormented souls. Since the ghastly discovery, half the
scientists have resigned in fear. Hopefully, whatever's down there, will
stay down there' adds Dr. Azzakov.
15. Patanjali's sutras No.28 & 24 of Vibhuti Pfida will emit light
on the why and wherefore of such finds and occurrences. In
Wordworthian language, 'the World is too much with us'. Yoga-pursuit in
right earnest will make us do a 'right-about-tum'~ to see tha! the 'World is
very much for us to realize i~ as the very expression o~the Sakti in Siva as
propounded in siitra No.6 (Siimbhava Yoga) and 45 (A~ava Yoga) of Siva
Sutra and DiihraIJii No.82 (of the technique of V[iniinabhairava), the
practice of which guided me to undertake the pancapraIJavopasa at the
Samiidhi. of Sri Sadiisivendra at Nerur long ago, in simultaneity with the
sagacious advice oflate Dr. MM Gopinath Kaviraj of Varanasi.
5
So late as 1957., there had been a publication in North India, i·ide The Kasi Sanskrit
Series 83, with six commentaries together, one of which is that of Sadosivendra
Sarasvati, edited by Pandit Dhundhiraj Sastri. Principal, "ityananda Veda
Vidyalay, Banares .. with an introduction in Hindi b) Mahaprabhu l al Goswami and
published by Chauk.hambha Sanskrit Sansthan. Varanasi. [Translator].
8
YOGASUDllAKARA
so that the remaining years of the current century and the centuries to
follow, make us live the spiritual life of perfection - the sole guarantor to
all, always, everywhere in whole Universe, of Peace, Prosperity, Plenty
and Progress,
Vikhroli (East),
BOMBAY - 400 083, Dr. B.KRISHNAMURTHY.
19th May 1990.
6
Brfl. Up.
INTRODUCTION.
1
cf p. xiv of Mukhavurai (introduction) to Yogasudhakara of Sadasivendra Sarasvati,
translated into Tamil by Yogi R. Subbaraya Sanna (Pub. Nathan Printing Press,
Madras).
2
cf paragraph I I infra.
10
YOGASUDHAKARA
Presidency (now Tamil Nadu), round about which time he was said to
have been roaming in -the forests adjoining Tiruvarangulam, a few miles
away from Pudukotah, where-after he was said to have wandered
wherever his feet led him.
INTRODUCTION
Sadasiva was another, being the son of Moksham Somasundara, who was
one of the 46 donees of Sahajiriijapuram.
3
· This Parama5ivendra Sarasvati and Sadasivendra Sarasvati are different, and far
removed in point of their life-times, from the 57th and 58th Kanchi Kamakoti
PiP1Mhipatis, whose times were AD.1538-1585 and 1585-1637 respectively (cf The Age
ofSanlcara by T.S. Narayana Sastri, p.197, 2nd Edn. (I st published in 1916) and also cf
Kanchi periavarkku kanakabhi$l!kanga/ in Tamil by Vidvan V. Mabadevan of
Kumbakonam pp. 5 to 8]. It is most unfortunate that certain historical inaccuracies are
prefaced to the Yogasudhiikara of Sadasivendra Sarasvati, edited and published by the
Saipskrit Education Society, Madras, (cf Piitanja/ayogasutram with Yogasudhiikara of
Sri. Sadasivendra Sarasvati, I st Edn.1938, pp.v.vi and xiv) in the sense that SadMiva of
Yogasudhiikara was born in Trichinopoly Distract, who sought and obtained his 'great
guru in His Holiness Jagadguru Sri ParamaSivendra Sarasvati of the Kanchi Kamakoti
Peetam...... the 55th (sic.57th) Pontiff. .... .' From the available biographical details of our
commentator, what emerges is that he was the son of Moksharn Somasundra from
Andhra, who, incidentally, was one of the 46 donees of Sahajirajapuram (alias
Tiruvisalur) of Tanjore District, that he was an avaduta, was a contemporary of
Bhagavannama Bodhendra Sarasvati of Kan chi Kamakoti Ptµrn ( 163 7-1691) and was
one who attained final beatific union at Nerur in Trichinopoly District. Siddhiinta
Ka/pavalli was a poetical version of the great Appyya D~ita's Siddhiinta
ldasangraha, rendered by our commentator, Sada5iva, which definitely fits in well
with his life-span from the latter half of the 17th century and the early 18th (as
propounded by Dr.Raghavan) in relation to that of Appya Dik~it [whose life-time is well
settled as 1520- 1592, on more than one ground by Dr. N.Ramesan, former Secretary to
12
YOGASUDllAKAR.A
pet name given him by his parents being Pitchukuppan). At about this
time he was sa.\d to have composed a short poem, Atma Vidya Vitasa,
consisting of 62 verses in arya metre on the glory of self-realization. He
also spun out several lyrical kfrtanas, which displ~yed his ear for music
and his bent of mind with lofty ideals, which, as expressed in his poems,
were to quench his thirst for realization.
the Government of Andhra Pradesh, in his book, Sri Appayya Dik.shita, published by
Srimad Appayya Dik.shitendra Granthavali Prakasana Smithi, Hyderabad, (cf. pp.31 &
32)], while it is singularly incongruous to hold that either Sadasivendra (1512-1538) or
Sadasiva Brahmendra (1585-163 7), the 56th and 58th Pontiffs respectively of Kanchi
Kamakoti PI~ha, rendered it, in view of its impossibility in the first, and of its
improbability in the latter, case. Besides, Dr. Raghavan, in his brief account of
Sadasiva's life, refers to our commentator as a sarryasin and not as a distinguished
disciple of His Holiness Paramasivendra Sarasvti of the Kanchi Kamakoti Pltha. ln our
anxiety to highlight the sages of our land, we should not be oblivious of factual
inexactitudes, when especially the intended purpose of the published book is to cater for
the needs of the University students. (Tr).
13
INTRODUCTION
trance unaware of his selfl Is he not a great soul?' The other retorted by
saying, 'What ho! Without letting his head lie along with his body in the
field but by mounting it on the embankment, he enjoys tli.e pleasure of a
pillow for his head! Is he a great soul?' After a while, when both were
returning the same way, they found Sadasiva lying in the same field but
without any support for his head. They wondered how one, who professed
to scorn all earthly things, could still be so sensitive to criticism. When
this incident came to the knowledge of Venkatesa Dik~ita, one of
SadaSiva's fellow-pupils, he gave vent to his thoughts in the following
couplet: -
Qo1ufMa1R§e;s111ai Cfl<a&Cflf&a1R9&<~f2"lHi 1
~Mltl1Cll<q\C.lti2i;Hifq' ~~f.fH41{ 11 4
·
Even to those who hold the world as valueless as a straw and who have
mastered all the secrets, it is difficult to cease to be slaves to the strumpet
fame.
Such trivial failures and criticisms were the eye-opener, which took him
to the highest heights of Yoga.
4
· This verse is quoted differently (as reproduced below) by some, who hold that
Sridhara Venkatesa Ayyaval was the author of this verse (cf p .28 of Sridhara Ayyava/
caritram in Tamil by V. Swaminatha Atreya, published by Sridhara Ayyaval Mutt
Governing Body.
-Qo~11-rc"/~a1-r<r1-M ~ q:){Cfifc"/a'l4l ~ t
~~~\!~II
This particular verse, however, is not found in the collection of all verses of Sridhara
Venkatesa Ayyaval in Sridhara Stutimani Mala made by T.M.Narayana sastri and
printed in 1919 by Sarada Vilasa Printing Press of Kumbakonam (Tamill Nadu) in
Grantha.
14
YOGASUDHAKARA
INTRODUCTION
YOGASUDllAKARA
Sadasiva, who did not give in to any one's plea except perhaps silently to
Ayyaval on literary matters, gave in to Tondaman's single minded
devotion, who 'clung to the sage (Sadasiva) for about 8 years with a
steadf~tness, which precluded all chances of evasion.' For a ruler of a
State, it was a paramount offer of dak?ina, pure and simple, which
Sadasiva, in his discriminative wisdom, did not want to evade, nor deny
Tondaman the merit, in the aforesaid modus operandi.
11 . 'It was about 173 8 AD that Sadasiva roamed into the forests
adjoining Tiruvarangulam, a few miles off Pudukotah. While wandering
in these extensive forests, he was seen by the then ruler of Pudukotah
State - Vijaya Raghunatha Tondaman (1730-1 769), who was known by
his more familiar name, Sivajfianapuram Dorai. This Tondaman was a
religious man and spent much of his time in pious meditations in the
forests adjoining a lake, which still bears his name. Pleased with the
single minded devotion of the Tondaman, who clung to the sage for about
eight years with a steadfastness which precluded all chances of evasion
Sadasiva wro~e down on the sand certain religious instructions and by the'
same method d~ected him for further information to his fellow pupil
Gopala Krisha Sastri who was then living in Bhikshandarkoil in th~
Trichinopoly District. This Sastri was accordingly invited to the Court
and by a copper-plate Sasana (edict) dated 1738 AD that still exists
grants of land were made to him and other brahmaIJaS, who came with'
him into the State. The Dusserah celebrations as well as the worship of
Dak?inamurti in the Palace Temple were now instituted on the lines laid
down by Sadasiva. The sand, on which the sage had written the
instructions, were carefully brought to the Palace shrine and is still
preserved there with religious veneration and worshipped as the holy relic
of the great sage. From the advent of Sadasiva, followed a bright and
prosperous period for the State and the Tondamns trace all their glory and
eminence to the spiritual influence of the sage. Sa~asiva did not stay long
in these forests, but wandered on wherever his feet led him, spreading
sunshine and happiness, wherever he went.' 5
5
·Quoted from 'Sadasivendra Sarasvati - a sketch' by T.K Balasubrahmanyam, published
by Vanl Vilas Press. in 1909.
17
INTRODUCTION
YOGASUDHAKARA
Yogasudhtikara, besides Atma vidyti viltisa are by far the most important
and impressive. Apart from these, it was held out that other dfpikas for
about a dozen Upani~ds, then believed to have been existing, were
promised publication towards the fag end of the first decade of the last
century. Sadasiva was reported to have turned out a poetic version ·of the
siddhiintalesasangraha of Appayya Dfk$ita 1· in his siddhii.ntakalpavalli.
7
Appayya Dfk$ila Jived during AD. I 520- 1592 (cf footnote 2 supra).
19
INTRODUCTION
May be, the rendition of the English translation does not bring out what is
lyrical in the Sanskrit verses but certainly, it is hoped, it brings out the
portrait of Sadasiva's ascetic life.
8
SadMiva was an advita vedantist. His especial stress on 'abandoning the allurement of
scriptural injunctions' must be understood with reference to the general conditions
that were prevailing in Tiruvisalur (Sahajirijjapuram) during his time. The majority
of the briihmal}as that peopled the village in the latter half of the seventeenth
century were dfk~iras, who followed the vedic injunctions contained in piirva
mimiiqmi, having performed a number of y aj nos and they were not prepared to
admit the easy way of attaining salvation through the eficacy of bhagavanniima,
which was being propogated by Bhagavannoma Bodendra Saras\·ati and Sridhara
Ayyava/. Those interested in details may refer co the book in Tamil, entitled
Sridhara Ayyava/ Caritram. authored by Tanjore V. Swaminatha Atreya and
published by the governing body of the Tiruvisalur Sridhara Ayyaval Shrimatham.
20
YOGASUDHAKARA
INTRODUCTION
9
Cf lakshman Sarup's Introduction to the 1\'igha1J.nt and rhe l\'irukta. pp. Tl-74. 1984
Reprint ( 1920 Pub. M.Banarsidas.
22
YOGASUDIIAKARA
10
· Cf No.l.15 & 16 (NighatJtu pp.37-39) ibid.
11
Cf No. I. I 6 (NighatJ!IJ p. 39) ibid.
12
lakshman sarup's English translation.
13
Cf Lakshman sarup's Introduction to Nirukta pp.
23
INTRODUCTION
to the ear of the disciple, who repeats it and memorises the whole in
course of time in the same form and with the same intonations as taught
by the preceptor. Our highly educated and civilized mind would impute it
to the absence of scripts at the e1ifliest point of time of known human
existence. But the system of anufrava obtains even to-day
notwithstanding printed vedic ·text; for, the Hindu mind considers it a
duty to mankind, to preserve the purity of the vedic sound and virtues
with religious care and composure, to guard against corruptibility of the
traditional codes and to perpetuate the divine revelation for all times as a
means of attainment of the ultimate end of emancipation from the circuit
of life. If one reflects on the various sarpskiiras (refined concept of
virtues), of the vaidika society, with a patiently refined mind subjected to
constant and earnest practice of spiritual absorption over a long period of
time, one cannot but discern clearly the 'spiritualism, scripturalism and
traditionalism' lying at the root of the vedic virtues' for purposes of
governing the created body so that it is irreproachable.' (Cf Sadasiva's
comments on Aphs. I-23 & 1-29).
YOGASUDHAKARA
25. The genuine belief of the MimCirpsakiis is that Vedas are not
merely an arrangement of words perfectly in a particular order,
possessing a dormant potency in them actually, when intonated with
accents in the manner taught by the preceptor, but also are eternal (nitya),
without a beginning (aniidi) and not created by a human author
(apaurwjeya). This visual faith persisted not only in antiquated times but
persisted right up to modem times as it persists even to day. Nevertheless,
it was not without determined but unsuccessful attacks from the other
schools of thought. Tue. Nyiiya and Vaise$ika philosophies were
originally atheistic. They were certainly contradictory to Mimiirpsa. They
became theistic in course of time. Naiayikas, while denying the doctrine
of eternity, admitted the authority of Vedas on the basis of their having
emanated from competent persons having intuitive perception of duty
(sak$fltkrita dharmCinaiJ). The system of Vaise$ika was evidently of much
greater antiquity than Nyii.ya and they believed that the Vedas were the
'Yorks of ~$is, though not of lsvara. VaiSe$ikas were referred to by
Sankara as ardhavainfisikas or seminihilists (cf Sankara Bhii$Ya to BS.
11-2-18). Later Naiyayika and Vaise$ikas freely discussed the nature of
God, while considering the theory of Atman.
27. The Siirikhya and Yoga go together: because the latter is based
on the excellent teachings of the former. Sii.rikhya put forward its theory
and Yoga presented the practical side of it. The systematic thought on the
subject of Yoga Philosophy was pre-existing at the time of Patafzjali and
what he did was, to collect and sum it up in his aphorisms. The Yoga
25
INTRODUCTION·
28. That Yoga held out nothing better than what Sankhya held out,
is not altogether unwarranted. Towards the end, it leaves the perceptible
(i.e. the individual soul) beautifully vague. Emancipation merely means
1
the 'resolution in the reverse order of the Energies bereft of puru.'j(J S
interest' or, in the alternative, it is self-establislunent of the Con-Science-
Power (citisakti) . The problem of Siinkhya was the perplexity of the
relation of purw;a with prakrti in the ultimate analysis, while the problem
of Yoga was no less than the absence of the third principle to connect
citisakti (Con-Science-Power) with prak[ti (the primeval substance). In
this context; it may be said that Vedanta starts where Yoga has left.
YOGASUDHAKARA
14
Cf /nvocatory Verse No.4 to Chapter I infra.
15
Cf BG. TV.42 to 44 (vide footnote 9 under Aphorism III-6.hereof).
27
INTRODUCTION
YOGASUDHAKARA
33. The fust part of the second chapter (i.e. Aph.II-1 to II-27)
~xplains the external practice of the expedients of Yoga in order to show
h~w t~ motivate and counter the mind that is not fully developed and is
still clmging to worldly objects, instead of engaging itself in inhibitive
research operations. A third category of potential practicants of Yoga
cannot be ruled out. Those whose mind is worse than the aforesaid second
category of people by having its own directionless bent and any one who
is a novice to the Science of Yoga, would fall under this category. For
them, the advice of our commentator is that they should start practising
from the second part of the second chapter, that is to say, from Aph.II-28
to Aph.III-4. The rest. of chapter Ill recounts the various accomplish-
ments incidental to spiritual absorption and chapter IV defines
Emancipation. Thus, the Science of Yoga caters for, and is useful to, all
irrespective of caste or creed, to which one is labelled and baptised by
virtue of birth, at any stage of life and anywhere on the globe, who
seriously inquire into the mystery of the 'inner' Life and the 'outer'
Universe, to understand and solve their deeper bewilderments.
INTRODUCTION
'Move in that Supreme Being who sports at the high bosom of his
beloved Lak~mi, who is the (all giving celestial) mandara tree in the
houses of those who serve Him whose locks are decked with the feathers
'
of the exhilarated peacock, whose glorious cheek outshine a mirror, who
is looking up to the moon of the Paramahansas' like a Chataka bird and
from the flute blown by whom music flows in a stream.' 10 ·
9
· Gudalur Narayanaswamy Balasubramaniam, BA (hons), Annamalai University, a
student of music par excellence and the disciple of Tiger Varadachary of the said
Unviersity and the illustrious son of G.Narayanaswamy of Gudalur, Tanjore District
(adjacent to Maharajapuram) the renowned Headmaster of the Hindu High School,
Triplicane, Madras, (Tamil Nadu) in the twenties and thirties of the last century.
10
· The English translation given here, is the verbatim translation of late Dr. Raghavan in
his Prayers, Praises and Psalms (1938 publication of G.A. Natesan & Co. Madras.
30
YOGASUDHAKARA
35. The modern trend of the bhakti cult has lost its m ooring on the
high seas. It is so beautifully culled out by Bengali Baba in his p ostscript
to his English translation of Vyasa (cf Appendix) that I cannot resist the
temptation of quoting the relevant portion in his own words :
INTRODUCTION
Syama Stistri and Saint Thytigartija, followed suit. For·them, it was a way
of worship through 'sound', nadopasanii. The late K K. Shah, a past
Governor of Madras, once spoke at an annual conference of the Music
11
Academy of Madras thus: scientifically interpreted, sound, air
....
18
8 v. VII. 66. 16.
32
YOGASUDHAKARA
37. Yoga as practised in the East, has the answer to such. of these
problems. The Science of Yoga as propounded by Patanfzjali, is not an
armchair psychology or useless verbiage but a perfected practical_way. of
developing self-culture. It lays down the modus operandi to sy;ithes1se
the body, mind and soul, for the realization of the purpose of life as such.
Swiimi Vivekiinandii in his preface to Raja Yoga says:
"The aphorisms of Patanjali are the highest authority on Raja Yoga ...
Each soul is potentially divine. The goal is to manifest this divine
within, by controlling Nature, external and internal. Do this either by
work or worship or psychic control or philosophy, by one or more or
all of these, and be free. This is the whole of Religion. Doctrines o r
Dogmas or Rituals or books or temples or forms, are but secondary
detail."
19
· Cf Article published in Indian Express, Bombay Edition [6-4-1990] by G.J. George,
entitled, Scientific Study of Vedic Rituals. on the eve of the proposed Atiratra slated
to be performed between April 28 and May 9, 1990, at Kundoor in Thrissur District
of Kera/a on the banks of Chalakudy River
33
INTRODUCTION
ACKNOWLEDGMENT
YOGASUDllAKARA
Bombay
14th April 1990 S. Kothandaraman
Bombay
31st March 2007. S. Kothandaraman
~~:I
[Obeisance unto the teachers]
[Samlidhiplida}J]
SPIRITUAL ABSORPTION - CHAPTER - I
[In,,ocatory Verses]
~ ~ ~Jlql;qa~f&: ~lcfr>1qf4tqfllcfi
G~l4fa II
Here, verily, the revered Patanjali expounds the usefulness ·of
wise application of the Science of Yoga, as bestowed by the scriptures.
~ ~'r•11:t~t1~"4'l c~)
(atha yoga-anu.Slisanam)
1. Now begins instructions on Yoga.
3Bf ~: ~:, 31~f;tj'le512f~ I '¥ ~' mr
~lal2J'I: ~: cif41j~llfl~ ~{UlPl1-f ~ll{;;;ilij)~~ f.<l~H
&ql@l4d ~: ~: ~ ~ll{;;;i~ I ({"~ ~
Ch~~~ck~Chl'41<4 51f8qm~lJl5lRN1c;cf> ~ ~: . I ITT
~: fi>1~1ffisfi>1~1a~ 1 ~ ~ Rh1f4 ~: 1 ~ IB 84~011-
~Ch(tjl~:©"i~qait_ I ~~ - ~ ~ ~ R{IC6J4R1 I ITT
~ ~ ~Lfll'41ai ~ ; ~ RS::lt">~1RqRv1rif<t1'{ ;
1
pada dvandva may also be taken reverentially to refer to the 'pair of feet' of Patanjali.
2
· This refers to SadiWvendra Sarasvati's Preceptor, (guru) Srimat Paramahal!JSa
Parivriijakiiciiryavarya Sri Paramasivendra Saravati.
3
· PatJfndra means Patanjali.
1-1] 37
SAMADHI PADA
~tt~ i3FR1 ii: Bfl2 ~ 'i 'l"i =c=tj ;i Cf) I<!;I Rl (tj)~ l'i ~uni~ I ffi:j l{i Ifu ~Hi ~ .
~alil1f<14l'""l~'i "{!OG:B~4Cfl1Q~CflaH~ ; 5l~IHiBCfl&<1RF:fl BB=tlR~1~
R~Q&lO( 1 ~ :r.r ~:;i~qf{c~1~'"l1cif.{1~~&~1llafQ Rl'C1fQ
~~~~:II
Here, the word atha means, 'begins\ and of all meaning
~auspiciousn~ss' 4 · is one. Yuja Samiidhau - union in spiritual absorption ~
is the essential element of yoga and so yoga means spiritual absorption.
The instruction on y oga conforms to the science of hairal)yagarbha and j
4
Properly speaking 'auspiciousness' is not the sense of 'atha' but the very utterance or
hearing of the word is considered to be indicative of auspiciousness, as the word is
supposed to have emanated from the throat of Brahma. - Vaman Shivram Apte.
5
· Brahma: One Lord of what exists, born from a golden egg out of seed deposited in
water. But cf B.Y. X.121. There, the burden of the siikta is Kasmai devaya havi¢
vidhema? - 'To what god have we to apportion the oblation?' and, by the last verse,
the answer is Prajapati [.~Y - X.12 I. IO & I].
~~i'Cl~i11~"4l~~~"i1T~I
~~~q'l"f)o;;i1~~~~~11 }Q II
fuu~·J~: flin*tlc11J ~ ~: ~ 31Ttfu\ I
lf~~~~~~~ II I II
MacDonnel/ says (cf A History of Sanskrit literature p. 115) that this last
stanza (X.121 . I0) is added to the poem at a later time to proclaim the unknown god
to be Praj iipati. If so. the whole of the hiral!)'ag arbha sukta 121 falls fl at without
purpose or content. Why raise a question without answering it? He also says (cf
Vedic Mythology p . 6) 'the tenth and the greater part of the first book of the 8gveda
are, therefore, more likely to contain later conceptions than the other books.' Cf
~V. Yl-53-2 where Prajiipati is identified with Savitr. the sun. Can it be said that
Mandalas other than ten does not contain verses of later development of concepts?
It may, however, be seen that the order of the hymns has followed the fami ly of ~$iS
and more or Jess in the order of the deities, to whom they are addressed. These were
revealed over several millenniums and were, long after, brought into a collection
(sarphitii) from surviving families. Cf I;? V. X.80 - Vr~iikapi Sukta - Here Vr$iikapi
represents the sun in Orion (mrgasiras ), coinciding with the vernal equinox. By the
time the Taillirfya S arphitii came to be compiled. the sun has further receded to
Kriuikiis , where it coincided with vernal equinox. Here, Prajiipati represents the
sun in K(iuikiis (cf The Orion, by B.G. Tilak).
What else is Prajiipati? In TS. II 5.7.3. and Vll.5.7.4. it means sacrifice.yajno
vai prajapatiJ:i. In TS. Vll.2. 10.3 it is synonymous with year sarrrvarara}_I prajaparih
so that, when the course of daily. fortnightly. bi-month l~ and half-yearly sacrifices
are completed with Vi ,\ uvan and Abhiji1 days providing the equal day and night
38 [I-1
YOGASUDHAKARA
phenomenon at the two equinoxes, a year comes to an end and another starts.
Nevertheless, Prajapati is clearly identified with hirawagarbha in TS.V.54. 1.2: -
.... fg(OQIJ'Cf: 4itloh!i'll'<! $i<ll~{ql ~'!;jiff~~! ~{Otlljq: . . •
The kaf:i in the siikta X-121 is identified with Prajapati in TS. I. 7 .6.6. :
prajapatirvai kal). ·
The Hirawagarbha Science, thus, includes Agnihotrta, Dars apurnamasa,
Soma Sacrifices et al by perfonning which, in the manner prescribed, one does not
return to life with body but become a Manu to govern future creation.
In fine, the instruction on yoga Science is for all who aspire for emancipation,
irrespective of whether one aspire to become bodiless or wishes to merge with the
Supreme to cut off the cycle of life.
6
· KaJ:i is kevalam in the sense that it is one and absolute; Kaivalyam is d erived from
kevalam.
7
The three energies are three gu{las viz. satva (Illuminative), rajas (active) and tamas
(inert) energies.
1-1) 39
SAMADIDPADA
s. The one-pointed mind is the Cognitive (or the Seeded) Spiritual absorption, referred to
in Aph. 1-46 (but cfAph.1-41 to 1-46). The restrained mind, having further
restrained all the residual habitual potencies, (i.e. saf!lSkara .Se~), is the Ultra-
Cognitive (or Seedless) Spiritual Absorption. referred to in Aph. I-51 (but cf. Aph.1-
47 to 1-51& IY-27.).
Now what is samskiira sesa? . Samskiira means all those purificatory
ceremonies [Manu mentions aboui 12 (cf MS.f!-2727)) in connection with a being
right from entry into the womb till its death, i.e. from puf!1Savana, slmantonnayana
till funeral rites. Here, it means the impressions gained of the efficacy of these
saf!lS/car as together with the fear of the consequences of non-performanc~ thereof. It
is habitual, because one becomes habituated in them by virtue of doing them as
one's duty in terms of vedic injunctions. It is residual, because it remains to be
restrained at the end of Cogniti ve Spiritual Absorption. When even this and other
potencies that arise out of practice in the spiritual absorbent cognition, are
completely restrained, the y~gi is in Seedless Spiritual Absorption. .
The yoga or union, as we see it in both the karma krmda and jiifJna klm~a, ts
essentially a mystic approach to attain emancipation. Patanjali, in these apho~sms,
confirms it. Sutras 1-23 to I-29, we shall see as we progress, are more meaningful
for those who are interested in, and quali fied for, the path of mysticism. The
technique in these aphorisms is just japa on Om, the prasthanatray a (A UM) and
meditation on its meaning. This turns the consciousness of the practicant right about
in the direction of his goal, viz. Emancipation, removes all the obstacles and the
complete se lf-surrender does the rest. The long and arduous path of minute ment~l
control, explained in other aphorisms, is by-passed. The mystic path, however, ts
equally arduous, though seemingly simple. .
The problem of spiritual life and self-realization would be all too easy tf
aspirants had only to sit down and make their minds empty in the ordinary way!
After all, is it not that religion scarcely means going to temple or doing worship
with all pomp and sophistry but essentially one of what one does with oneself when
one is so litarily alone all by oneself? May be, it clicks with the intensively intense
practicant but in majority of cases, when indeed the mind is empty and if it becomes
the devil's workshop, what is the means to prevent it from becoming as such ?
Therein lies the importance and efficacy of the aniidi saf!lSkiira (the beginningless
refined concepts of virtue). If the residuary saf!1Skora is not restrained. there is no
emancipation and if there is no emancipation, recurrence of birth is a certainty.
Thus, saf!lSkiira becomes as circulatory as recurrence of birth. both of which is no
less arduous to restrain and avoid .
40 [1-2
YOGASUDHAKARA
min11'1C!Mf.t(l!f: ( ~)
(yogap cit'ta vrt'ti nirodalJ)
(2) Yoga .is restraint of mental operations.
~ ~: ~'(C'IQScHO?Al"i'( ( ~)
(tadli dra~u!J svarilpe-av~thlinam)
(3) Then the stance of the perceiver (is)
in his own Self (the Real Self)
9
· griihya (recei vable) cf Chart under Aph. I-41.
1-4) 41
SAMADIDPAl>A
C!Mff1~cqfi:tan1 (~)
(vrt 'ti-siirfipyam-itaratra)
4. Conformity to the operation elsewhere.
10
- The crystal remains in its own self-contained nature, when the super-imposed red
flower is removed from under it.
42 [1-4
YOGASUDHAKARA
the red colour of the flower pervades apparently the sphere of the crystal,
the crystal does not lose its own nature. 11
it. Conversely, the Con-Science-Power becomes possessed of the states, which are
inseparable from the function of the mind.
It is relevant here to note that all the six darfonas of the Indian Philosophical
systems (viz. Nyiiya, Vai.Se$ika, Saf'flkya, Yoga, Mfmaf!J.Sa, Vedanta Dadanas) claim
the achievement of the summum bonum of life in the final emancipation. Some
modem philosophers think, these are separate and independent of each other. Others
hold, these are not contradictory but contributory to one another. Yet others
maintain, neither schools have any basis for their assertions and that these darsanas
are the successive steps of one and same ladder.
A critical analysis of these different schools of thought is not on the cards of the
dissertations of our commentator. Yet his comments on this and the previous
aphorisms, taken together, demand our serious attention to understand them in the
proper perspective. Against Aph.1-3 he comments that the Con-Science-Power has
only consciousness as its characteristic content but does not have the operations of
energies (gu~as) and on Aph.I-4 he implies that the Con-Scien ce-Power becomes
possessed of the states, which are inseparabl e fr.om th e functions of the mind. Thus
the mind operates only when Con-Science-Power is in association with it. When the
mind disappears (cf Aph.1-51) in Seedless Sp iritual Absorption, the Con-Science-
Power is in plenary glory, self-sufficient ·and most beautiful indeed! The vice versa
is an impossibility! Then, the question arises which controls what? This is exactly
what is indirectly hinted at here.
Yoga Dara.Sna has admitted without much argument the twenty-five Principles
of Sarilkhya including puru$(1 and Patanjali makes no secret that his Yoga Siitra is
composed in the excellent teachings of Samkhya. Thus, his yogic technique is not
based solely on Samkhya but is presented with what is excellent in Scunkhya. The
problem of the relation between puru$a and prakrti is the most perplexing in
Siirilkhya Philosophy. The union of the two is simulated to a lame man of excellent
vision mounted on the shoulders of a blind man of efficient feet for the very purpose
of emancipation. (cf Samkhya Karika 2 1.
~~~ ~~'
~ \44l•if{'l~i1 : wi: II 2 1 II
Though the analogy suffers incongrui ty in as-much-as the lame and the blind
are both conscious in different bodies with a division of labour between them as
regards perception and movement, one of which is lacking respectively in each
other, yet the purpose of a common goal is propped up to support the analogy. Even
then it falls flat. The perceptible (i.e. the intellective essence - mind or buddhl) has
the interest of both enjoyment and emancipation (cf Aph. TI-18). Puru!fO (i.e.
perceivable in conjunction with Con-Science-Power) has no interest except the
interest of perception of the perceivable (cf Aph. 11-21 ). Even according to
Sarhkhya, puru$a is a disinterested and a passive spectator so that, to pursue the
analogy to its logical end, the lame may be carried away otherwise than
1-4) 43
SAMADIDPADA
~ friile&&{l'"ii ~Ri'11fit<h"11ii1~ -
Now, he (Patanjali) proceeds to say what the mental operations that
should be restrained, are -
~: qfk1U4: fcffise1fcffise1: ( ~)
( vft 'taya}J paiicatayya}J kli~fa-akli~fiilJ)
5. The operations are five-fold; painful and not-painful.
emancipation according as the fancy of the legs of the blind takes! Sankara
demolishes this analogy by commenting on Brahma Siitra 11-2-7 thus:-
.... .Sltll'1@'114a"41tS{>tH=<i ~GIW"41~fflllf4 T.l" o<ll: ~f4g<"ifqfffi0i"'"llj44Rl : I
41n@RM~ ~ ~ ~'llt11j'4lGtGR~: I ... 4<41f'H~ ~
~ 'illl1Ci441'314 G' swf<fl{ilf"lfi!H"fllfcil(lll: 11
Because pradhiina is non-intelligent, puru$(1 indifferent, and there is
absence of a third (principle) to connect them both, there can be no
connection of the two. And if (their) relation exists on account of fitness
(puru$(1 being the knower and pradhana being the object of knowledge, the
one presupposes the other), liberation is an impossibility because of the
indestructibility of the fitness. The excellence of Supreme Self (Con-
Science-Power), however, is that it has the inactivity from its own stand-
point and driving urge from the stand-point of Maya (the self-expressive
principle).
Swami Vivekananda has, in a couple of sentences explains the chief differences
between Siimkhya and Yoga systems thus: "... the two most important differences
are: first, that Patanjali admits a personal god in the form of a first teacher, while
the only god the Siimkhya admit is a nearly perfected be ing, temporarily in charge
of a cycle of creation. Second, the Yogis hold the mind to be equally all pervading
with the soul, or puru$(1, and the Siirhkhya do not". (Cf Vivekananda's Raja Yoga -
(Preface)].
44 fl-5
YOGASUDHAKARA
~q101fccqt:ff:4fq&>t"Gf.t~1~dll: ( ~)
(pramlilJll·Viparyaya-vikalpa-nidrii-smrtaya.fi)
6. (The mental operations are) (1) Real
Cognition; (2) Perversive Cognition;
(3) Fiction; (4) Sleep & (5) Memory.
12
Cf Aph. II-3 & also note 5 under Aph. II-4.
1-7) 45
sAMADmPADA
~: !1q1011f.t (\9)
(pratyak¥J-an umiina-iigamii.IJ pramiiIJiim)
7. The Real Cognitions are: (I) Perception
(2) Inference and (3) Verbal Cognition.
The purport (of the aphorism) is that the real cognition are three in
number as aforesaid, viz. perception, inference and verbal cognition. The
reflection of the Con-Science-Power, which is the plunging entity into the
completed operation of the mind, is the consciousness. That it is
instrumental to mental operation, is the measur~ of proof. That very Con-
Science-Power is the common sign of consciousness. There, the mental
operation about the general and specific objects of knowledge through the
sense organs, such as eye etc. (i.e. the five organs of direct perception) is
the immediate perception. In that mental operation the reflecting Con-
Science-Power is the real cognition. Thus, through profound
concentration the quite well known distinguished mental operation by the
special light of the Con-Science-Power is the direct and immediate
perception. The result is, the knower is the Con-Science-Power (i.e. the
citi-sakti).
The mental operation that predicates a proposition by knowledge
determined through distinguishing mark, is Inference. There the reflection
is syllogistic reasoning.
The mental operation that determines the sentence and its meaning
through knowledge of the word and its meaning, is verbal cognition.
There, the reflection is the sense of words.
46 [I-8
YOGASUDHAKARA
Just because inference and verbal cognition are both equally valid
perception, they are not to be related without exception. 13·
fC1q@) f'lU41*11~¥H1%_4S4ffita'l ( l)
(viparyayo mithyii-jiiiinam-atat-rupa-prafi${am)
8. Perversive cognition (contrariety) is false knowledge
established in a form not its own.
13
What the commentator has in mind is the authority of vedic Scriptures.
1-9) 47
SAMADHI PADA
3l'ttlCfSk441€'5~"il ~fi:tf.fS::I ( ~ o)
(abh iiva-pratyaya-iilambana vrt 'ti]J-nidrli)
10. Sleep is the mental operation, seizing
the cognition of absence.
3ll'{ttfc:tq41stist'f1q: ~: ( ~ ~)
(anubhlita-vi~yli-asampramo~IJ smrtilJ)
11 . Memory is the absence of destruction,
(i.e. retention) of the experienced objects.
31\4itt&<IH.:ll\4i afiit<l!1: ( ~ ~)
(abyiisa-vairiigyiibhyam tan-niroda/;1)
12. Their restraint comes from practice
and non-attachment.
ml f~t11 ~SCQ.ITT1: ( ~ ~)
(tatra sthitau yatna}J-abyiisal;t)
13. There the practice is the perseverant
effort for steadiness.
~: *44ii~<t: B~'ilfuBftjao>j)~l'"H:i%1\14~
~tj~fll l~l~I~ -
14
· Cf Ast .Adh. (PoIJini) 2.111.36: BC('IRlfi:l&><ul ~ 1 ~ 1 F-'ifihilc<fl48<il~ ~ Cffii&l'T 11 The
locative is (sometimes) used to denote the object or purpose for which anything is
done, thus:
~ ~ ~. <a<il~f"fl'.ii"1<9_ I
~m~. -mra~~: 11
One kills the tiger for his skin; the elephant for his tusks, the camari cow for her
hair and the musk deer is killed for its musk.
so [I-14
YOGASUDHAKARA
~ 9;'6t4<9Qlet101&~w4'l ( ~ ~)
(tat-param puru¥1-khyiiteJrgulJ{l-vaitr~IJYam)
16. That which is the complete indifference
to the three energies (gu.vas) arising from revelation
of Puru$(1 is the highest non-attachment
fi>1~1aB41~1B q1c:tj~ :10 l~ll ltGCfll Bi't:l l'i 1f&~n>f'q
~: ~: d'8"ll<!:~ltt~Ul*"l~Cl~I~ tjQw4 c:fCl,
~{IH~M~~: II
Through acute practice of cognitive spiritual absorption, the self,
isolated from the three energies of the primary substance (pradhiina), is
the revelation of Puru$(1, which is direct perception. That, which is the
complete indifference to the activities of the three energies, is, therefore,
the highest non-attachment.
~ R{C'Lll ~ w:rrf~ -
In this manner, having defined practice and non-attachment, he
(Patanjali) tells about the spiritual absorption that can be achieved by
them-
fctttcfifttetHl4'<if~dl*'411'1itlt( tiS4~ff1: ( ~ \9)
(vitarka-viclira-iinanda-asmitii-rllpa-an ugamat samprajniitalJ)
15
· Cf Aph. II-29. These are Yama, Niyama, Asana, Praniiyama, Pratyahiira, Dharana,
Dhyiina and Samadhi. ·
1-17) 53
SAMADIDPADA
16
Samskiira 5e:ya means the impressions gained of the efficacy of purificatOl)
ceremonies, together with the fear of the consequences of non-performa nce thereof.
( Vide note 8 @ pg.39.)
17
Cf Mundakopani.~ad. l-( i)-3, 4 & 5.
1-19) 55
SAMADHI PADA
·~-s:tcftlf~ffieq1f!tst*1i'{J~ $d~tU¥( ( ~ o)
(sradtlhii-vTrya-smrti-samiidhi-prajiillpfirvaka itare~m)
20. This is preceded by faith, prowess, memory,
spiritual absorption and intellective vision
in the case of others.
~ ~ ~ q{~t41~'iflifa ~: ~ 1 m +i10*ltf~
cil;flq\J11l!a I ~~ ~ -
'aqR:q'R{t~ ~ ~sfq T.Tfils~: 1
18
BG. VI-46 - Kr?fla tells Arjuna.
·
19
· Faith is to believe in what you do not see; and the reward of that faith is to see what
you believe in - St. Augustine.
20
· BG. Vl-46.
1-21) 57
SAMA.Dill PADA
spirit (iitman), there arises knowledge or' bearing the truth in one's self
(!tambharii prajnii).
These (the first four 22 ') precede the ultra-cognitive spiritual
absorption, which is attended with the intellective vision.
In the case of others (mentioned in this aphorism) means, in the
case of the contemplative (who accomplish through systematic process)
mentioned posterior to videha and prakrtilayas (who are dependent on
objective existence, mentioned in the preceding aphorism).
ffia+i~•1141q1esc: ( ~ ~)
(trvra-samvegli.nli.m-lisanna}J)
21. It is imminent to the
extremely vehement (yogis) .
22
· The systematic process viz. faith, prowess, memory and spiritual absorption, together
with suppositionaJ and deliberative, reflective and non-reflective thought
transformations. Cf Aph. 1-17, 1-41to1-44 & the chart under Aph. 1-41.
58 [I-22
YOGASUDHAKARA
¥!5;q&11fg;(qfS((qi'd(1lSfif fq~jq: ( ~ ~)
(mrcJu-madhya-adh imiitratviit-tato-api viSe¥JlJ)
22. There is also a further distinction
according to the degree of mild, middle
and intense vehemencies.
23
By using the word 'eva' (only), our commentator's point is that the yogis are of nine
kind, the degrees of mild, middle and intense being built with in each of the three
degrees of mild, middle and intense vehemence. Hear _ Vyiisa's comments on
Aph.21 : -
'ft ~ 7,q <AfiRI ~ I ~ ~ I ii{l"qT - ~ "IE4lq141Sfil"!i'llq14 ~ I
03; %q1<1fo1Fcit1: I~ "lt4ti~'i@lsniE! i1 mi I ~ >1t:4")q1<H'(l\4ISfil"l l>1lql"l ~ I
They, the yogis, are indeed, of nine classes. They are those who practise mild,
middle and intense methods. That is to say, they adopt mild method, middle method
and intense method. There, the mild method is of three kinds, such as mild-
vehemence, middle-vehemence, and intense-vehemence. Sim ilar is the middle
method and intense method.
1-23] 59
SAMADHI PADA
~ aq1lll'"fFl5)4~!(fllfci -
Now, lie (Patafzjali) shows another means of gaining the most
imminent spiritual absorption (in the following aphorism) -
lSfJUlf01!1141il ( ~ ~)
(lsvara-praIJidhanat-va)
23. Or from profound meditation on lsvara.
~W ~: I afB:l;::q\y:J)\l ~ ~ICl<ilftj~l~: I
ciflili;lfl~ciiOJ: ~: I ~mt m
fPil\l~<ilR!:'"ll ~: mm
' $~J4 ~ ~Y«j ' ~
~l\l . ~
fF81{1~r CiLl!AH. "fcl
g'Cl~AjlJcDllCil <qTq: I ~
24
· Asaya : Cowell renders its meaning dear thus: 'Stock' or 'the balance of fruits of
previous works (actions), which lie stored up in the form of mental depos its or
demerits until they ripen in the individual soul's own experience into rank, yeats and
enjoyment'.
1-25] 61
SAMADHI PADA
25
· About this connection, Vyiisa in his commentary on this aphorism, says: t~ ~
~ =i 'I.ill ~ 'IIT?ft 1 isvara .neither had, nor will have, any connection with those
bonds.
* ti4~oi1"1f>ifa 41oHH'l 1
62 (1-26
YOGASUDIIAKARA
~ "{Rff ~ ~: {j)~(1:1\cTISfT1 ~ I
~ fctf:iifta1r@ i1{lg~q ~= 11 ~
~~~-
Now, he (Patanjali) defines His (lsvara's) appellation -
1-27] 63
SAMADIDPADA
~~~,w~~~
t141&~q~~f~ra ~ -
<1¥if4t<fC::~lcFt'{ ( ~ l)
(tat-japaJ;rtat-artha-bltiivanam)
28. Its repetition and the development of its truth.
"ffil: S4~~d"ilfi4~1"f1s~H ( ~ ~)
(tata/;I pratyak-cetanli-adh igamaJ;rapi-a11 tarliya-ablt iiva Jrca)
29. Thereupon, ilie attainment of the inner soul
and the absence of impediments.
oq1f~H'('t:414~4>iliS4q1ssa:1&~1fu<M\llktf!:~f"tlS~
~S4qf~at€ttR ~'1fu~s;a<1£11: ( ~ o)
(vyiidhi-styiina-sam.Saya-pramii.da-iilasya-avirati-bhriintidarsana
alabdh abh il.mikatva-anavastltitatviini cit 'ta-vik$[!pii}J-te-antarii.yii.IJ)
30. Disease, Unctuousness, Doubt, Inadvertence Sloth,
Incontinence, Wrong understanding, Non attainment of
mental plane and Instability - these distractions
are impediments.
Those that confuse and scatter the mind away from spiritual
absorption are nine distractions, which are the impediments of
concentration. Fever etc. caused by the inequalities of the three
detriments of the body (viz. the three humours - gout. bile & phlegm) is
vyiidhi (disease). The inertness of mind is styana (unctuousness). The
immersion of knowledge with a pair of incompatible alternatives is
samsya (doubt). Want of fulfilments of non-violence, truth etc. is
pramiida (inadvertence).
Alasya (sloth) is the absence of exertion of the body, speech and
mind on account of heaviness. Greediness of the mind for sensual
enjoyments is avirati (incontinence). Mistaking one for the other is
brfinti-dadana (wTong understanding). Inability to obtain spiritual
absorption for whatsoever reason is alabda-bhumikatva (non-attainment
of mental plane) . Even after attainment (of the mental plane) unfixity of
the mind on the attained plane) is anavasthitatva (instability).
66 [I-31
YOGASUDllAKARA
s:&c(Jlf•H•lU-R·iNtllti*tllfB1%11ftl ~: ( ~ ~)
(dul)kha-daurmanasya-angamejayatva-sviisa-pra.Sviisli
vik~pa-sahabh uvaJ,i)
31. Pain, dejection, trembling of the body
·inspiration and expiration, are the
companion of distraction.
~~:~I l~-
n
q~€fl<11rii'""lm G14ri~9' , fp::if~·ik')'""ll'.l~·il\Jil4(tj~ , ~ lflJ11~·1-
B"'l~ilM 1 m: ~: 1 ~ {:qct>ftj{l~ 1 >ITUT: >r-m-B: 1 "ff TI ~
fcrom I a:m Cff ;grn) ~1~1ipqCfiftj~fir, >r~: 3il'ff\1lA"fCf>ftj;(1~,
ai~·il\Jl~~ ~:,
''ili.0.,_Cffl~q R-<B~l~CI Jll~lfOI tjlC"J~q_' I
~ ~ ~SjjqOll<°l I 3IB ~ ~:<©1<;41 fcre:ltf: ~ '14C1R°1,
~ <qcFffif'4~: II
The product of the said disease is pain. The following are the
three-fold distinctions of distraction relating to soul (viz. iidhyiitmika
iididaivika, and iidibhautika - pain caused by mind and body, that caused
by destiny and that caused by created beings).
Irritation of mind on non-fulfilment of desire in sensual objects is
daurmanasya (dejection). The movement of all the limbs of the body
(without steadiness) is angamejayatva (trembling of body). This
unsteadiness is hostile to suitable postures for profound spiritual
absorption.
One of the five life-Winds in the body (apiina), which goes
downwards, is sviisa (in-breathing). It is opposed to recaka (emptying of
the lungs). The breath of life (priiIJa) is prasviisa (out-breathing). But it is
1-32) 67
SAMADIDPADA
a&fd~!:i1$'.fqCfia"tq1~: ( ~ ~)
( tat-prati~dh ii.rtham-eka-tat 'tva-abhyiisa.p)
32. Practice of one truth (is the means)
of their prevention.
28
· What happens naturally to a practicant is. when he breathes in. the stomach and the
navel area gradually go forward pressing the diaphragm down to enable the lungs to
take the maximwn wind and, at the same time, to acti vate apiina wind, which flows
d ownwards. While breathing out, the whole process is reversed to enable the lungs
to evacuate the maximum wind possible. The fundamental point is that the
breathing in, and out, must be gradual without any artificial force to fluctuate the
limbs.
68 [I-33
YOGASUDIIAKARA
Cll~Filfiqf{~1~ *
~ Cfl-0~&&{ I
"ffif· fuf~~~: ~II~ II
To destroy those troubling distractions, the one truth (that of)
lsvara should be practised. Practice means the efforts to enable the flow
of the mental activity with one truth within the scope of the mind. That
practice should be served firmly, constantly and earnestly for a long time.
If zealously practiced (in this manner) the impressions of dise.ase (in the
mind) go· to destruction in a minute.
'It is enough if efforts are directed towards abandonment of
impressions lurking in the mind and, in the process, _all diseases get
loosened in minutes', so it is said.
31¥ fiq~1a~{t\~Cfl1£Jffiq1lll'"( 'ihft' - ~C"'Qlf2: '~'
~f'4'""ci'i' *f~'8l{1Ch'ilt? -
Now from the aphorism starting with 'maitri' till the aphorism
starting with 'yathabimata' (cf Aph. I-33 to 1-39), in seven aphorisms, he
(Patafljali) explains about the means of obtaining one-pointedness in the
mental plane of cognitive spiritual absorption.
belong to me', then on realizing that pleasure is produced for their own
self, passion ceases.
Not only passion but also blemish of unendurance, manifestation
of jealousy, envy etc. on another's property, disappears. On disappearance
of passiOn, jealousy and envy the mind becomes as placid as that of the
impure rainwater during the autumnal season.
In the same manner, pain closely adheres to that of the pleasure.
Any one's notion that 'All this pain should not befall me, is hatred.
Moreover, due to incapacity to ward off the revengeful heroic
sentiments29·there is always heartburning in virtuous men. If one were to
show compassion towards the suffering entities in a manner such as 'Like
myself, the disagreeable pain should not befall others', then the
abhorrence in revengeful heroic sentiments disappears.
. Not only hatred but also resistance to painfulness, consequences of
selfish comforts, arrogance operated by pride, etc. vanish. This arrogance
is referred to in Bhagavadg'fta [cf XVI-14 (2nd hemistich) and XVI-15
(1st hemistich)] thus: 'I am the master, the one whose lot is enjoyment. I
have achieved success. 41 am endowed with strength and happiness. I am
affluent and of distinguished parentage. Who else is there to equal me.'
(Daivaurasampadvibhaf{a Yoga). Retreated from both sides, the .mind
then becomes placid.
Naturally, people do not practise moral virtues but practise sin. In
merit and demerit, therefore, contrition arises. If one should delight
oneself in the company of virtuous men, then, with that inclinatio~, one
gets engaged in meritorious acts vigilantly on one's own accord. In the
same way, by neglecting association with sinful ,men, the demerit
disappears by virtue of that very act. Hence the transparency of mind,
free from repentance. 30·
29
· The heroic sentiments are (I) Diinavlra (chivalrous liberality); (2r Dharmavfra
(chivalrous piety); (3) Dayiivlra (heroic compassion); & (4) Yuddavfra (chivalrous
military prowess.
30
· The intention of Patanjali, under this aphorism, is to juxtapose the one set of
quadruple with the other viz. friendliness towards happiness, compassion towards
misery, joy towards virtue and neutrality towards vice. Of course, pleasure and pain
are associated with passion and hatred, with consequential accumulation of merits
and demerits. Apparently, therefore, our commentator seems to have elaborated on
them; but Vyasa puts it succinctly thus: ~ rihff"l l Ctf~ctfii1<:! mWrT 'q'ftq:;tf ~ ~?
ml tic:f>llfii l ~ ~'!§fi'i•i)• 11 q~ ~ ~ ~ ~:~ ~ ~0111 1"'"1$~ ~ a:i~u zi~ft~'{Cla;ll 'l 1 ~
1-33) 71
SAMADHI PADA
Objection: The association with virtuous men is fraught with the object of
gaining good conduct and so yogis are not free from attachment
because of rebirth on that account.
Reply: It is not so. Here, in the case of the passionate man, the cause of
his being born is in fulfilment of his desire. However, in the case of
the ·yogi, his having fallen into being is owing to the merit of his
actions being neither white nor black. And the revered author,
Patanjali clarifies this point by saying further on at aphorism IV-7
thus: 'The action of the yogi is neither white nor black while that of
others is three-fold'.
So, with the development of friendship and with the destroying of
passion etc. steadiness is achieved and the chaste mind obtains rhythm of
one-pointedness. It is said:
'Abandon vigorously false irt'l.pression (ignorance)
by courageous efforts; if thou bindest steadiness,
then practice sufficiently until entering into rhythm.
~~~~lIBT:I
~f~~~al ~ ~ 5llOIR£1t?l(l II efa"
a:nqqfucffB~'i G~lal -
<:r: 51 IoIqcH *10! ""?\~ "(1 fY ""?\: ~ 1l:Cf IB I
511011*1"1""?\~ <iR: q;Jo4'1 ~1l1al:c;:qif>: 11 ~ I
3IB: 511014'1:*1"1""?\lll: ~lftji:tjlfQIOIR!'I~ ~ frPJQ:Ja I ~
BQfl!~ ;r ~:, ~ ~~l"il~Sfq muT ms:C)~l"lH0=!11' I ifq-q_;
ftj&l'i("tj'i ~ ~ ~ I ~ (~ muT 'i IffF:h~li£9---cHfl a'
~ waoq1~aMR1 ~ , ;r ; ~j("qOl(tjf'4 ~~~'il::t ftjftjfa3a0=!11' I
~ qcfaq1~Qa: 5a1Btj'fl ~ ;r a1CfHl'8l'ifll fci'Qa ; ~
$lO\ll(ll1ql2'cflqct~ctfAIC!:("ll: mW cqqfc:r l ~ ~ - '~
a~1iia : mur: ~1.nci B:1Jcti'5t1 ~ 1 a:rn: >i1011~1iiq120tj'i >Tfll1" R~CG:
Wa" R1~Rf©0~~ Bfhl"(l~ChlQctlq~ ~ ~: 11
PrliIJasya means 'of the wind that has gone into the body (lungs)'.
Prachhardana means the evacuation (of the wind that has gone into the
lungs) gradually outside through the right nostril in the measure of 32
mlitras.n. After having emptied thus and after having filled (the lungs with
wind) in the measure of sixteen miitras through the left nostril, the
retention of that breath thus filled, again by the measure of sixty-four
miitrlis is suspension-within.
Retention of the evacuated breath outside in the measure as
aforesaid is suspension-without. With this ex~aling and ·inhaling breath,
together with the suspension within and without, becomes the three-breath
exercise.
When the movement of the breath is held back as aforesaid by this
three-breath exercise, the impurities of the mind are completely burnt. To
that effect, the vedic text is: 'Just as the impurities are cast off while the
32
Miitrii is identical to nime$a (which means the twinkling of the eye). The time taken
to pronounce one syllable is nime~a. The nonnal time taken for a breath (one breath
consists of one inspiration and one expiration) is, according to the ancient seers,
twenty nime?aS. Also, 2 nime?as equal to one truti, 2 trutis to one lava and 2 lavas
one k?GIJG, so that a k$af}a is equal to 8 nime$aS. Thus, 16 matras equal to 2 k$(1f}as,
32 equal to 4 and 64 to 8.
1-34] 73
sAMADmPADA
~etal ores are being burnt, so also the sinful actions indulged in by the
limbs of the body are burnt by keeping the breath in check. 33 · There,
Vasi$.ta shows the proof, thus: 'indeed, the pulsation of the prana pavana
(life essence wind - causa sine qua non) is the pulsation of the mind. A
wise one should make efforts with steadfastness to wane the pulsating
life-essence. Owing, therefore, to the concomitance of life-essence and
mind throbbing (praJJamanal;spandayoh), the mind is kept simultaneously
in check when the life-essence is held in check. 34·
Objection: - Is it not indeed that the mind and life-essence are not
concomitant union of throl;>bing because, in deep sleep, tpe mind is not
moving while the life-essence is acting?
Reply: - Not so. Because, having dissolved in to the life-essence , the
mind only disappears.
33
· Neither Vyiisa's nor the other five commentaries, Bhojavrt'ti, Bhaviiga1Jesa, Niigoji-
bha.c.cavrt'ti, Ma!Jiprabhiior Candrikii (cf KSS-83 ), have elaborated on .this aphorism
except this Yogaudhiikara (by Sadiisiva, our commentator), which is included as the
sixth commentary in KS-83 . The Hindu thought believes that between the physical
energy and mental ·energy, priil)a serves as a link. Priif)a is not mind nor is i~ lik~ the
gross physical energy; it is a subtle biological energy, which catches the v1brat1~ns
of the mind and transmits them to nerves and plexuses and vice versa the physical
vibrations to the mind . By controlling one, the other can be controlled; in other
words, the mind can control the body. In the very first Dhiiraf)ii (cf verse 24) of
Vijiiiinabhairava this point is adverted to: -
~~ - ~ muTI wm fcrnirf:i'1'il ~ I
dt<lIBrliH<l~I~. "i{Olf?:ftar ft:zj(f: II ~)I' II
Bhairava said :- Parii (highest energy) being visargiitmii (of the nature of letting go
ceaselessly), expresses herself upward (iirdve - from the center of the body to
dviidasiingulaparyantam -cf Sadaiva's comments on Aph. II-50) in the fonn of
exhalation of priilJa and downwards (adhaf} - from dviidasiinta to the center of tne
body) in the fonn of inhalation (jlvaQ). By intent awareness at these two place of
origin is achieved the stance of plenitude (bhairitiisthitif}, which is the state of
pariiSalc.ti or the nature of bhairava), (cf Vinanabhairava by Jaideva) ..
34
What is spanda? It is a highly technical term signifying the Divine Creative Pulsation
System. Abhinavagupta explains thus: ~ ~ ~ ~ I ~ ~ f<tJ~Siqa1 <l~'l"kS'iN
~sm efcf... . Spanda mean a somewhat of movement. The characteristic of
'somewhat' consists in the fact that even the immovable appears 'as if moving'.
'Spanda' is, therefore, spiritual dynamism without any movement in itself but
serving as the causa sine qua non (indispensable cause) of all movement.' - Jaideva
Singh cf his translation of Spanda Karikas with K.~emaraja's commentaries {pg.
(xvii) Introduction].
74 [1-35
YOGASUDHAKARA
Objection: - Tb,e vedic text impedes by saying that 'weak life-essence may
be breathed hard through nostrils'.
Reply: - Not so. Because what is intended there, is that the movement of
life-essence is neither more nor less.
Just as so much velocity of breath produced in one who has
climbed up a hill as does not exist in one who is at rest, so also such a
little breath it becomes in one who is near at dexterity in priiIJ{lyiima
discipline. This is only what is meant in the vedic text: 'The life-essence
(prCirJa) having arrived there, should be released slowly'.
Wheri, therefore, the life-essence is restrained in the three-breath
exercise skillfully, the chaste mind, wiped off all faults, attain the one-
pointed rhythm.
fC4ql4C\ttl qr S4tlM~tQ~I im:r: f~ffiRGt~~1 ( ~ '-\)
(vi$flyavatr vii pravrt'til} -utpannii manasa/;I sthiti-nibandhan1)
35. The produced sensations from
objects or manifestations
fasten the mind to steadiness.
....
1-37] 75
SAMAl>HI PADA
When the mind - having guided the opening upwards of the eight-
petal lotus of the heart by means of the practice of recaka (emptying the
breath) and by meditation upon the reality of the mind within the scope of
the luminosity, which resembles that of sun, moon and the electric-like
effulgence in the well-known SU$lfmna nadf35'(artery) established in the
pericardium (karl)ikii) of the heart - acquires freedom from grief as also
manifests absence of grief, thence it acquires steadiness and the one-
pointed state. .
35
· The particular artery lying between Ida & Pingala, one of the passages of breath.
Brhannaradfya Pura(la says:
~ ~ ;iTit ~ qf1:&ilfcti11 I
*1:4aqa&11 ~ M12 zilr.:irJa ~ 11
~qzilf.1f{fa ~ ~ ;:im '9; m:l'7TT I
i'1~1Qaqa ~: ~ '7TGffi lfq' II
l{i'1zill'"Gzili:ftA ~ ~ ~ I
~~~'ID~ll
The artery to the right (of the spinal cord) is called Pingala - this has the sun for
its (supervising) deity and is said to be the birthplace of the Fathers (pitf)'om).
The artery to the left is called Ida - it has the moon for its deity, and is said to be
the birthplace of the gods or elementals (devayom). Between these two is the
su~mna, which is a very fine artery, and (its functions are) profoundly esoteric,
and it has Brahma for its deity.
76 [I-38
YOGASUDIIAKARA
1.ttatftfqao.:11"iUU ( ~ ~)
(yathii-abhimata-dyiinlit vii)
39. Or from meditation upon
whatever is agreeable to one.
36
Son of Vyiisa, narrator of Bhagavata PuraTJa to King Parlk!/it. He developed such a
·
moral stature as successfully resisted the infatuation of the heavenly nymph,
Rambha, to win over passion. He is a byword for the most rigid observance of
continence.
37
· Cf Aph.l- I 0, where it is clarified by our commentator that knowledge of sleep is from
previous experience that is recalled in waking state. Sleep is a mental operation,
which should be restrained like any other operations. Ordinarily, mortal s have three
states viz. waking, dreaming and sleeping, which want to resolve themselves into a
higher unity but fail, that is to say, dream is sublated in waking state and vice versa.
But a yogi enjoys all these states in waking condition, in which these become the
objects of his direct perception, after which he gradually moves towards the
threshold of ultra-cognitive spiritual absorption .
.....
1-39] 77
SAMADHI PADA
4<q1UJq<q+tgit41;Jis~ ct~TIC61<: (~ o)
(param-aIJu-parama-mahatva-antaJ:rasya vasfkii.ral;i)
40. It wins over (to him) the extreme
ends of the smallest minuteness and
the highest expansiveness
~~Cfil!lal41'41~1ql"fl'llhC'51j)MI ctRi'jt<'l~Cfil!lalMCff4&~
fl~l\llfP"ll~: '8~~4 fCl{C\4141~ -
CHART
[Cf. Aphorism 1-17 with 1-41.]
39
· When analysed, the characteristics of the word, the object and the cognizance are
different. C/Aph.I-7, where the three means of real cognition are stated. If the
object 'cow' is in memory, the mere mention of the word 'cow' rushes into
consciousness all the qualities of 'cow'. So also mention of the qualities, the cow is
inferred.
4
° Cf Aph.I- 17, where our commentator ha referred to the successive accompanimen~
of cognitive spiritual absorption. Here, the terminology 'suppositional' is used to
distinguish the modification of gross elements as distinct from subtle elements, both
of which refer to 'receivable' (griihya). The same four sorts are adverted to in Aph.
1-20, 1-35 to 38 and 1-41 to 44, culminating in Aph .1-46, where it would be
reiterated that the cognitive spiritual absorption is of four kinds . Also cf .Chart
under Aph. 1-41.
41
Or else it is fiction . Cf Aph. I-9. Fiction, following the literal idea, is devoid of
substance, like the Rahu's head. ·
1-44] 81
SAMA.Diii PADA·
42
· For the object to shine, there must be a support. This, then, is the transfonned and
reflected inner soul, which has, by suppression, cast aside all impurities. Just as the
vision of the grin without the Cheshire cat for Allice in the Wonderland, it is the
peak experience of a spiritual reality without physical encumbrance. This is the
highest perception. (Cf Aph. 1-29, where our commentator has said that, by
profound meditation on livara, one acquires the inner soul, which is the power of
obtaining everything.) It should, however, be understood here that the intellect
supported by the inner soul is in control of the suppression of exhibitive and
inhibitive habitual potencies. In his commentary, Vyasa says, as a prelude to this
aphorism as follows:- ..... m ;:i Rfcffiq;f ~q1qfii@i'<l{'l ~ 1 ~ ~ct lj4H~l•l1'll'l I "ct-a: ~
~ ~: 1 ~ ~ '1ctlj4H~H~t:'i<i ~ 1 ... This is a higher perception . Also, this is
the seed of verbal and inferential knowledge. Thence (from this seed), are born the
verbal and inferential knowledge. Also this perception is not co-extensive with the
verbal and inferential knowledge.
82 [1-45
YOGASUDllAKARA
dT ~ ~ ~ ~ ~ci!l\Ji~"(tjlffi~l\Ji:
~:II
~ fi51~1dlj)qfi&f4lfi51~1ct5)ql451flP'Pj)qfi~tl ~ ~
Rfcf'l:IRIR1~ 1 iqJ41Q -
f.tfcfii1<cl:t11<@lSU4it'iSl~h:{: (~\9)
(nirviclira-vaiSiiradye-adyiitma-praslidalJ)
47. On the perspicuous intellect in non-reflective
thought transformation, there arises the
spiritual calmness.
--
spiritual absorption with a showering cloud of righteousness is born.
46
having no (signs) (=marks) to trace (cf Aph. 1-45).
Vyasa, in his commentary, adds: ;i- ~ <ft fqq<1ft1~11'i;tjl St2ffif\fu 1 There is not even the
47
~l:ft14S4*11·i41Ji~ftjq~j fu~lqi,(tjit( (~ ~)
(srutlinumlina-prajfilibhyiim-anya-vi¥Jyli viSe¥J-arthatviit)
49. On account of apprehension of special truth,
its object is other than those of scriptural
(verbal) and inferential cognition.
48
This state is not obtained by hearing and theorising, though they are the first few
steps, but obtained by profound practice alone under t he guidance of an adept in
yoga science. Hear what Yama tells Naciketii - cf Kat.l Up. I.ii. 7:
.l)jqo1141fq ~ ~ ~: ~m ~ <i ~ fm.l: 1
-31T~ mnT ~~ ~ss5<if mm ~~1 cwjFrn~ : 11
Even for hearing Which, many cannot reach,
Even after hearing Which, many cannot comprehend,
Wonderful is Its expounder, happy the taught,
Wonderful is the knower, 'when taught by an adept.
cf BG.II. 29:
3llli!lzfqt<1~4ft1 Ciif~ 3ll~ ~ ~: I
3llli!lzfq"'4"1'l;:q; ~ ~ ~ ~ ~ <1if51l II
'It is marvellous', some perceives This (Spirit).
Some other speaks and yet some hears even so:
(Alas!) some, even after having heard,
Remains verily like one who is ignorant!
86 [I-50
YOGASUDHAKARA
q<~<I' lt B~t>a ftj <1~51 fl!~ '"1 51~1 ti t<hl H=<4 IFY -~ '8 f(])c=q fflf l'i l"1-
51~ 1ti fCh1n:;q BcffqlN ~IC!:~lE!iil~R~~f;f4f\lf: ~ I ~
~ ~ ~ g:1ajf41g)JHl:ffi B~*1 "1~4R1 I c=Rr: Cf2~R~H
~ ~ f~R1~1Rti: ~ ~ R\'"fi{ Rfcf&ii:Jqf8'8ct ~ II
~ S3!lifr<fr13lff)51ana ~1i1~11~
~~
ffittfi:f cm~:
~:II
49
Non-attachment is the only means right through at all stages and in the end, only the
·
highest non-attachment wins the seedless spiritual absorption to the yogi. (Cf
Aph.I- 18).
so This is the same as the Ultra-cognitive spiritual absorption.
til~"441~:
{Siidh an apiidal;l]
{ Invocatory Verse ]
~ fllql~{~ fll~fffej·ffl~ ~ - ~
~S!Jlqffql'""lqHffl1qCf<:tCf)till!Cf){Oj >ifu Cilm~·ffl~ Rfll!l4Jll41ti -
This world of name and fonn is evolved only by the proper·derivation of the sound
species (var!Ja) and its power and by nothing else.
Cf also Vairavasyarahasyam (the secret of worship) 1-1&2: by Bhiiskararaya:
~ ~ fqq'?f(14lf4 qlffi "!?lfui: I
mil •11aq fuel) 'lPl5i<ll~<lfd i:nfu ~ II ( ~)
msm ~ <l(<lf{Oll'ilcl"i.df.11 I
~~~~ : II( ~)
Cf also St.John: I. I -The Christian Gospel, according to SI. John is: 'In the beginning
was the Word and the Word was with God; and the Word was God'. the underlying
meaning being the very secret of the Christian belief in the power of words and faith
is God.
2
It is not merely muttering the monosyllable Om silently within the mind but keeping in
the forefi-ont of the mind predominantly the flow of the intended independent pure
!svara-consciousness. Cf comments on Aph . 1-28.
90 [11-2
YOGASUDHAKARA
devotion, accomplished by the body, speech and mind in that very great
Preceptor, who, by mere sport, has espoused a highly fascinating stature,
is profound devotion (to lsvara). On account of their being both in the
form of physical activity as well as a means to spiritual absorption (i.e.
union with the Absolute), they are called the expedient of yoga (i.e. the
means to accomplish emancipation); and in this manner, they (the sages
of vedic yore) define life by the metaphorical sense of the term, Life's
Ghee, (Ayurghrtam) as possessing just as the most refined end result of
ghee is inherent in butter (that is to say, butter clarified, results in ghee).
~~~-
What the object is (of the expedients of yoga), he (Patafzjali)
proceed to define (in the next aphorism) -
.-tq1ffl4'iUcFt1v.f: CfM¥1rl'{&i(Uliv.fB ( ~)
(sam4dhi-bhiivanlirthal,l klesa-tanii-kara¢rthal,l-ca)
2. To produce spiritual absorption and
minimise the affliction.
~ Rs:m;1!0i~: 114l1J1~ ~ ~ c=r~ffi:, ~~11P1i
atCfi<ui fuf~&lct1<01l"i~: 114t1J1~ ~ ~ M : 1 q:a~ cqqfa' -
<{] J1Cfll&4{;Jfi ~l'(ljG4f~3i 1Rf~l! 14l JI l~·ljte I~ 'i 3 · ~~II ftj ~ l'(l~
a 1fl:la1: ~: g;ti~1~a1&:11a1ci1qCC?ci1l!i 1J11a1c:i1 fi'i&Chl~ Cflftia1
'£i Cl ;ffi fa I
The ~se of the expedients of yoga is for the object of accomplish-
ing spiritual absorption and for minimising and enfeebling the afflictions.
It is explained thus: By practising constantly and for a long time the
expedients of yoga viz. penance etc. securely bound by earnestness, the
afflictions become immensely wounded and split and, the off-shoots of
3
· 3!lR: means beginning, commencemenent etc. Jn fine compositi (i.e. at the end of a
compound), it means beginning with, et cetera and so on. In this long compound
ending in instrumental case, there seems to be a printing mistake, it is submitted. It
should read <!tiC111~<"Whie<f>Rl'j4frtiaq1fc::f~lllll'P1'l'j·l jte l ~'1 by the simple rule that in
Sanskrit two vowels cannot come together without coalescing and when any vowel
short or long is followed by the same vowel, short or long, the substitute for both is
the same vowel lengthened. ~ + 3TIR = ~. There is no 3TIR ~ intended here.
Sadasiva himself has used a similar compound in his commentary, cf Aph. H-26 .
11-3) 91
SADHANA PADA
Ignorance, egoism, passion, hatred and clinging (to life) afflict the
spirit (puru!j(l) and cause pain. So, they are called afflictions, which are
five in number as adumbrated.
(~)
(avidyll k$Jelram-ut 'tareFm prasupta-tan u-vicchin na-udlirllniim)
4. Ignorance is the field of the following
(whether it is) dormant, emaciated,
separated or exalted.
5
Separated or emaciated, as long as they are dormant, the affl ictions recur when
awakened by stimu li so that they are only temporarily overpowered but certainly not
destroyed when they are in these states. Cf Aph. 1-5 where the commentator clearly
tells, whether painful or not painful, the affliction must all be shunned and
restrained completely. The afflictions may not be painful in the act but later prove to
be painful and vice versa. For instance, though not painful initially, the sexual
enjoyment becomes painful in the end. The happy-go-lucky youthful life is not
painful but becomes afflicted with pain after marriage when there emerges
attachment and clinging to worldly life. Such is not the case with study and
austerity, which, though painful at the start, becomes not painful in course of time.
6
While this may be overt, the other three are concealed.
11-6] 93
SADHANA PADA
identifying the intellect (Buddhi) as if it were Self with the non-Self (viz.
body et al). This sort of ignorance is of four steps. 1·
3i ftj ~ 11C? ffl"l aIti I~ -
He (Patafzjali) defines egoism, the source of ignorance.
~·C{~f•U>iffltll Cf) l<"i Hct Iff¥id I ( ~.)
(drg-darsana-saktyoiJ-ekiitmatii-iva-asmitii)
6. Egoism is the identity of the powers of
pure perceptivity and the perceiving instrument.
fi (tj g'6 r:p•n {~ l4 f41~Cha1 ~s rfi"l afll ~: 11
A~bution of identity on the basis that 'I am in both Existence 8
(Body et al) and spirit (Con-Science-Power)'', is egoism.
wt R'6Y'Qf8 I
He (Patafzjali) detennines passion -
7
· Cf Vyasa's commentary on this aphorism: - ~ ~ '4qf'4fqQI ~ ct8~1~F'ctl'if4 ~
~ ~ tirqqjc:f)~ra 1 in<n"~tr'l~11n"'1<::%f1 ~ ~ 1 <i'ilT ~ ~ ~ ~ ffliTI ~:
~: I ~ ~ ;r ~ ;r ~ ffl;g ~ -q:q Oi'R414'"'"lli:B'i"li{'{ I ~ ;r W1TUf ~
514/D!l'•M: I ~ rqQfqq{)d :tll'iHH4fq(}fo II These are four steps of ignorance (non-
science) (avidya). It is the unbroken continuity of affiictions and of the latent karma
with its fruition (prarabdhakarma of Vedanta Darfona). This non-science should be
understood as having dome existence of reality in words such as non-friend
(amitra), and non-cow foot-print (ago~pada). Just as non-friend means neither the
absence of a friend nor a particular friend but some one opposite, viz. an enemy .and
just as non-cow foot-print means neither the absence of cow foot-print nor a
particular cow foot-print but a place only different from both of them, so also
ignorance is neither the real cognition nor the absence of cognition but a contrary
knowledge in intermediate knowledge different from absolute knowledge.
s. Here the word sat'tva is tranlated as 'existence'. It should not be confused with
'illuminative energy' as such. On the strength of the aphorism, it stands for the
power of perceiving instrument, while p urusa stands for the power of the pure
perceptivity, (viz. Con-Science-Power). Power of pure perceptivity is perception and
the power of the perceiving instrument is also perception , the only difference being
that, while the former is the subject, the latter is the object. The identification of
both a Self is egoism. Now hear what Vyiisa says on this aphorism: ~
~Cf~IRti~f.i::~~f•:rnRtiflRla41~q;~{Cl414fl'1flqff11i'11 ~ ~ 1 Purw;0a is the power of
perceptivity and the intellect (Buddhi) is the power of the perceiving instrument;
and turning these two into an identity is said to be the affliction called egoism.
94 (11-7
YOGASUDIIAKARA
w· SIMSH=taicu: ~: ( ~ 0)
(te pratiprasava-heylilJ slik~lil))
I 0. They, the subtle affiic~ion, are destroyed
with the disappearance mind.
~ f?i&l'ii ~ q;~oflqlll~lt? -
Now he (Patafijali) dilates on the means of getting rid of the gross
forms of afflictions together with their roots -
9
· Here the hint made by the commentator is the theory of rebirth according to Purva &
Uttara Mrmiimsii.
96 [11-11
YQGASUDHAKARA
utl4~41~('i14:. ( ~ ~)
(dhyiina-heyiiJ.rtat-vf1 'tayalJ)
11. Their operations are to be shunned by meditation.
10
· There is a trifle difference between the gross and subtle state of afflictions. At first,
the gross state of affl iction is brought to subtle state, when they become so impo-
tent as parched seeds, whereafter they are destroyed along with the mind, being
destroyed in its dissolution in the phenomenal substance. Subtle one is a greater
enemy than the gross one. Cf Vyiisa's commentary on this -
~ <:! ~ ~ lIB: <pf Rtpra 'I'~ <iArfl41~'1 m ~, ~
~l"'IS!Fo4~1 : ~ ~: ~ ~ 4t:1S1foq~1 ~ 1
Just as the gross impurities of clothes are first washed off and subtle ones are
removed later by efforts or by (suitable) means, so also the gross operations o f the
afflictions are minor enemies and subtle ones, great enem ies.
i 1. Seen-bir:th means the experience in current birth. Unseen-birth means the
unconsciously suppressed memories of other prior and posterior (unseen) b irths.
11-12] 97
SAD HANA PADA
He (Patafljali) says not only about the stock of acts having its root
in afflictions but also about it fruition as well -
12· Nahu$(1 : King of Lunar Race, son of Ay us, grand-son of Punlravas and fat~er of
Yayiiti. The legend has it that when Indra slaughtered Vrtra unrigh'teously he fell
from his high status and Nahu!fa, by virtue of his meritorious deeds while he was a
King on earth, succeeded him as Indra. No sooner than assumption of his kingship
of gods, he became arrogant and went to the extent of commanding the gods to fetch
Indra's wife, with whose beauty he was enamoured, to be his wife. Through the
good offices of Brahaspati, the indignant !ndrani in distress located Indra in the
size of an atom hid in a lotus in Mfmasarovar, who advised lndrani that she should
pretend consent to be Nahusa's wife but should ask him to go over to her residence
in a palanquin carried by the seven ascetics (sapta·r,~fs) so that his end could be
ensured. She did so. When Nahu$a was carried thus by the seven ascetics, he was
not satisfied with the speed with which he was carried. his mind having become
crazy of lndriini. He kicked Agastya, one of the seven ascetics, saying 'sarpa-sarpa'
(sarpa means 'to move' but it also means 'a serpent'). At this insanity of lust and
arrogance, Agastya cursed him when at once Nahu~a fell from heaven and became a
serpent on earth. The point driven home is, those whom prosperity makes arrogant.
meet with destruction.
98 [II-13
YOGASUDIIAKARA
13
It means, there is but one birth for all the accumulated good and evil acts· in the
previous birth. In the present birth itself one can break the chain of several births by
meditating on lfvara and dissolving the mind; if one fails, recurrence of birth is
1
inevitable. Cf Nahu$(1 S case; his meritorious acts as King of Earth in his first life
resulting in the next a5 the King of gods and, in the third, a reptile, consequent to
lust and arrogance in just the previous life.
14
· This refers to the videha, i.e. one who attains to the state of incorporeal existence by
performing vedic rites, etc. cf Aph.l-19.
11-14) 99
SAl>HANA PA.DA
15
· It is owing to the meritorious acts in the previous birth that one is endowed with an
able and efficient body in the present birth. Continuing to engage oneself in
meritorious acts depend on the body, where there exist the stock of acts as also the
opposing acti vities of the three energies. Also, performance of sacrificial rites
involves, inter alia. killing of animals, which amounts to harming other lives.
16
· What is the root cause? How cessation of pain is to be brought about? Cf Vyasa's
commentary on this aphorism: -.... ~ ~ ~:©t:Pj)C::fq f<i >!'4qafl'31J4fqrn 1 ~
'fi '4'C::~f'll1'GICl~ ~r I <l"m f"lf<'flrtMll<'!i ~ - Wfi <Ji1g1{1U":i ilt1J'll f'"lfct , ~qf'"IC::l4 N VfR.i "'-lg6i:t:~q
OUffi - mITT:: fi @gtii:jtiffi ~ ~ I O:f ~:~: "ITTiro ~: I 5li'.ll'1~(> '1 <il : ~ ~: I
Il-16] 101
SADHANA PADA
is m endless trouble just the woollen thread trouble the eyeball. 17· All
pains are, therefore, to be avoided.
~ s:&'i"fl~ta'l c~ ~)
(heyam dul)kham aniigatam)
16. Avoidable is the pain-not-yet-come.
3ialafl!
~l!Mfll~: 11
fi<i'l'lf<llf<lP:aq,l r.:i~R11_;l1xt 1 ~: ~"4·<~f'1'{ i.. ..l gnorance is the fertile seed of this great
collection of pain. Perfect insight is the cause of its cessation. Just as in the medical
science there are four arrays such as disease, cause thereof, recovery therefrom and
medicine, so also in this yoga science there are four arrays : they are the mundane
existence, the cause thereof, emancipation therefrom and the means of emancipa-
tion. There, the mundane existence, full of pain, is avoidable (heyal}). The union of
primary substance and the spirit is the cause of the avoidable (heyahetuJ;i). The
complete cessation of the union is the avoidance (hiina). Perfect insight is the means
of avoidance (hfJnopaya).
17
· Ak$i patram iin:ia tantul] iva - Here, the metaphor is that it is only the yogi who is
peculiarly subj ect to this pai nfulness as distinct from other enjoyers. The woollen
thread, let into the eyeball, troubles it by mere touch but does not affect the other
parts of the body. Cf Vyiisa's commentary on this aphorism :~ ft~ 1
~?.11.a1hiru<fu.1tfl~ ~: ms:~~~ 1 11:i1ql!~~. ~ s:~ ~ ~
;::;m Slfaq<al<'{ I
102 [11-17
YOGASUDIIAKARA
~ 514~llfC1 -
He (Patafzj ali) amplifies the perceivable.
FGi~)q1fc.('lqf(l}fq1s11f(;s{i·1f.t 101qctff01 ( ~ ~)
(vi.Se~-avi.Se~-lingamiitra-alingiini gulJll-parvliIJl)
19. The specific, the unspecific, the pure traceable
and the untraceable, are the division of the energies.
18
· Ether (iikiiSa), Air (vayu), Fire (agm), Water (apa/.1), Earth (p[thiv1). These are the
specific forms of the unspecific fonns of subtle rudiments of the gross elements.
19
· Ear (srotra), Skin (tvak), Eye (cak?U), Tongue (rasana), and Nose (ghrai:ia).
20
· Mouth (vcik), Hand (pc11:n), Foot (piida), Rectum (pay u) and Sex (upastha). All these
ten (cf 19 & 20) together with mind, are the specific fonns of the unspecific egoism.
104 [II-20
YOGASUDHAKA.RA
rn ~ ~~1ii1~r~ ~ ~: ae&4Cf>ftj ~
~Ri¥q<:"llll fcHl~l~n&~ICl 'd4ll?lqll~ ftjq;{lf8 m 't:lfifo1q_' efd
~l~rtlr'"H: ~ ~ I 31\f: ~: 31qf<o11a:iftl >k"l!:l4
ajCl&J4jq~4f8 I cil4j4~ll?lci<;l,l4M ~ ~ ~ ~: II
21
Sound (sabda), Touch (sparfo), Light (riipa), Taste (rasa), and Smell (gandha).
These are the unspecific forms of subtle rudiments of the specific form of gross
elements. The qualities go on increasing in the descending order: ether has the
quality of sound alone; that of air has two, sound and touch; that of light has three,
sound, touch and form; that of water has four, sound, touch, form and taste and that
of earth has five, sound, touch, form, taste and smell.
..
11-21] 105
SADHANA PADA
~ ~ Ci~t:t@'ll<'il ( ~ ~)
(tat-artha~ evad,Syasya-atmli)
21. His purpose is the very self
of the perceivable.
The self of the perceivable is the self of the enjoyer, 22 which self is
the very nature of the perceiver, not for his own interests but for the
purpose of the enjoyer's external perception, because puru$(1 hasn't the
quality of mind.
~ ~ ~: I ~ ~ ~{l~&'llfciqlf;:d ~lJllqcpff ~
~ ~ >rfu ~ f:i04fqFC'"iN ~{1~1 ..ffcfi1~Ra1(tj1~riE!!4ct1ctRtraa 1
~ ~ Bcl~SH:f'i9·HC!Cf>l~I ~ cmcf: 11
23
By pradhiina (primary substance) it should be understood here the perceivable, whose
·
external perceptivity is ensured by the perceiver, who is perceptivity itself. .
' Cf sankhya kiirikii 18: '51"1"14{Ujq;{Oi1'1i 51fa f"144 1C( ~ >1¥~ I ~(>t:l~~C'Ci m ~10<1Mq4<11~11
24
The multiplicity of puru?(J is settled only because of birth, death and the (thirteen)
organs of individuals not all being unifonn, the activities being various and also
because of the inequality in the three energies (sat'tva, rajas and tamas) .
...
11-23] 107
SADHANAPADA
~ 8n<fi:tt11 <~~>
(tasya hatuJ.Hlvidy6)
24.Ignorance is its calise
~ ~lfl'lfll ·'i_crt'ffilftjQI ~: CfiRUIMfl'42f: 11
The cause of the conjunction of the inner self with the intellect is
the aforesaid ignorance.
~ ~ ~ ~ ~ ~ ~ ~ T.f ;fl~qf4Wil~
ID'Rtlt{ II
25
· In other words, there is no embodiment in the absence of ignorance, while on the
advent of knowledge, ignorance is destroyed, consequent to which there is no
conjunction ofpuru~ and prakfti.
108 [11-25
YOGASUDIIAKARA
Hav~ng,
in this manner, explained the avoidable pain and the
cause thereof, now he (Patafijali) proceeds to prove the complete avoi-
dance of conjunction and the cause thereof in the next two aphorisms -
26
· It means the false knowledge produced by the power of the perceiving instrument.
Ignorance is reduced to subtlety, when the exhibitive and inhibitive habitual
potencies are destroyed in the cognitive spiritual absorption, where the seed for
future life is very much present in the subtlest form (cf Aph. I-48 & Il-4).
Ignorance is the cause of conjunction of the consciousness with it own intellect (cf
Aph. II-24) so that, as long as ignorance remains residual, its re-emergen ce does not
cease. The spiritual absorption with a cloud of righteousness is not absoluteness (cf
Aph. 1-49 & I-50), because the propensity for re-emergence of conjunction is not yet
destroyed. Absoluteness comes about only in the ultra-cognitive sp iritual absorption
(cf Aph. 1-51 ), when even the inhibitive habitual potencies of the spiritual absorbent
cognition are restrained, whereby the mind disappears, unab le to rise up once again.
Hear Vyasa's metaphor on Aph. ll-24: m q;f~(tlugq,'jq1&i1~01'1<;::tll<'.4fct 1 ~ "lt44tfi4'€!liia
~: - -~ . ~ .q '11fir;ft, f'q,'10 '1T::r ~ I ~ ~ ~Sl\'14 f<Pj;i'<m:Slllillf'1fct I
Here, it is un locked by some one with the episode of a eunuch. The stupefied w ife
expressed herself to the eun uch thus: 'Revered Sir, my si ster has a chil d, why indeed
have I none?' He repl ied to her thus: 'I shall produce a chi ld in you w hen I am dead.'
[Here, the stupefied wife is the intellect in perversive conjunction , sister stands for
the intellect possessing revelation of puru.»a and, of course, the eunuch is the ego,
the lower self.l
11-26) 109
SADHANA PADA
fu<lc=:n'&41Rt<fctlclcil ij1;flq1c:c: ( ~ ~)
(viveka-khyiitifraviplavii hiinopiiya/;l)
26. The intellective revelation, being
unwavering, is the means of avoidance.
'All that has to be known, has been known and there is nothing
else for me to be known.' This is the cessation of the desire of knowing ,
which is the first.
11-27] 111
SADHANA PADA
'All the bondages that have to be avoided, have been avoided and
there is nothing else for me to be avoided.' This is the cessation of the
desire of avoidable pain and conjunction, which is the second.
'Having obtained absoluteness, all that has to be obtained has been
won and there is nothing else for me to obtain'. This is cessation of the
desire of obtaining, which is the third.
'By gaining intellective revelation, all duties that have to be
performed, have been done and there is nothing else for me to perform.'
This is the cessation of the desire of performance of duties, which is the
fourth.
[These are the four-fold material freedom.]
~1·11w1ital"'l1a::(lfoa~ ~1"1c{lfiaufctclC6@1a: c~ ~)
(yoganga-an u~fh iinlit-aiuddh i-k¥Jye jnana-diptiJrii.-viveka-khyii.te .fl)
28. On destruction of impurity by accomplishment
of the component parts of yoga, the light of
knowledge goes up to the intellective revelation.
.
11-29) 113
SADHANAPADA
m ~ <:fi1T ~fllqa;lllll41Q I
There, what the restraints are, he (Patanjali) clarifies.
3iffitil{'i~l{:(tqjgJ'aqfqf<4g1 ~: ( ~ 0)
(ahimsli-satya-asteya-brahmacarya-aparigrahii yamll}J)
30. Non-killing, truthfulness, non-thieving, continence
and non-acceptance of gifts, are the restraints.
28
A$!amaithunam means sexual enjoyment of eight kind; the eight stages in the progress
of a love suit: - ~ ~ ~: ~ ~61'11qo1'l 1 ~S~fI fsfl<i1f.:ls:ifhlq ~ 11
Remembrance, narration, amorous sport, viewing, secret conversation,
detennination, apprehension and (finally) consummation of the act. (Cf Apte' Die.).
...
11-31) 115
SADHANA PADA
rn
\ii IRi~ f~ a I(tj I~CflJOL aRi <16 ~ ~ R&•w•fl fll BI ~ q ftR£9?11 I
~ m~ ~ PP~cttjg;{~l11~1 m Cfllffel" ~ ~f:i~1x:11ra ~~1Cf>101'RIT
'"iC~R0~1 I ~~~f~Oll?J~ff8{&;01 ~ ~Rb4ti:ilf8 Biilf1Clfi£9?11 I ~
RiqctlSCfW ~: I si1f01it1~ qq~~rq Cf>~l~<Rl Cf>~lfti ~s~ ~
~R&414lf8 \illflll~M~ ~C!fllIBBI gtr.t>01 I ~ Bflll<!:lfl-
5cq;g~f%0;u 3'>~;fllf1: 1 $~q~ wffiJ
\lilflllR~ ~ ftjRa1: ~
461 ~fr1 !'ii fCJ=tX4 ra ~:
Caste means Briihminism etc. (i.e. the four castes, viz. Brahma-
K$(1triya-Vaiya-Sudra). A declaration of non-killing, such as, 'I shall not
always kill animal is limited by caste. 29· That 'I shall never kill animals at
a place of pilgrimage ·o r on the prohibited fourteenth day of either the
waxing or waning fortnight' is limited by place and time. That 'I shall not
kill animals except for the purpose of satisfying gods, BrahmaIJaS etc.' is
limited by occasion. Occasion means restricted opportunities for a
30
particular purpose by convention or as laid down in scriptures.
That 'I shall not kill any living being at any time for any purpose
whatsoever', adequately becomes not limited by the four-fold exceptions,
i.e. caste, place, time and occasion. Thus, in regard to the rest of the four
of the restraints, viz. truthfulness, non-thieving, continence and non-
29
Here Vyiisa puts it like this: w.nmrr Jtj('qqfi(§Sli •fr@Wl<hl'4 ~ ~ mn I There, non-
killing is limited by caste; the fisherman should kill only fish and nothing else.
30
· Cf Laws of Manu: SBE Series Vol.25 pp. 173 & 174: Chap. - Verses 28 to 32 :
(28) The Lord of creatures (Prajopatl) created this whole (world t~ be~ the suste-
nance of the vital spirit; both the immovable and movable (creation 1s) the food
of the vital spirit.
(29) What is destitute of motion is the food of those endowed with locomotion;
(animals) without fangs (are the food) of those with fangs, those without hands
of those who possess hands, and the timid of the bold.
(30) The eater who daily even devours those destined to be his food, commits no
sin; for, the creator himself created both the eaters and those who are to be
eaten (for those special purposes).
(31) 'The consumption of meat (is befitting) for sacrifices', that is declared to be a
rule made by the gods; but to persist (in using it) on other (occasions) is said to
be a proceeding worthy of Rak~as.
(32) He who eats meat, when he honours gods, and manes, commits no sin, whether
he has bought it, or himself has killed the animal, or has received it as a present
from others.
116 [11-32
YOGASUDllAKARA
\Jni4e~qaq:t:et1"lualflud=t11t11"11f.t f.t~it1: c~ ~)
(sauca-santo~-tapaJrsvlidhyliya-iSvara-pra¢dhiinani niyamliJ.i)
32. The observances are purification, contentment,
penance, study and full aspiration after livara.
31
Apparently, this applies to the Doctrine of Mystics.
118 (0-33
YOGASUDllAKARA
benefits). It may be held like this: 'All that I do, whether with or without
desire, whether auspicious or inauspicious, I do it only to place it in you a
directed by you'.
feMchd41~~ Slfdqa;t'fllct4'( ( ~ ~)
(vitarka-bOdhane pratipak¥J-bhlivanam)
33. Development of contrary thoughts
for prevention of evil ideas.
killing etc. If I were to revert to them again (i.e. indulge in evil ideas such
as killing etc.), it would amount to eating one's own vomit just as a dog
licks up his own vomit.'
fq{C\qQCfiRCfiROllCIHH~<!:4l&IR
31lfIT fctacf>101j m-: ~:
~ q;~~1' ~ ~2;qf8 -
Narrating step by step in five significant terms viz. the form, the
mode, the cause, the intermediate divisions and the fruits of evil thoughts,
he (Patanjali) now dilates on these to clarify the contrary thoughts.
Also, the mild, middle, and intense degrees become each of three
kinds in the sense of mildly mild, mildly middle and mildly intense;
similarly of middlingly mild, middlingly middle and middlingly intense
and similarly of intensely mild, intensely middle and intensely intense.
Thus avarice is of nine kinds, so also anger and delusion - so much-so-
that the earlier adverted killing done by oneself is of twenty-seven
divisions. In that manner, with killing caused to be done and approbated
to be done, each having twenty-seven divisions, killing as such has all-
told eighty-one divisions. And similarly, this should also be applied to
falsehood etc.
As a matter of fact, ·the evil thoughts yield endless fruits of pain,
hell, ignorance, the immobility of inanimate objects and a state of
Il-35] 121
SADHANAPAl>A
abandon their hostility.n. This is what the saying of Vasi$fha means: 'The
rugged and the soft go to final beatitude in Mother~ all beings become
1
restrained through faith here •
32· In other words, a true yogi exudes around him an occult aura full of love ~d
compassion so much-so-that any being violently disposed or evilly motivated or m
absolute doubt of the efficacy of yoga, approaching his vicinity, is not only made
powerless but influenced to imbibe the exuded tranquility. .
In this century Dr.Paul Brunton, who was thoroughly disillusioned with finding a
real teacher on yoga throughout his wanderings in India in the 'thirties, finally met
Maharsi Ramana in Tiruvanniimalai in South India on the recommendation of
Kiinchi Para~iiciirya, His Holiness Candrasek.harendra Sarasvati. Hear his
experience in his own words. [Cf A Search in Secret India by Paul Brunton - Bl
Pubn. 1970 Edn. pp. 154-156 (1st Pub.in 1934)].
"The Mahar.~·i has been half-reclining under the waving punkh as I enter but he soon
sits up and assumes his favourite attitude. He sits with legs crossed, the right foot
plac~d on the left thigh and the left foot merely fo lded beneath the right thigh ... lt is
really a half-Buddha posture and quite easy to do . The Maha0i. as is his wont, holds
his chin with his right hand and rests the elbow on a knee ; next he gazes attentive!y
at me but remains quite silent. On the floor beside him I notice his gourd-shell
water-jug and his bamboo staff. They are his sole earthly possessions, apart from
the strip of loincloth. What a mute commentary on our Western spirit of
acquisitiveness!
His eyes always shining, steadily becomes more glazed and fixed ; his body sets into
a rigid pose; his head trembles slightly and then come to rest. A few more minutes
and I can plainly see that he has re-entered the trance-like condition in which he was
when l first met him. How strange that our parting shall repeat our meeting!
Someone brings his face close to mine and whispers in my ear, 'The Mahaf$1 has
gone into holy trance. It is useless now to talk.'
A hush falls upon the little company. The minutes slowly pass but the si lence only
disappears. l am not religious but I can no more resist the feeling of increasing awe,
which begins to grip my mind than a bee can resist a flower in all its luscious
bloom. The hall is becoming pervaded with a subtle, intangible and indefinable
POWER, which affects me deeply. I feel, without doubt and without hesitation, that
the center of this mysterious power is no other than the Mahar.:;i himse lf.
His eyes shine with astonishing brilliance. Strange sensations begin to arise in me.
Those lustrous orbs seem to be peering into the inmost recesses of my soul. In a
peculiar way I feel aware of everything he can see in my heart. His mysterious
glance penetrates my thoughts, my emotions and my desires; I am helpless before it.
At first this disconcerting gaze troubles me; I become vaguely uneasy. I feel that he
has perceived pages that belong to a past, which I have forgotten. He knows it all, I
am certain . I am powerless to escape; somehow, I do not want to, either. Some
curious intimation of future benefit forces me to endure that pitiless gaze.
11-36] 123
SADHANAPADA
~'k4S1Mtdlf.4i ktif.41CIH~l~4~'{ ( ~ ~)
(satya-pratiffhllyllm kriyli-phala-asrayatvam)
36. On establishment finnly in truthfulness,
(the yogi has) mastery over action and fruits.
~ ~' ~: ~ ~11fi{lct>l{_ ; o<ffir~ Cfl(Bl~OI
~' ~ "ilqf~fiq'{ I 4JfiH: ~llffalfl&Gl(J(tjl{ Cfl(Bl~OI
~:II
And so he continues to catch the feeble quality of my soul for a while, to perceive
my motley past to sense the mixed emotions which have drawn me this way and
that. But I feel that he understands also what mind-devastating quest has impelled
me to leave the common way and see out such men as he. There comes a perceptible
change in this telepathic current, which plays between us, while my eyes blink
frequently but his remain without the least tremor. I become aware that he is
definitely linking my own mind with his, that he is provoking my heart into that
state of starry calm, which he seems perpetually to enjoy. In this extraordinary
peace, I find a sense of exaltation and lightness'. Time seems to stand still. My heart
is released from its burden of care. Never again, I feel, shall the bitterness of anger
and the melancholy 'of unsatisfied desire affect me. I realise deeply that the
profound instinct which is innate in the race, which bid man to look up, which
encourages him to hope on, and which sustains him when life has darkened, is a true
instinct, for the essence of being is good. In this beautiful, entranced silence, when
the clock st.ands still and the sorrows and errors of the past seem like trivialities, my
mind is being submerged in that of the Maha~i and wisdom is now at its perihelion.
What is this man's gaze but a thaumaturgic wand, which evokes a hidden world of
unexpected splendour before my profane eyes?
I have sometimes asked myself why these disciples have been staying around the
sage for years with few conversations, fewer comforts and no external activities to
attract them. Now I begin to understand - not by thought but by lightning-like
illumination - that through all these years they have been receiving a deep and silent
reward.
Hitherto, everyone in the hall has been hu~hed to a deathlike stillness. At length,
someone quietly rises and passes out. He is followed by another, and then another,
until all have gone.
I am alone with the Maha~i! Never before has this happened. His eyes begin to
change; they narrow down to pinpoint. The effect is curiously like the 'stopping-
down' in the focus of a camera lens. There comes a tremendous increase in the
intense gleam which shines between the lids, now almost closed. Suddenly, my
body seems to disappear, and we are both out in space!
It is a crucial moment. I hesitate - and decide to break this enchanter's spell.
Decision brings power and once again I am back in the flesh, back in the hall."
124 [11-37
YOGASUDHAKARA
3i~_4Slffitat4i 'lMl4~M¥{ ( ~ \9 ) 33 ·
(asteya-prati~fhiiyiim ratnopasthiinam)
37. On establishment firmly in non-thieving,
all wealth comes to the yogi.
i*&ITi44S4Mtat4i q14Mt\l: ( ~ l)
(brahmacarya-prati~fh iiyiim vfrya-liibalJ)
38. On establishment firmly in continence,
(there is) attainment of vigor.
(aparigraha-thairye janma-kathamtii-samboda.IJ)
39. On achievement of finnness in non-acceptance of gifts,
knowledge of 'how' and 'wherefore' of birth (is kindled).
33
Vyasa, Vivekananda, Taimni as well as the Chowkhambha Sanskrit Santhan,
Varanasi, quote this aphorism thus: 3H:cl <isifaie1<ii l4 &<&iiq~f"1 tt_ 1
11-39) 125
SADHANA PADA
~~~ Hlli:iffl,1: ~ -
Having, in this manner, explained the results of restraint, he
(Patanjali) now describes the ~~sults of observances -
34
· A true yogi of the great vow is marked at once by the perfection indicated in Aph. 11-
35 to 39, as a result of practice of restraints successfully.
126 [11-40
YOGASUDIIAKARA
Thus, one, who is disgusted with his own body, does not have any
inclination, at any time, to have intercourse with others on the basis that
other bodies are also like his. If one is not disgusted with the odours of
his own body, what then?
It is said that the reason for one who is not bothered by his own
body's impure odour, is his indifference to it; what else is there to be said
about it?
~~ijfai;\{{1¥49t~Cfil~~f.s:\4~41t't~~f"t4ln:t(qlR -~ ( ~ ~)
(sat'tvasuddhi-saumanasya-ekagraya-indriyajaya-
litma-darsana-yogyatvani ca) ·
41 . Purity of illuminative energy, delight of mind,
one-pointed fixity, sense-control and qualification
for perceiving the Inner-self also arises.
ffrqfll ~ogH£4&4ff~i:JMR~R1: ~:, ITTT: Ull'.l+P.:i fl~(t:h~: ,
Cffi l{Cfll£4 -;l~ "R"ffi iiiltflf~ll\llll : CTR 3ilc:i=l~~f~4JJll~ ~'€itifll8.1T
~Rl~&:l it a 1~a 1R q\f4\~ ~tp1~1 Cl 1 ~~tjl~ctalf4if: 11
11-41] 127
SAl>HANAPADA
The warding off of the impurities such as jealously, envy etc. from
the mind, which is predominant of iJiuminative energy, is purification.
Thence, the delight of mind springs forth from such an illuminative
energy, so also one-pointed fixity, winning over of the externally
wandering senses, the capacity of visualising the Inner-Self and the
qualification for direct perception of the Spirit. All this, occurring
successively one after the other, one being the cause of the other, is, it
should be understood, owing to the accomplishment of internal
purification.
~hflt1h~•fdq~1'lSIC"Sl"1: (~ ~)
(santo~t-anuttamap-sukha-liibha.(l)
42. From contentment, unsurpassed happiness
is the gain.
fitl~f4q ;qlfiH: ~~0=f>qf~'"*1r;f\f8~14 ~ I ;r ~
~ ~ tj~P:i&l ~ ftj~fliq >!Ri~c-5 cqqffi~?.f: I a~fh'"l -
'ficfl~lliciql~'i ~ ~IHilf<lf\{J~IJlcil: I
~~'lg)&I dql~~I sif8ftj~l~d II efd I
Cfi1af~4mWJ:<:aWi:a:i41it4~: c~ ~)
( kliya-indriya-sidd'1 iJrasuddh i-k~lit-tapaalJ)
43 . From penance comes destruction of impurities
and thence perfection of the body and the senses ensues.
mi:f~#,?lf~'il ~~IYIY8;1l!l.("Cfill!f<qlfUll11~fBf~:
~04qfc;asi~~12.f£11fc;(tjfflf~ifc:rnlfll2f: 11 •
{'C4taueufu:~~c:rn1ti~4l•1: ( ~~)
(sviidhyiiyiit-i$fa-devatii-sa mprayogalJ)
44. From study (comes) communion w ith
the desired deity.
fi¥H~ffifca~1SB<Sff01!4141(( (~ ~)
(samiidlii-siddhiJrlsvara-pra1,1idh,iiniit)
45 . From profound devotion to lsvara, (comes)
perfection in spiritual absorption.
f~<\i&qlti4'l (~~)
(stliira-sukhm-iisanam)
46. Posture is (that which is) steady and comfortable.
16
' Vyiba mentions several postures thus: ~ ~ - <IUC11 1RIT'tr-i cTimvi ~ t4f«l<t><0&Hl1
~ ~ lflh1f"l'l<=i t:ffilf.:lt1<'1~efo1t1~'1 ~ ~ ~ :ilf<M41cflf.:i 1 About postures, we say
there. the posture is that whish is steady, comfortable: that is to say, Padmiisana, Vlriisana,
Bhadriisana. Svastika, Dai:4iisana, SopiiSraya, Paryanka. kraunchani;;adana, Hastini!f(Jdana ,
U~.rra-ni$lldana. Samasamthiina, Sthirasuk.ha, Yath asuk.ha, etc.
Swiimi Vivekana nda's view on this aphorism is: 'Posture is that which is firm and pleasant.. ..
Until you can get a firm seat you cannot practice the breathing and other exercises. Firmness
of seat means that you do not feel the body at all. In the ordinary way, you will find that as
soon as you sit for a few minutes all sorts of disturbances come into the body. but when you
have got beyond the idea ofa concrete body, you will lose all sense of the body. You will feel
neither pleasure nor pain. And when you take your body up again, it will feel so rested. It is
the only perfect rest that you can give to the body and keeping it firm. your practice will
remain firm; but while you are disturbed by the body, your nerves become disturbed. and you
cannot concentrate the mind.
130 [11-47
YOGASUDllAKAR.A
Sltlr:tilM~l4"?1~'fiqR't\41'( ( ~\9)
(prayatna-saithi/ya-ananta-samlipattibhyiim)
47. By relaxation of efforts and by meditation
on infinite, posture is perfected.
~ ~If!~ ~na1ru1*3J©~:©iiH1ciiiH1Rs:~4~ ~
~:II
CNr m- ~'0'ilf4
m-
~ ~ SUOiillli:t(•U&tl~~ af~~ltl~ {tjCht~5Ch1JPGCh>lCflR~
w~•ta<~•nRffi ~ ~~:; flcf~1fll
qllflf:pfiOJ~ ~: ; ~: >f~!B{t\Y : I etji~~
1
37
· Cf Verses VII-294 & 295 of svacchanda tantra quoted by K!}emaraja in his
commentary on Siva Siitra III-5, p.139 of the English translation of Siva Sutra by
Jaideva Singh: ~ ~ ~ ~ ~ I ~ ~ E!)a;;?J~ii11fqen:zi .:r 11 (294) tq.u_
"'i<Dlls:JEllBllDll<l l'lf{>(Ell ~: I~~ n 'f-l'~ ~: II (295). 'One should breathe
in through the left (nostril) and out through the right. This brings about cleansing of
the nadis (channels) and of the middle nadi, which is the path to liberation. By
breathing in and by retaining or stopping the breath, there are said to be three types
of priinayiima. They are all common and external.
11-50) 133
SADHANA PA.DA
~ iill&iqRt, ~ ~: , ~: ~: 1
a~ich) ~~11f~fi:r: ~: 1 ~ - ~ ~ ~M<:ilfulf("ll
'i1+11!1:BljJ@ ~'~~,,~&q4'fi ~: f!i:i1Clla , ~ TI ~ ~
mn frpffll :qq;Rf~1fll'10q4;ft tj<=:JSi~1cag&q4;ft err fliflllla i "ITT ~
{i::tCfl~4"a'11Ri~I~ °Bfu - ~~ ~I~~ I ~ ~
~ ~ ff&tjl&~., R~aoq~ 1 Wt ~~1q{la;rr 1 )\tjct;Ch10 si101~1~"{141
~ ftj~1rar~~1f<!:flllf~M: Ch10q;(la;rr I 3iffi"H'"il~ sifct~~ ~ ~'
3i1~11n1ii1:8 ftj~1Ri'6=av:11:8 Gi~1Rfll1RM: fi@1q£lan 1 ~ ~m
~\if~14ll 1 ~ ~ ~~1oq1Mftj~1tfi .,,qJ1a:ia, ~ Cfl1C?ti@1-
&11M{qJ1~a ~ 1 ~ ~: >ifl1lfi:i1an ~ fcHC?a<:i1
~~ cqqfu, ~ muTisfi1 ~~IChl0fl@l~f'qifHl ~ ~
~~ fiq'Qa ~: II
Our commentator's point is th~t, dispensing with exhalation and inhalation, the fourth
39
·
operation is to practise only the standstill mode, which is in confonnity with Siva
Siitra, cf verses YII-296 & 297 of Svacchanda Tantra quoted by K$€maroja in his
commentary on Siva Siitra, lll-5 p. 139 of the English translation of Siva Siitra by
Jaideva Singh: 6il'Rl"f1{01 ~ '{401><H1{01 !l 1 R:~ ~ ~ q;yzj1!'31"4"fi<IM: 11 (296)
~ $i!<n:i:q1\l'4i"i~f-i::ll'n:q\1Cl> ~~ ~ ~ ~: 11 (297). 'By the internal one
has to perform the recaka, by the internal one has to perfonn the piiraka and by the
internal one has to perfonn tremorless kumbhaka. Thus, the three internal
prii!J{ryiimas should be perfonned. The transition of prof.la from the heart to the
navel and checking it there, the withdrawal of mind from sense-objects and its
transition to the navel (by the device of pratyahara) - this is the fourth priiTJayiima
known as the calm or tranquil one (supra§onta).'
Now cf also Spanda Karika - Verse I-25 - O'i!I 11ftii""l~1ozi'lf" Sl<?i'1l?l~l'Glt41{ 1 m~'<14<::q'il:
~: ~li!"il~a : II (25 ). 'There the unenlightened yogi, by considering that state a kind
of deep sleep, remains stupefied, while the one who is not covered with darkness of
infatuation is established in that ether of universal consciousness and abides as fully
enlightened'.- Jaideva Singh' English Translation of Spanda Korikas pp. 105/ 106.
40
· Cf Taimni's gloss on Patanjali, the Science of Yoga, 7th Edn. 1986 (It Pub.1961).
PriiQiiyama has to be practised with puraka and recaka (inspiration and expiration)
for a long time, the period of kumbhaka being slowly increased over long period of
time. Such a kumbhaka, wh ich is accompanied by piiraka and recaka, is called
sahita kumbhaka. But after prolonged practice it is possible to dispense with piiraka
and recaka and practise kumbhaka alone. Such priiTJayiima, called kevala
kumbhaka, gives complete control over prof.la and enables the yogi to perfonn not
only all kind of physical feats but also to arouse and direct kuTJdalini towards
different centres in the body. This science is a strictly guarded secret and can be
learnt by a properly qualified cela (an ardent residential student with his preceptor)
from a qualified guro (teacher) ...lt must be clearly understood that these thing are
not meant for people who are leading the ordinary life of the world with all its
desires and indulgences and who naively want the peace and bliss of the inner life as
an addition to their multitudinous enjoyment in the outer world. The door on the
enjoyments and comforts of the lower life has to be shut completely and once for all
before one can hope to make any real progress on the path of Yoga.'
Our commentator, Sada§iva, was an adept in this pralJiiyiima exercise. Cf T.K.Balasub-
ramanyam's reference to the catastrophe that befell Sadasiva in Kodumudi, who had
plausibly gone into instantaneous kevala kumbhaka mode to escape from the
impending catastrophe. The priiTJiiyiima siddhi occurring naturally from the practice
of three-breath-exercise on perfecting yogasanas is one thing, but to go after it with
136 [11-53
YOGA SUDHAKARA
~ 5!011llll'i4i&l'il6
Now he (Patanali) says what the net result is ofpriiniiyiima.
oo: ~ Sfq:ji:tJllcif<UI'( (~ ~)
(tata}J k!jiyate prakiiSa-avaralJilm)
52. Then, the covering of the effulgence is destroyed.
lfiC?HH416 -
He (Patanjali) tells about the contiguous result gained by
priitJiiyiima.
41
'!ii(Oii«!HHti ~: ( ~ ~)
(dhlira!Jli-yogyatii manasa}J)
53. For concentration, the mind attains fitness .
".>~TT'T""TTtO,~-:::r:::lr"TT'QirTTO."~::rTT'""'ltTTt':=r:::l°'mT:::l""l'T'hr:t RI =a fl! Iq ~ i"'1 ~I
4
2-fcHqfCtq<tl+is.cilit lititfct+l\qfff>I< $cd~4101i Sk4hU<: ( ~ )f)
(sva-sva-viF)'a-asamprayoge cit 'ta-svrDpa-anuk4ra9
iva-indriylll)ilm pralyllharap)
54. In the ab~ce of union with their own objects, the senses
following as it were the nature of mind is abstraction.
42. -~~~
~l"l"l"CI 11m qidi"'tH'{ i
43
· Other thing remaining equal, the mind is activated by the broadly divisible three
distinct characteristics among other stimulations. Firstly, by the sensations
communicated by the sense organs, which activity is straightaway wholly from the
vibrations of external objects. The next is the sensations ,emanating from memory
stored up by the previous experiences and the third is the anticipatory future
prospect, which again is the off-shoot from the stored up previous sensations, the
latter two of which being essentially internal mental projections. Now this aphorism
concerns the restraint of the first, viz. those sensations that are communicated to
mind by the sense organs of the vibrations of external objects; in other ~ords, the
exhibitive sphere of the mind. Vyiisa comments thus: "(4~i!•Hill<l1•n'll~ ~'Ot<:IMljq)l<
~ . I filij~{IEf f.:rnc:tf;i!<'"l;fl~llil'Ui ~ITT~ll"1llq5q1llJ"'tl<'l~~;d I 1iYU ~Cfl<<l\iill;f ~
aNd"'tl'l'l.t'ldf;:a f'1~~1'11'1'1jRli:t~1;d a~f~ll11'U1 ~=aPiilil f'1<>"1'il~11 ~ 11 In the absence of
union with their own objects, the function of senses becomes, as it were, the
imitation of the nature of mind. On the restraint of the mind, the senses being
restrained likewise, do not yearn for any other means like the conquest over the
other organ. Just as the servantry bees fly and sit with the honey Bee-Queen, when
she flies or sits down, so also the senses are restrained when the mind is restrained,
and this is abstration.
138 [Il-ss
YOGASUDiiAKARA
'ffif: ~ Cl:t4df.s::41011'( ( ~ ~)
(tataQ paramii va$yatli-indriy4IJllm)
55. There (arises) the supreme control
over the sense organs.
~f:s:41011itR1~i&l'1i 1Ri1T q~l!ctl R~, ~~~tX:H:=<~'"d'iSH+l
{ffi~ll
The result of concentration is the supreme control over the fickle
sense organs, their steadiness and non-involvement in the external sensµal
objects, as far as it goes.
m; >3f1&i(Gtj$f&SIOTia cil'l~ll~
l(!11~1Ch<IMf.lllli ~
~i!t•NI«:
~:
[ Invocatory Verse ]
~: ffi;&r: ffiC6.1<E!IC1ctlg)tj"l I
C1"i q14aiflli1j~/ilqf8:!ql~~ 11
1
· The eight supernatural faculties are:
~ ii ~ ii ~ <61'lqtlli11ol II
(• Read each one supplying "the power of' at the start):
(1) al}ima =•becoming as small as an atom.
(2) laghima = assuming excessive lightness.
(3) praptiJ:i = reaching anything (e.g. touching the moon with the tip of
the finger).
(4) priikamyam = (satyasankalpam) obtaining irresistible will.
(S) mahima = assuming the weight of illimitable bulk.
(6) Wtvam = supreme dominion.
(7) vaSitvam = subjugating by magic
(8) kamavasayita = suppressing all desires.
Also cf Aph. IIl-47.
2
· Umlipati = Maheivara, husband of Umii (Piirvat1) - Piirvati-Parameivarau - Cf
Kalidasa's Raghuvamsa: lnvocatory Verse:
l:lflf\!lf~q ~ qlj\lfSlfiNd~ I~: NITT1 ~ q1t{cflq\qwd II
To understand the word and it sense, I bow unto the parents of the world, Parvati
and Parameivara, the very embodiment like word and it sense.
140 [111-1
YOGASUDIIAKAR
~ '{ctft+i"tll~ ~qf{q~qJ~ldi_Cfl{0112f ~ ~
~ttfcktll!14l'i ~~1a4:_~Cfl4af~q1Cfla~ffo11fl!li{l;:ii ~:@ftj;:i ~
~ ~ ctqt.'°4 ~ ~{ltj@1f8 ~ .lfit1Rq:©c:h ~ffi{~:
~ ~' ~ ~l{Ullft;*"P1"fi'Gi:, Blll4q<!:ql'6lj ci<:!:ql"'d\lh&fc:f-
"ifcilltla ~ ~: ~ ~ ~ II
3
Here Vyasa says: ~ 6C:<i~o:su&i ~ ~ ~ ~ $~C\"llf<'.! ~ GfT6) ?fl ~
~ ~ ~ efo m\UTT 1 The confinement of the mind by each operation in places
as the navel sphere, the lotus of the heart, the head, the shining part (i.e. the centre of
ID-1) 141
VIBHfm PADA
(at any one place) or in the inner soul, is concentration, it is said. Yogi
Yajfzavalkya says: 'The mind harnessed by quality restraint, has the stance
in inner soul, which is called concentration by the wise and the proficient
men in the science of Yoga'.
the eye-brow), the tip of the nose, the tip of the tongue or any external objects, is
concentration.
The point is that 'external objects' are not precluded as 'places' by this
commentator, the significance of which (there is nothing in the aphorism itseif to
preclude them) may include idol worship as well, which, inter a/ia, may embrace
distinctive trees, stones etc.. on the idea of iivara or God, whose omnipresence the
idealists feel therein and thereby attain the highest stage of spiritualism, which not
only proves the basis for such fonns of worship in tenns of scriptures, but that this
form of worship of an image is as efficacious as a stepping stone for the successful
climb to the summit by average aspirants, is not gainsaid; for, it is only by some
such means the young mind, in the initial stages, are groomed to give a d~finite
direction towards spiritual aspirations on maturity, which takes place doubtless over
a long period of time in any one's life.
142 [IB-2
YOGASUDHAKAR
should direct one's thoughts towards only just the left over thought and
joy'.•·
5
Getting into this cognitive spiritual absorption, is beset with certain definitive obstruc-
tion and this has been lucidly explained by Taimni in his Science of Yoga cf
pp.2 81 /282 : 'When the state of dlryiina has been well established and the mind can
hold the object of meditation without any distractions, it is possible to know the
object much more intimately than in ordinary thinking, but even then a direct
knowledge of its very essence is not obtained and the reality hidden within the
object seems to elude the yogi. He is like a General who has reached the very gates
of the fort which he has to conquer but the gates are closed and he is unable to enter
the fort. What is standing between him and the reality of the object, which he wants
to know? Aph. III-3 , (which means the aphorism under review now) gives an
answer to this question. The mind itself is preventing the realisation of the very
essence of the object of meditation. All the distractions have been completely
eliminated and the consciousness is fully focused on the object of meditation. How
does the mind interfere with the realisation of the very essence of the object? By
interposing consciousness of itself between the reality hidden behind the object and
the consciousness of the yogi. It is this self-consciousness or subjectivity, pure and
simple, which serves as a veil to keep it separated from the object and to hide the
reality he is seeking.'
144 [ill-4
YOGASUDHAKAR
Sfq"iji" ~: (~)
(trayam-ekatra samy_amal})
4. The three (practised) together
in one place is samyama.
d\$\iil41&~1M1C$: ( ~)
(tat-jaylit-prajnli-lokal))
5. From its conquest, the intellective-vision (arises).
6
· Samyama may be translated as 'holding together' but it would not convey the
significance of the true sense of this technical term. The question would arise:
'holding together what?' Samyama is the continuous passage into the last from the
first, one following the other (that is to say, dhorana. dhyana & samodhi) and
making one in the sense of separating the object from the internal part to behold the
shining Truth, which is attainable by dexterous yogi instantaneously (cf notes under
Aph. Il-35). Of samyama, Vytisa says: ll:<tiftit!<41fbl ~ ~ rn ~ 1~ ~
~ ~ rn ~ 11 The three means, being engaged in one object, are together
called samyama. This samyama is l:he technical term of this trio.
111-5] 145
VIBHUTI PADA
. .
~ fl<4l1fll ~
~cfrll ("'(:l~: 11
~ ~ fc:tf.t(j}41: (~)
(tasya bhiimi~u viniyogalJ)
6. Its application is by stages.
ercttn>fl ftj ach Rfcf achfl fcrq I\R fcftj I{I~~ ~ <-! '1 ~ ~ f;p•~l JI:
CflctOQ : 1ITT RlR 1fh: ~: 1cfcrcf~-rF1\J1~;fl:a\1'Afrffcf:q1\1Rnwn ~
ms;:iq~1~1,l"!@1f8lj)flll'Q B~a1~S1wa'"l{t'lqi -
cilfl1<4T~: 11
7
Cf Aph . l-48. That is to say, the stage, reached after treading suppositional, clear-
thought, refl ective and non-reflective thought-transformations (savitarka, nirvitarka,
savicara, nirviciira etc.), cf Aph. 1-42 to 1-47.
8
Vivekananda says - 'That should be emp loyed in stages. This is a note of warning not
to attempt to be too fast.'
146 [III-6
YOGASUDIIAKAR
S(~q;~Hi ~: I I ( 1.9)
(trayam antarangam piirvebhyal/t
7. The three are internal in relation
to the preceding ones.
aaet114R~l~ -cqfcfi
reference to this, he (Patanjali) says (in the next aphorism) -
~: ~: I ~ :q ~ 41n1>1ll~'i
TTt-51f8-::,+,~:,.....r4 ~ :q ~, nfuW.f.HI frm~H=i~l~J: ~ I
~ ~ RU<q q:ctCh~~ f=c=.if1Yj'l"C£9Ri I msll41~~ir~ ~
qf{o11lfl f:i;sff\ll: ~ II
10
· Evidently, here Yoga Philosophy doe snot contradict the position of Vedanta Da.fona
in-as-much as the latter establishes that Brahman is self-sufficient, self-manifesting
and not dependent on any action. Our commentator has made it clear in his
comments on Aph.1.20 that seeded spiritual absorption precedes that of seedless, in
other words, on attainment of the intellective vision and on the cessation of the
seeded spiritual absorption, the seedless spiritual absorption emanates.
F'l<l~~ti)fcl ~ I
ID-9] 149
VIBHfJTI PADA
~ ~ R4lsn:p:11f~ fi>1~1atiA1~qf{o11J4-
~ -
Having explained in this manner the suppressive transformation in
the seedless spiritual absorption, he (Patafzjali) proceeds to explain the
transformation in the cognitive spiritual absorption -
13
Here Vyiisa says. f1Ul!tit4ll<lil f1Ul!ti%1<1'41t1412CllQl!(11 stl?IH'l<"llfti'll ~ ~ 1 offi~1v11oil
O'j(t!ll'1Elf4011 ~ ~: mm~ ~ 11 Depending on the dexterity in practice
of inhibitive habitual potency, tranquility flows into the mind from the suppressive
habits. If there be any mental blindness to that habit, then the inhibitive habitual
potency is overpowered by the exhibitive habitual potency.
m-111 151
VIBif(JTI P ADA
'l\ifl2u1;i ~ ~ fiqf;q~12lf~t:o11f8 I ~
iJl(."'qJ:ll;:j
<~101fll ~ ~'4'"110lYi 41fiH: >lllM~~lt~OI AA AA fiqf~ai
a.:ft<ffi, t(&ll~cil =c:fl~Ri I dl~fiMfifll qf{o11XOi: ~ 11
Mind, being goaded by active energy, takes . up step by step all
sorts of obj~ts. By the skilful effort of the yogi practising the restraint of
the activities of the active energy, all-pointedness decays day by day and
one-pointedness arise. That kind of mental transformation· is called the
spiritual absorption.
'Santa' means the past, and 'Uditii' means the present, cognition of
the mental operation. Should the consciousness take the same object even
in the present as that of the one taken in the past, then the two (past an~
present) become similar. This kind of mental transformation is called the
one-pointedness. 15· In this manner, these three minds, viz. the suppressive
transformation, spiritual transform.ation and the one-pointed transforma-
tion, are called the characteristic modifications of the transforming mind.
Thus, the symptomatic transformation also, is adverted to by such
a phrase, nirodha-k$(1IJa-chit'tlinvaya (i.e. connected with the mind of the
suppressive moments) (cf Aph. III-9). It is like this: The symptomatic
course of the characteristics of the transformation is three. There (it is
first) abandoning the future path, (second) accepting the present path (and
the third) abandoning that and accepting the past path.
Even though this very thing, separated by time, is the transformed
state of suppression, yet it is praised in chorus as vyutthiina-nirodha-
samskarayor-abhibhavaprlidurbhiivau (that is to say, the respective
15
· Here Vivekananda says: 'How are we to know that the mind has become
concentrated? Because the idea of time will vanish . The more time passes
unnoticed, the more concentrated we are. In common life we see that when we are
interested in a book, we do not note the time at all ; and when we leave the book, we
are often surprised to find how many hours have passed . All time will have the
tendency to come and stand in one present. So, the definition is given; when the past
and present come and stand in one, the mind is said to be concentrated.'
The editor of Vivekananda's glossary, Swami Gambhlrananda, sum s up all the three
aphorisms, 9, 11 & I 2, thus: 'The distinction among the three kinds of concentration
mentioned in aphorisms 9, 11 & 12, is as follows: In the first, the disturbed
impressions are merely held back, but not altogether obliterated by the impressions
of control which just have come in; in the second, the former are completely
suppressed by the latter which stand in bold relief; while in the third, which is the
highest, there is no question of suppressing, but only similar impressions succeed
each other in a stream.'
111-13) 153
VIBHUTI PADA
~~~~~~I~~~
~ ~ ~ - ~l@lcil S::~~ I: I (f;f 'i~qfli
~fi:fuj) E!C:ICfll{yf{o11ii) ~qqf{o11+i: I ci~Cf ~ ~-
flll~'i q dl'f 1"1 l'ttjfcflCfll'(: (i(qf{fll l~'itctla l't"1:1 qfb:~Ql ~ 0 Iqf{o IPi: I
ci~tj EIC:fll ~ ~ qf{o11i:fls~1qf{o1p•i : I 3IB: ~ qf{o 1 1~;ft
fu ~ ~ RIR1~1ij:)f{f8 ~: 11
It should be seen that, by the aforedescribed three mental transfor-
m ations of the characteristics (symptoms and states), the modifications in
the elements and in the senses vis-a-vis the substratum, have been
explained.
There, the substratum in the form of earth, when transformed into
a jar, is its characteristic transformation. The acceptance of the present
16
· Cf Aph. III-9 .
154 (III-14
YOGASUDIIAKAR
17
· As a prelude to succeeding aphorisms, Vyiisa say thus:~~ ~: ~~~ 1
~ Slf<l'llf"l&ll: ~ q~'fl'llf"l&ll 3l 4 R'if'! I~ "' ~ 'Wf<lj'll~'1 Sll Ndq<Rj'fml~JcU : 1 '~
~: '4fturri:fts~ ~I ~~ ~ ~ Glif'1<F->fct1: ' II~ I I 3lO) 'llTfiR 3%'1fi4Ml"lf4
~"jft'fla1if54foqf1~ ~ ~ ~ 11 The mind has two characteristics: the visible
(parid~!ii) and the invisible (aparidr,<;fi i). There, the visible is the cognitional one;
the invisible is the substance itself. Further, the invisible ones are only seven,
proved by inference to be in existence in the s ubstance itself: 'Restraint, peculiarity,
habit, change, life-force, activity and power are the invisible characteristics of the
mind'. Henceforward, the subject of samyama is described for the yogi, who has
attained all the component parts ofyoga, to get the desired object.
156 [111-16
YOGASUDHAKAR
qf<o11qstl4fil4q1~rtla141i1t1*114¥( ( ~ ~)
(pariIJlima-traya-samyamii.t-atlta-a n ii.gata-jii iin am)
16. From the samyama on the three-fold transformations,
comes the knowledge of the past and the future.
't'ifttii(+iia_iit'C6(Uiit'{ciG11M*11"1'{ ( ~ 6)
( samsklira-slik~tkara IJlit-piirva-jlitijiiiinam)
18. From direct perception of the habitual potencies
comes the knowledge of the former birth.
pain. These two kind. of habitual potencies are the characteristics of the
mind.
They (the potencies) are the uninterrupted series of accumulation
from former births. By practising samyama over the heard, inferred and
directly perceived causativeness, there arises the direct perception of the
accumulation of habitual pot~ncies of one's own and others.
How, by practising samyama on habitual potencies, there is direct
perception of former births, need not be doubted. It is sound that from
samyama on habitual potencies there is direct perception of the origin of
former births, which is because of their union, possessing continuity on
account of their uninterrupted succession.
fu@"*1VH~ -
He (Patanjali) tells about another accomplishment (in the next
aphorism) -
SH~ti{Olf q(~'t1*1i"f'( ( ~ ~)
(pratyayasya para-cit 'ta-jniinam)
19. Knowledge of the mind of others (is directly
perceived on samyama of their notion).
~ B~1n11~1Cih1\ra i;j~ ;m:rra;i 1(tj")l{q r&fi Y<Rl=a fl 1e.11 ~' {1~1 c»-
kl01~ 1~ ~ ? ~ -
19
·:f ~ (1('{"1f(J;k1;j (1~jfctq4}~fl('Cff(( ( ~ 0)
(na ca tat siJ.-iilambanam tasya-avi~yTbltiitatviit)
20. But not its support, which not being
the object of samyama.
Cfiilf'(C\qti4iutt{~iij]~lffi>~fl) ~~:
!JICfi l~lltiS44lltS ~Etf..'( ( ~ ~)
(kliya-rupa-samyamlit-tat-griihya-saktiJ;rstambhe cak~u.(1
prakiisa-asamprayoge-antadhiinam)
19
· In Vyiisa's commentary, this aphorism has not been taken as one of Patanjali's but
quoted as a comment by Vyasa on the previous aphorism 111-19. Our commentator,
Vivekananda and Taimni have treated this as a separate Patanjali aphorism proper.
20
· Here, Vivelcllnanda says thus: 'He would not know the contents of the mind by
making samyama on the body. There would be required a two-fold samyama, first
on the signs of the body and then on the mind itself. The y ogi would then know
everything that is in that mind.
160 [111-21
YOGASUDIIAKAR
12
·~ ~l<IEJ~ttf"i~ffi'( ( ~ ~)
(etena sabda-iidi-antardhiinam-uktam)
22. By this, the disappearance of sound etc. is explained .
~ ~lll ~l«SGfll~f{t'·qn:p 1;:m;IT B'4~1¥7-i l?J ~ IQJ(tj fBf.;,<;\{ifhl
ii cfrfi R1 tj R!:a oq l{ 11
It should be understood by this (i.e. by the principle of the
foregoing aphorism) that the accomplishment of non-receptivity (in
others) of sound etc. is achieved by practising samyama on one' own
sound, touch, light, taste, smell etc. , is explained.
21
Invisible to others but one does not thereby cease to exist otherwise.
22
· Cf Bengali Baba' English translation of Vyiisa' Sanskrit commentary on Yoga Sutra
of Patanjali, p. 79 of 1982 Edn. Vyiisa has not treated this as an aphorim proper but
his comment at the end of the previous siitra is 'etena sabdiidyantardhiinam uktam
veditavyam' (i.e. by this it should be understood that disappearance of sound etc.,
has been mentioned). Vivekananda, Taimni and our commentator have treated this,
and Aph. m-20, as separate aphorisms.
III-23] 161
VIBHiTTI PADA
n.3Tfti~ qr ( ~ ~)
(ari~feblzya.IJ va)
24. Or from unfavourable symptoms
of approaching death.
31f{qrllfill;:ffi("'llf{~1R ; - 4{UlfC'5fi·IR
~ qr ioi{Ul~l;:j ~q("'lllflf11;:fls~~: 11
The unfavourable symptoms (i.e. ill-omens) of approaching death
are like the terror caused by an enemy. The symptoms of death are three-
fold (which are) adhyatmika etc. (i.e. adhyatrnika, adhibhautika &
23
· This is not treated as a separate aphorism either by Vyasa or by Vivekananda nor by
Taimni but quoted by all of them along \'.rlth the previous aphorism . Consequently,
the latter two co.unt the total aphorisms in Chapter lil as 56, while our commentator,
by virtue of treating this as a separate aphorism, counts 57 in Chapter 111.
162 [111-25
YOGASUDIIAKAR
adhidt;iivika). From them, the knowledge of death occur even for yogis, is
the meaning.24 ·
(maitrT-iidi~u
ballini)
25. By making samyama on friendship etc.
comes strength (power).
~ gf~an..,1a.1f.4 ( ~ ~)
(bale$U hasti-ballldim)
26. Among strength, the strength of elephant etc.
'JC1"1*114 ~ fi4q1(( ( ~ l)
(bhuvana-jiiilnam surye samyamlit)
28. By making samyama on the sun (comes)
the knowledge of the universe.
~ ctHC61&{~*11"1'{ ( ~ ~)
(candre tiirakii-vyuha-jfiiinam) 26
29. (By making samyama) on moon comes the
knowledge of arrangements of stars.
~ tl~RCfi\~~ ~ *4R~~l~~ti ~ I
~ ~I q Cf)(tj Irj ct=i ll ii Ifkfl 18,11 (tj") I~ ;r if crnl R1 'l1fCr:
25
· Vyasa enumerates the fourteen regions thus: - ~: t1«k'>lq,l«l':licilil: ~ ~
4Jqf<('ilq ~: I ~~~"'31<1<'4 ~ !l(i'i~'l(11{fqf<Qi!S~: I '('1'0: tR: ~: ~ lfTR-
~ 'ffiq;: I ~: ~ 4tic;?T<flf«fqf<l'j ~: iimlT ''Ht''>lct1tacilf5)cti: ~ efo I 'ill~f(>l'{f'1Chl
'ffiq;: l!l'Jtlqfq{'l'lffl ~I '4TB:~ t<IRt"g'ihl fzyf oru ~ 'SNIT' mi ti!lt:liB'liii: I o:! lcilil<iqgcff< ~:
qD4(iJ1(Cfi"i.'ll(I q'\t1f6<'51 •k'llf'lt"SICfil ~l i14:3lftrer 'l(i1 Cfil<'5iat<Jq(i(q4{il-0<qiii1 Mf!.'ll~olf'1('1 1 : I <l""l ~
~:~: 3lffeR: Cfie:'.'ll~<.'fefq;1e41~"4 ~ I ffi1T 4{il(1<'5(t1Jaf51of5~of5fq(1 f5CH"51oC?41olC?J<9QJf'l
~ ~ 1 Its (i.e. of the universe) expansion comprises seven regions. There,
beginning from Hell up to the back of Meru (the pole of earth) is bht1-loka.
Beginning from back of Meru up to the Pole star decorated with planets, asterisms
and stars, is the terrestrial (bhuvar-loka). T hen , above that, the divine region (svar-
loka) is five-fold; the region of Mahendra is the third. The fourth is the mahar-loka
of the Creator, Brahma, which is of three-fold thus: janaloka, tapoloka and
satya/oka. The short verse (on thi s point) is, 'the reg ion of Brahma is of three-fold:
maharloka of the Creator; Mahendra is called the suvaf_I; in the sky are stars and on
the earth the creatures'. There in the Hell, six great hells encamped one over the
other, which have firm foundations respectively in earth, water. fi re, ai r, ether and
darkness; these are Mahakala, Ambar/,,·a, Raurava, Mahiiraurava, Ka/asutra and
Andhatamisrii, where the beings, who are to suffer pain consequent to their own
actions, are born after having cast their long life of difficu lties. Thence the seven
26
P~tiilas_: viz~ Mahiitala, Rasiitala, Atala, Sutala, Vita/a, Taliitala & Piitiila.
Vyasa, Vivekananda & Taimni quote the aphorism as 'candre tara-vyuha-jniinam'.
.....
ill-301 165
VIBHOTI PA.DA
~ a~Rt~l"i'l <~ o)
(dhruve tat-gati-jiiiinam)
30. (By making samyama) on the Pole Star, (comes)
the knowledge of the motion of the Pole Star.
By making samyama on the Pole Star, (the yogi) get to know the
movements of the stars; that is to say, which star goes along with which
planet and from which point to which point. n
2
'· The last two aphorisms deal with the general law, which regulates the spatial relation-
ships of the heavenly bodies and their relative movements. In this connection,
Taimni says: - '...It is well known that motion is a purely relative thing and it is not
possible to define ·or detennine absolute motion . We can measure motion only in
relation to another object, which is fixed . This is the law upon which all other laws
of motion are based. Now there is only one star in the sky whose position is
relatively fixed and which is, therefore, considered as a symbol of fixity. This is
called Dhruva, or Pole Star. This star may, therefore, be taken to be a symbol of the
fundamental law of motion referred to above. By samyama on Dhruva is, therefore,
meant not samyama on the physical star which bears that name but on the law of
motion, of which it is a symbol.' '...Those who are familiar with the philosophy of
modern Science, will recall how Science is always aiming to discover a simple and
fundamental law, which underlines a number of diverse laws working in a particular
sphere. Such a search is based on the intuitive perception of the fundamental unity
underlying manifestation. All laws of Nature operating in different spheres and
apparently quite unrelated are really derived from the progressive differentiation of
a single comprehensive Law, which expresses the working of Nature in its entirety.
That is why it is possible to integrate minor laws into more comprehensive laws
progressively and by performing samyama on one aspect of a law to acquire
knowledge of all other aspects.'
166 (111-31
YOGASUDHAKAR
011F\4ii4di ctittt~g~l"i'l ( ~ ~)
(niibhi-cakre kiiya-vyiiha-jiilinam)
31 . (By inaking samyama) on the navel circle (comes)
knowledge of the anatomical & metanatomical
constitution of the body.
CfiOdifq 41fNqltflR<tM: ( ~ ~)
(kaIJ.tha-kiipe k~ut-pipiisii-nivrt'ti/;l)
32. (By making samyama) on the pit of the throat above
epiglottis (comes) cessation of hunger and thirst.
tif•ufii ~l.f'l ( ~ ~)
(karma-nlicjyam sthairyam)
3 3. (By making samyama) on the kiirma-nii¢
(tortoise tube) (comes) steadiness.
'{d"'f41ffifq f~«~f:t'l ( ~ ~)
(mfirdha-jyoti~ siddha-darsanam)
34. (By making samyama) on the cerebral light (comes)
the vision of siddhas (the perfect ones).
suffiiiliil ~ (~ 4)
(prlitibhlit·vii sarvam)
35. And by hyperaethetic knowledge,
all is known.
~ Rii'ii~~q_ (~~)
(hrtfaye cit'ta-samvit)
36. In the heart, the knowledge of the mind.
28
The English word, intuition, as pointed out by Taimni in his Science of Yoga (cf Pp.
·
334 &335), suffer imprecision to match the meaning of the Sanskrit word, pra(ibhii,
in-as-much as intuition in Western Psychology connotes absence of reason ing in the
apprehended Truth, while pratfbhii, has the element of transcendental character in
the apprehension of Truth. Here absence of reason does not arise because the
perceiver is in direct perception of the perceived, transcending relativity in the state
known as the fourth mental state (turiyiivatha). Vyiisa explains thus: · smft'G ;i'l'l1 ~
ofi~&i"1t4 ~ ~ 1 That which is a prior form to the knowledge born from
intellective discrimination, is known as priitibham, the rescue r (from the circuit of
life).
29
Cf Niiriiyal}asukta, second hemistich of verse 6 viz 'i~'!'}::>1•;ltfl~J~J>;: ¢ iiiitQ&t'lg&'( 11
m
with Ch. Up.Ch. 8.i. l : - ~ "lfo:<::liftii'Sl~~{ ~ ~ ~Sff"l?i"fl{iCfil!?l~ff"i""l<!:..,!!!o4
~ fclf,;i~11f@oqfi:ffc1 11 Facing downward, the heart resembles the lotus bud. That,
which is a small iikiifo (space) within the small lotus-shaped mansion in the City of
Brahman, should be ought after; that, indeed, one should desire to know .
ill-37) 169
VIBHUTI PA.DA
because of the extreme distinction between the state of the knower and
the state of the ascertainer.30·
~ tj4&if4 ~~tf81a;ilfi:hl'llBll''lfTCfT: f~;;[j~q~~f4Rt -
When the ear of the yogi (who practises samyama on the direct
perception of .Puru$lJ) takes hold of divine sound, then it becomes
hyperaesthet:;;ally auditory to what is mystically harmonious. Thus, it is
worthy of inferring the other hannonious blending of divine smell etc.
30
· In this. connection, Vyasa says thus: - ;r ~ ~~<ofr•l~"1 ,.r,ti~lt'l'1 1 ~ ~ J ~ ll:?f ti
~ tqlCGlq("IX<l1 ~ I ~ ~ - fCl~llCll<tR $:; fci;;iHil.l1RFct 11 Also, the Puru~ is not
seen by that puru!j(J's cognition, which is the illuminative energy of the intellect.
Puru!f(1 Himself sees that cognition to be the support of Hirn. So indeed, it is said
thus: 'Oh! By what, is the knower is to be known?'
Taimni (cf 'The Science of Yoga') comments thus: - 'When the consciousness of
puru~ man ifests in the realm of prakrti, it appears as awareness of the Not-Self and
this awareness, which expresses itself through the action of the sattva guQa, is called
buddhi... When the pure consciousness of the puru$(1 is associated with prakfti, it
becomes increasingly conditioned as it descends plane by plane ... The Puru~
remains quite separate from it, though His presence stimulates the awareness
through buddhi. Th is awareness becomes more and more vivid and simulates more
perfectly the consciousness of the puru!j(J as it is expressed through the increasingly
subtler stages of the gw:ias, but there can be nothing common between the two; for,
the former is a pure product of p rakrti, while the latter transcends prakrti altogether.
The two are quite distinct... Experience is always in the realm of prakrti and Puru~
cannot be the experiencer.'
111-39) 171
VIBHUTIPADA
Then this yogi is one who is fully satisfied. (In this context),
posing the question, what else is there for him to be achieved, he
(Patanjali) replies -
activity arises, with which the mind enters another's live, or dead, body.
Following the mind, the senses also enter (that body) just as the
(servantry) bees (follow) the Queen Bee (wherever she goes).
dC(l:tGfql\J\itci4iCf>OC::Cf>lfu:ti:Hifi· 3dfilkt5 (~ ~)
( udlina-jaylit-jala~pailka-kaIJfakiidi~u-asarlga utkriinti}J-ca)
41 . By conquest of udana (comes the power of) non-
contact with water, mud, thorn etc. and death at will.
;g)JIY1~\jtjl(?lq5c:<l~ ~ 1Ri\Jl1cf~l<ql~I, m
l("iJ"f'RlKlllOli
~ 51011q1'i1Rfi~1fiic4qR~;qa I a:;fiGHfll 31T 'ilfll~IGI ~1-01~:
fillil"'i \J1lll\Ni&IR6:ff!Uil m7ft C'5~(tj15qfl 'li0Ri, ~~lll lROi" -:q
I'
~ $fl!S!f: 11
That mode, which is predicated by the word life, which,
simultaneously with all it sense, goes up like the flaming fire, is the one,
which is subject to different influence of action, that is the acknowledged
representation of priil)a, apana etc. (viz. priil)a, apiina, vyana, udana and
samiina). There by making samyama on udiina; whose expansive mode is
from the tip of the nose up to the head, the yog i goes up on account of
levity by conquering non-contact with water etc. The meaning is that he
obtains death also at his own desire (will).
ff¥1i•Ntlll\NC4M"i'{ (~ ~)
(samiina-jayiit-jvalanam)
42. By conquest of samana (comes) radiance.
a:flijC::lUC::Hlfil ~: m: (i"flT q~nq)l{l~IMRCf><:!~IU~&;:j
cqqfu- I ~ 'i I:fil <irTI' 15q &bt q ~fll a ~: 11 .
The stance of samana is from the heart up to the navel sphere. By
bringing it into subjugation the fire in the contiguous area of the navel
sphere becomes radiant. By this, the yogi appears radiant. 3 1·
3
The interpretation of jvalanam as effulgence does not appear to be correct. In the
1. ' •• •
first place, no one- has ever heard of yogi in a lwninous condition, and even if one
were found in such a condition, this could hardly be the result of the deliberate
exercise of a siddhi ...' says Taimni in his 'The Science of Yoga' (cf p. 347, 1961
Ecin .). Apparently, this view is developed by assuming jvalanam to mean blazing
174 [ill-43
YOGASUDIIAKAR
~SllCfil:{ll"4l: ~d4~H:i4iitf(ai ~ (~ ~)
(srotra-OkasayolJ sambandha-samyamat-divyam srotram)
43. By making samyama on the relation between (the sense of)
hearing and (the element) ether (comes) divine hearing.
(of gastric fire). This is a bit far-fetched and runs counter to the aphorisms
buttressing this one. ls it suggested that a yogi should fill his stomach to the brim
with all and sundry before entering samyama on samana Jest it should fail him to
increase the intensity of the gastric fire to the extent required to digest the amo\lllt of
prepacked food in the stomach? Would not a yogi fall at once from the high
discipline enjoined by the components of Yoga, restraint and observances, where
excess intake of food is a prohibition? A happy man in a crowd is like a lamp lit in a
dark room, says Robert Louis Stevenson in his Virginipus Puerisque. This sort of
luminosity or radiance is always found in a true yogi. There is no warrant in the
aphorim to invest jvalanam with the meaning, blazing of gastric fire, and then
pitchfork on it luminous condition as a physical phenomenon.
Vyiisa comments on this aphorism thus: ti'il'1"1'11$>q~..; 1 f"1?1ti'll'1~"1ti ~ ~ ~ 11
Blowing upon the conquered brilliance of samana, he (the y ogi) shines.
Also, samana not only assimilates food but also circulates in the body from. heart to the
navel sphere, covering stomach en route and, by itself, it is one in the group of five
airs. Bringing samiina into subjugation, or 'blowing upon the conquered brilliance'
or for that matter 'mastery over samiina', has the element of winning it over and
uniting it .with priit,1a appropriately to subserve self-realization and final emancipa-
tion, as, after all, priit,1a has five state like the mind, say sruti and smrti. First hear
sruti and then smrti:
Tai. Up. I. 7 (1,2 & 3): ~~od=nRa! ~sa1=n<~e11: 3!flJ'!!sd~tQ~ ~ 1 3m! ~ ~
~ ~ I $Ml'tl'f'l( 1 3h1i~l!Cll( 1 ~ ~~ ~: lfl!!'f: I ~: '*'! ~ ~ I • 13!'(
1ll11nftlt ~ 1 ~ ~ "!R!<<i1"'l 1 q "ST ff ~ 1 ~ q "io.f!.11"'1fM t 1 Upon the
clement - earth, intennediate space, heaven, major and minor points of the quarters,
fire, air, sun, moon, star, water, herbs, large trees, ether, corporeal body (one should
meditate). Thereupon (one should meditate) on one-self - priit,1a, vyiina, apiina,
udiina, samana, organs of sight, hearing, thinking (mind), touch, skin, flesh, muscle,
bone and morrow. The seer, who revealed this by intuition, having grouped the
various objects, declared that the whole universe is based on a five-fold principle
and that one set of five preserves the other set of five.
Brahma Siitra II. iv. I 2 - q~~fM;flqi:qf~~'1H 1 ~ ~ 1 It is taught that Priit,1a has five states
like the mind.
111-44) 175
VIBHUTI PADA
32
· Interestingly, Taimni explains this aphorism thus: 'Akafa-gamanam refer to the well-
known siddhi of transferring the body from one place to another via Akasa... It
involves resolving the particle of the body into space at one place and then
reassembling them at the destination ... 'Akiifo-gamanam must be distinguished from
appearance of a materialised body formed by kriyii-fakti at any distant place. In the
former case it is the original physical body of the yogi, which is transported to
another by the combined process of dissolution and materialisation. In the latter
case, the original physical body remains where it was and a second artificial body is
temporarily materialised in another place round a nirmiil}a cit'ta (IV-4). The
techniques of the two process are different...'
176 [IIl-46
YOGASUDIIAKAR
33
These five fonns are the four states of the energies
· (cf Aph. 11-19) and the purpose of
the perceivable (cf Aph.II-18).
34 . •
Panclkara!Ja of elements. Cf Table below:
POPORTION OF ELEMENTS MANIFEST A TIVE
Transfonned Charac-
Gross teristics. Qualities
112 1/8 1/8 1/8 1/8 Prthivl Hardnes Sound, Touch.
Form, Taste & Smell.
1/8 1/2 I /8 I /8 I /8 Apa!} Viscidity Sound, Touch.
Form & Taste.
1/8 1/8 1/2 1/8 1/8 Agni Heat Sound, Touch
& Form.
1/8 1/8 1/8 1/2 1/8 Viiyu lncitant Sound & Touch
1/8 1/8 1/8 1/8 1/2 Akafo All-pervasiveness Only Sound.
111-47] 177
VIBHUTI PADA
(progressive) deficit seen one by one of the qualities spoken of sound etc.
is the gross. The (respective) characteristics of hardness (earth), viscidity
(water), heat (fire), incitant (air) and all-pervasiveness (ether) is the
manifestative.
The five subtle· elements (smell, taste, light, touch and sound) are
the subtle. 34 ·
The correlative by its own state of both cause and effect is the
three guIJaS (illuminative, active and inert energies).
Acknowledgeability of experience (i.e. of enjoyment & suffering)
and emancipation, depending on the energies, is all-pervasiveness. By
making samyama on these five forms of gross etc. step by step, the
elements become the follower of the yogi's determination, like the cows
following their own calves.
,_
178 [111-48
YOGASUDHAKAR
'(C\4("1)1qU~Gt(J)cbH:ig:t:fCqlf.t Cfil~~q<t_ (~ l)
(riipa-lavawa-bala-vajra-samlzananatvani kaya-sampat)
48. Beauty, charm, strength and adamantine
hardness are the perfections of the body.
35
· The point is that the earth does not resist the yogi's body by its hardness so that he can
pass through any hard stone, the water does not wet him, fire does not bum him etc.
111-49] 179
VHUfUTI p ADA
hardness means that state in which all limbs of one's body are arranged as
compact as any hard adamantine and that which is well known in
Hanuman.
!46a'~*'qif~a1;q41dcti€*~h:tqlf~f~4\if4: ( ~ ~)
(grahana-svariipa-asmitii-anvaya-arthavat'tva-samyamiit-
indriya-jayalJ)
49. By making samyama on the cognitive reception,
real nature, egoism, correlation and purposefulness
(comes) the conquest of senses.
'ff'ffi' q .(jGI fct &.i fct Cfi <oI'I Ic:t : S4!'4 I"'i GI ll 5 (~ o)
(tata}J manojavitvam vikaral)ll-bhliva}J pradhlina-jaya}rca)
50. There arise swiftness as thought, state of
immediacy and also conquest over phenomenal substance.
36
· This refers to the fifth mental plane, defined a the restrained mind (niruddam) by ollr
commentator at the outset, cf Aph.I-1.
37
This is known in Vediinta as Miiyii, the self-expressive principle. Vivekananda's
commentary on this aphorism is succinct, quintessential and revealing; and he says:
'He attains aloneness, independence and becomes free. When one gives up even the
idea of omnipotence and omniscience, there comes entire rejection of enjoyment, of
the temptations from the celestial beings. When the yogi has seen all these
wonderful powers and rejected them, he reaches the goal. What are all these
powers? Even omnipotence is a dream. It depends on the mind. So long as there is a
mind it can be understood, but the goal is beyond even the mind.'
ID-53) 183
VIBHUTI PADA
There are indeed four types of yogis; they are: prathama kalpika,
madhubhumika, prajna-jyoti and atikranta-bhiivanfya.
There, the first one is one, who is only practising (the trio
discipline of) samyama and knows nothing else. The second one is he,
who is desirous of conquering the elements and senses after having had
direct perception through samyama. The third is he, ·who is intending
direct perception of Puru$(1; having conquered the elements and senses.
The fourth is one, who has had the revelation of Puru!jQ and who
has succeeded in the highest non-attachment. This one is illustrious, great
experiencer, finally liberated in the present state of life, one without
obstacles, doubt and stain.
The third one, who has conquered the elements and senses, is
uninfested by the great god, Indra etc. The first one is a yogi who is unfit
for an invitation by gods.
The remaining second, therefore, is susceptible to be entreated by
the mighty god like Indra thus: 'Oh! yogi. Sit here. Be comfortable in this
abode of Heaven etc. This virgin is charming! This enjoyment is the most
delightful! This elixir prevents old age and death! This (vehicle) will
move to whichever place desired!
~fdlMl2ffill+il~'tl~~l;i ~ I ~ ct~ql~
fillJ:ll'dlCl\e:C1ffi641~ -
Earlier (cf Aph. ill-37), it has been said that knowledge of Puru~
comes from samyama on the interest of the Self. Now, he (Ptafzjalz) says
(in the next aphorism) that the same happens by another samyama -
~Uiddf>'icll: ~qqjfs;\act>Gt ~ ( ~ ~)
(k$01Jll-lat-karmayo/;I samyamiit-vivekajam jiiiinam)
54. From samyama on the moment and its succession (comes)
the knowledge born of discrimination.
'iflM&a,iOl~il<::t•Htl=tchU~iilif44'{'<1H: s.Rtqffi: ( ~ ~)
Uiiti-lakF1J11-desai}J-anyatii-anavacclzediit-
tu/yayoiJ-tatalJ pratipat 'tip)
55. Thence, (comes) the perception of two indistinguishable
things, which cannot be differentiated by species,
sign and place.
~ fu ~ ~ ~~~~ciq: I ITT ~ ~ ~ ~-
4IJITJl¥14l'51h=lll ~: I ~~1'511R1"Rrt 9)044!Jftjl: ~~
~: I ~ tl~~l{14&cti4l: l{cTI'l"HIR~~1ih~1~<R~: I
~ ~4fr1;ll ~ Ch'i~~cf~~l~41l>k'>Chlj)~Hlli0Ch~~
fcl;:c:if4hHIJ:ict>CflJ:irll&IF8tll 4lfi1rll q~al{ , a <il'll 4&cti4l{l 4 0Cfi(tj\J1 lf41
~qqf{J11011re:~ ~ ~ tlf""P•n'51ff2"!1Rf4F<qa1;q1 3HCl:t:i§<l<R~
l!l'di."1 t<ifill~ ul:filp"l\JifcltjCfl~ Hl~q lrll 0=!Sl al f8 4ff11 rn ~Cl fll fll ~: 11
~ ftjtjCf)~l'ifll ~ ~ ~ ~>!Chi{ ~
till"llr<QA~ltl)J:Jm -
111-56] 187
VIBH{JTI PADA
RHO{i fli"i ~H\JFRI Al lOi('') ~ ~;f~'8 'Ctj ~ fc:t tj cfrl§Q Ifl! I fi fCf) I{ ~ ~ ~
'8cl<!Rt~fllctj ~: I ~~~IN Rft4~0G:~ ~ q;f("q(il1l'l~l~&-i
~: I ~ ~ ~: ~f~'81~ "f1fu itq~ g~ti&:llf'!j("q?lq{tj{IJ~UI
'8Cfi('S<!"aRq~ ctctictctj) J IR qit 5'jtj Rt ~1-ffi:
*4~q51f8~1~ c'tcifli ~: ~ ~ >lChl{oflc=q?tl41
~~&:llC'lll q{tj{p;q~l{I q{l"iq~ itcifli C?'RIB ~ q{l0ict1c=q<f1{ II
ABSOLUTENESS-CHAPTER-IV
[ Invocatory Verse ]
3
The Jegendry 8,si who held tournaments of miracle w ith Va.Sista, whose ackn owledg
ment of him as a Brahmarsi having been the bone of contention.
IV-2] KAIVALYA PADA 191
\illf4"d<4RUllq: SC<!if41'{<1t( ( ~)
(jatyantara-pari¢map prakfti-iipiiriit)
2. The modification into another species is by
filling in of material substance.
Objection: Let it (i.e. virtue etc.) have causality. What is wrong in it?
The leader of the fabricated minds is the yogi's single mind, which
has fabricated them for his own experience to conform to the specially
controlled activities, with which the experience and its continuity are
connected.
5
Asaya is fully defined, vide Note 24 under Aph. 1-24. Here aniisayam means 'without
stock'.
IV-7] KAIVALYAPADA 195
6
t4lfil"iMfu,..f'iio~Qlit (\9)
'Cfiqfij(ff)ct>Wi
(karmas uklakr~r;iam yoginaJ;rtri-vidh am-itare¥im)
7. The action of the yogi is neither white nor
black, while that of others is three-fold.
6
' Vyasa, Vivekiinanda & Taimni quote 'karmiisukliikmiam'. Our commentator appears to
treat the whole compound as yielding the meaning of 'afok/a ' and 'ak~r:ia', for, he
counters the argument why 'akr!if.ID' (non-black) cannot be called 'sukla' (white)
q;qfl{11*>11itil1'l ~ I
196 [IV-8
YOGASUDIIAKARA
dd~fs;:q1Cfilj1Ull4iilct1fi:IOl4Rtictf~:1141q_ ( G)
(tataJrtat-vipilka-anugu¢m-eva-abhivyakti.p-vilsanlinilm) 1•
8. Therefrom comes the manifestation of potencies
congenial to their fruition alone.
7
· Vasanii, samcitakarma, Residua - All these are synonymous, meaning the heaped up
potential human desire. While commenting on this sutra, Vivekiinanda says:
'Suppose I have made the three kinds of karma, good, bad and mixed, and suppose · I
die and become a god in heaven; the desires in a god body are not the same as the
desires in a human body. The god body neither eats nor drinks; what becomes of my
past unworked karmas, which produce as their effect the desire to eat and drink?
Where would these karmas go when I become a god? The answer is that desire can
only manifest themselves in proper environments. Only those desires will come out
for which the environment is fitted; the rest will remain stored up. In this life we
have many godly desires, many human desires, many animal desires. "If I take , a
body, only the good desire will come up, because for them the environments are
suitable. And if I take an animal ~ody, only the animal desires will come up and the
good desires will wait. What does this show? That by means of environment we can
check these desire. Only that karmii which is suited to and fined for the environment
will come out. This shows that the power of environment is a great check to control
even karma itself.' (Cf RY by Vivekananda).
IV-9] KAIVALYAPADA 197
CfdT ll~~Ra~ftj~l~ChCh4on{'1"'d{ - ~
afu:q1Chlj:!OIHl4CI Cll*4'11'iltiM&1Rh'4crfu, ;r ftj{ICG:HIMfll~: I ~
~ ~ Fffi ~~cat ~ ~ cqqRr a1*41itfii&1fh1 ~
Jl~fa <qrq: 11
iitiM~~ICfilt"S&4cdin11•uqau"t~lf ~Rtfi~H41~cti•tcNRtlt( ( ~)
(jliti-desa-kiila-iry1avahitiiniim-api-linantaryam
smrti-samkiirayo-!rekarapatviit)
9. There is no immediate succession (to desires)
even though separated by species, space & time, because of
identity of the memory and the habitual potencies.
~l~'illOJICf>1~1'18'ilf~fBfc6:: I ~ Hilll'ilf~:
"1"-i--11
afficilH q1os041c{l'ii q:;1~1Rrnf..s:: 1 i:i~~g\1~: ; a\Nl~'i Cfi~i~~f01-
G1Rfflf~: 1 ~1t1\~n~o11Rc:h m : ; ~ fcr~1fli::i1<l'ii fufo&: 1 ~
~: 11
When they are cut off by the enemy of ignorance, viz: intellective
revelation generated by the eight components of yoga with zeal
uninterruptedly and reverentially, the residua are put an end to, owing to
the absence of their cause.
a:ttftdHl~id t(4~qffis~!4'1GICl{i:tfo11'l ( ~ ~)
(atfta-aniigatam svriipatal)-asti-µdhva-bhediit-dharmal)iim)
12. The past and the not-yet-come (future) exist in Reality
on account of the difference of paths of the characteristics.
3idla1;:i1,1a ~4\lllcl ~ ~IRh{t':qo11~C1 I ~
qe:~e:4l4l~RFt>44~d I ~ ~ ~ ftj?Jl4HfCllt1~~1"1~
~ , ;r ; ~qfo11iFtl'kil?J~ ~ I ~ ~:~
Glv:f'MR1
qH'Fil~~ ~Chl'CiHf~llqf<o11ii~ft('5 ~ mniaP"ilq~ ~ ~63)1'AH I
a=cq~ I~ Wd ~ >!tj ~Id >!ct~l<"iFil ~ ~"iaj&.TR
~1 \jff4 Cfitl0!4 9)~ ~I 4'8'1 ~a~ I" ~·HI Cl Ja ~: 11
Bringing into existence of the characteristics of the past and not-
yet-come (future), is in the substratum itself in the form of energy. So,
resurrection is understood from what is meant by saying that it manifests
from the substratum.
Now then, in that case, if it is held that, because of the existence
of the bond of residue the pursuit of knowledge of the Reality is useless,
the answer is in the negative because of the destruction of the path of the
characteristics of the future.
It is said that, in the path of the present, the mind, with variegated
desires leading to painful experiences through its own authoritative
innumerable modifications, is bound, having gained enjoyability. .
One, who is progressing in the knowledge of the Reality,
however, having been caused-to enter the unauthoritative path of the past,
though right, yet by discharging one's duty towards the interest of Purusa
and turning away from ~he seed of rebirth over again, becomes a fully
satisfied one, who does not revolve again in the circuit of life.
202 [IV-13
YOGASUDIIAKARA
~ CQffi~a,ill 1011tc11::t: ( ~ ~)
(te vyakta-slik$fllli gu¢tmana.I))
13 . They being manifested and subtle,
are of the nature of energies.
~ ~: , ~ ~: ; ~ 4~Gi~4l
~21Kftji!~l"fll :J)O ll(Gl'i: B~(\Jlf<it:i: '€G~q lf<1d'Fflf8CfifCI Ift!:~~: 11
The manifested is the path of the present. Subtle are the paths of
the past and the future. They are of the nature of the energies, from the
phenomenal substance down to specific divisions of energies. They are of
the nature of illuminative, active and inert energies, possessing the
characteristics of evolution.
qf<o11~Cfitc4i&\ftti1i€4¥£. ( ~ ~)
(pariIJllma-ekatvat-vastu-tat 'tvam)
14. The reality of the substance is from
the unity of evolution.
Indeed, many is seen evolved into one, just as the soil, the wick
and the fire, are altogether transformed into a unity named the lantern.
For that reason, earth, gold and milk, together, should not be predicated
as of an evolution into a unity because there is absence of correlation of
the different limbs. (The contrary is evident in the feature of the lantern).
~ ~fU1Cflfq~l"1l(ii&>ftj=a1RHRti ~ ~1~tjf8 ~ ~
5k'41~ -
Now then, he (Patafijali) says that the mind, with its self-
consciousness and all-pervasiveness, knows everything at all times -
And thus the substance, by which the mind, sense organs and
nerves are coloured, becomes known; that which is not coloured, remains
unknown.
206 [IV-18
YOGASUDHAKARA
Now why the Self also should not have modification m this
manner? He (Patafzjalz) answers in the next aphorim -
~ dflitfij<H"<t&qt: g'6ttft!ilqR011itl(( ( ~ l)
(sadli jiilitli}J-cit 'ta-vf1 'tayaJrtat-prabho.fl
puruFSya-apariIJlimiit)
18. The operations of the mind are always known to its
Lord on account of the changelessness of the puru$<J.
~sqf{o11tj1 ~ ~m~(tjl<"l ~ $ ~ ~ ~ ~ I ~
~ ~: qf{o114l flll'cic;I qf{o11qµi Chlc;lf"il(tj)c=qltjl~i RhictttJ"'fi
~ ~1a&.i ~~I 31(;: ~ ~IQ(tjlc;qf<u11l"fl ~ ~: II
Moreover-
~ ~ ~ fllh1GI c:JGITT~fil~lfl\Sf'"4\ll~Ch~ ~
~s~ ~ ftjfifll tjl~~1~tf>r~~q ~ ~
';f' ~ I dfi'!I~~~ ~ ~ ;i- M'dM~~: II
Now, let not the mind be saddled with the name of self-luminator.
May it shine by another mind! Why with Puru$[1 besides? Anticipating
this, be (Patafzjali) says -
~lf4f~("4ci 31m -
Ntt<safcn:ia:aq141~«1Cfi1<a1q't1y ~!~&«::t'l ( ~ ~)
( cite.IJ-apraJisamkramllyllJrtat-likliratli-llpat 'tau
sva-buddhi-samvedanam)
22. The immutable Con-Science has the perception
of its own intellect on entering into relationship
with the form of the latter.
Just as the intellectual reality has union with a pot etc., through
transformation, there is no such union of mutable intellectual reality to
the Con-Science-Power, because of its unchangeability.
Now then, in that case, how some are deluded into taking that the
mind itself is the Con-Science-Self? Anticipating this, he (Patanjali) says
that the delusion is' because of the seed (of rebirth) -
210 [IV-23
YOGASUDIIAKARA
...
IV-24) KAIVALYA PADA 211
~ Cfi~~ICfi4ftjq1Cf)qlfi'"llfiH+"fllMf~ ~@l'fll~ · -
~ ~ RS!llM ~ R~q:qfla~ct<rit1q~1~ til'll4q'IT ~
-qmf ~n1qq ;i- ~ I Cflf+il~ ? ~ ~~f~lllf~fi~&i1ftfiifi{f&(tjl
~'llKCfillfct>IR(tjltj_ I ~r:+ifM(ql Cfll4Cfllft a~HI~ ~ - ~qGrjl~I
(Hl"flfi;tj=a1G~~Glfi"tl iiht>1fffif8 ~ 11
On account of what? Because, put together, the mind, the body, all
sense organs etc., joining in a combination, act for experience. That
which is joined for action, is for other's interest, just as a house etc., is in
the interests of Devadatta.
From this, the conclusion is, there is another different from mind,
which is the pure Con-Science-Self, the enjoyer.
a. This is the fourth kind of virtuous men : ( I ) artafJ (one distressed); (2) jijniisul} (seeker
of knowledge); (3) arthiirthi (seeker of enjoyment) and (4)jnani (the wise): Cf BG.
VJII-16 :
~~llf~:~~ I
m R;i~1 1<eifea w-ft ~ ~ 11
Four kinds of righteous people, Oh! Arjuna,
are devoted to me;
The distressed, seeker of knowledge, seeker of enjoyment,
and the wise, Oh! Bull amongst the Bharatas!
IV-26] KAIVALYAPADA 213
That mind, which was earlier inclined towards the load of the
circuit of life on account of hovering round the fringe of the Real Self but
mistaking mind to Real Self, has now ceased to roam; the yogi's mind
now inclined towards discrimination of the perceiver and the perceivabie,
has the hold of the ground to rest on discrirrifoation. For this very reason,
the one and the absolute, whose stance had been irregular has tenninated
in its fruition.
Even there, one who does not hanker after usury, 10• which means
one who does not lie in wait passionately to collect interest (kusfda-raga
means the passion of lending money on interest) but forsakes and
becomes indifferent to it and is all-bestowing wholeheartedly on the
intellective revelation that yogi only becomes a neither white nor black
virtue, on whom the fruit of Absoluteness pours out, which is known as
the Cloud of Virtue Trance (DharmaMegha-Samadhi). 11 •
'ffif: ctM~l<tiiff.t~Rt: ( ~ 0)
(tatalJ klesa-karma-nivrt 'tilJ)
30. Thence the cessation of afflictions and actions.
9
· Cf Aph. IIl-5 1 - Visokii siddhi.
10
· Cf Aph. IIl-50 (Madhupratlka) with Aph. IIl-53. There is no necessity of anything
i.e., in the shape of power for the attainment of wisdom in the case of the fourth
type ofyogi (atikronta-bhiivanlya)
1
'- Cf Aph. 1-48 - 8tambhara prajna
216 [IV-31
YOGASUDIIAKARA
12
· Commenting on this aphorism, Vyasa quotes:
tl~~~'l - •a:r.m 11f014fq&h14'1~f't?Ui:lt1Cl I
~ Slc::G'J'3'd4f.j\li!S'4'{"1tlf~fa II
The blind pierced the pearl,
The fingerless threaded it,
The neckless wore it,
The tongueless praised it.
The point is that the intellective revelation is indescribable (anirvacaniya) just as the
vision of the grin without the Cheshire Cat for Alice in her Wonderland, the peak
experience of a spiritual Reality without physical encumbrance. This indefinable
cognition is the basis of Vedanta
IV-32] KAIVALYA PADA 217
~ ~4{J:f~ti4rt.liJ!Cfll'i:lilf*lq<'i~l~~tl{*4ffiq1<1;;si~q jq{jlful'1
'3ft~Gil1i~'S\m*4f41 fcl<R4a14i 8i'l'i~adlf&S1ofta 41i11m~
~i~Sl4'i:l'114<'11'i~~ ~ ~
~q("l0!41<: ~: II
13
· SadaSivendra Saravati (avadhiita) attained Beatific union with the Supreme Being at
Nerur in Trichinopoly District of Tamil Nadu.
BIBLIOGRAPHY
---00: 0:oo---
GENERAL INDEX
---0000000---
4{('1'til&1'1'i'1~ SIOl'i~qClj~lfliHl41:a I
Sl&lRC14l('1'till4 '5l'UTffi ¥: BC::if.<1~~14 11 ( 1)
4l'if.<l~~&l{l~\Jl{:j~ SIOl~q{C::llf I
4C::\d4j)-\Jlllf '5l'UTffi ¥: BC::lf.<lq~jlf II (2)
ftj\J1'1'1c!J1'*'1~6 'i~C'5~~~&l'i%a<a~ I
~ 1qfDlllf '5l'UTffl ¥: BC::lf.<l~~llf II (3)
~'6:1'*1&1(.'<lql$3l:\&C[lffi&ll ~ I
&llC1C'5:\RblflC'514 "Sl"U1ffi ¥ : BC::lf.<l~~llf II ( 8)
3l~l'1ffiMHCl4 ~
SIU1('11~fqftH~T.14 '5ftrJfcf p : BC::lf.<ltj~llf II (11)
ta
'i ta ti C'5 tf) iH <~ SI fi!P:iil Cfll C::1'1 R{('11 lf I
tJtffitil:il£!E!ti'1B 'SflJ'J'ffl p :. ec;:1f.<1~~llf 11 (12)
R\Jf 1~4ltif.<l~~:l(C'51~('1fq~l'1&11'614 I
R;;J1a'ti1R~C'56<::4 '5ftrJfcf ¥: ec::1f.<1tj~1l! 11 { 13 )
232
54~{'51121 ~ qf<~1e1&ose1t<jf.i<a14 1
3ilB.lSINllS4~ 'Sl"ll1ffl p : fl<l~l~~l4 II ( 14)
~PS1f1'1~01:qwoq1~1-04 st\C1Cflt10114 1
cft~l41~d'il'ld 'Sl"ll1ffl p: fl<l~l~'Stl4 11 ( l 7)
?tts~5i~Cfl1il ~ ~ F~~qream 1
3i~f~d'1'idl<l~ 'Sl"01ffi p:
ti<l~l~'Stl<l 11 (18)
fri~ ~: if.(Slc;411;441'1'Hl<l I
~~,Q'l)<qCf114 ~ ¥ : li<lfo~-stl<l II (21 )
fZiltJ4~{dl'llZl1tl~UI ~ ~ I
~ ~<dlto;io1ffi ¥ : fli;l~l~'Stl<l II (23 )
q;Xj;ftqCflq'l<ili !tl'l;ft<l'1414~1{:qtl<J<l I
ct44i<lfl~ftlq'.i~ ~ ¥ : fli;l~l~~l<l II ( 24 )
Hl{<il~Qlc;I~ ·Hl<l4fc\llifql{Cfllf<M I
al<\ll4SlqDllll 'Sl'OTffl ~: fl<lfo~ ~l ll II ( 25 )
~sfq ~ <a"1'*il'd<ctifd<I~ ~ I
3l~\'1'€1fh1141~ 'SJ'01ffl ~: fl<l~l~O(l<l II (26)
5J01 Ci<Ill
. Cl <f li'ill '1 W'S'l I<l ~fd 4I~ I<l I
,('l~CIC?f.14itHl4 'SJ'01ffl pf: flt;l~l~'{l<l II (2 7)
233
f:lfcltH41N ~ ~: ~ ~('5::.~~q I
3lCflUtWll~'lt4 lJUlfci p : eGiili~~l4 II (29)
CfllfiH'lN ~ ~ ~ ~t ~ I
~ 4&'fl<IDiit4 Wl'Tffi p: ll.\lill~~i4 II (30)
~GtJifc!~fcl&*1DI~ e°~$!'11'11'{ 1
R~ ~ lfUTffl ~: tiGiili~'1::1ll II (31)
~ a1&1R{o<li1<!4•1qf4 1
~ RIB tm4i lJUlfci ~: tiGl~l~r{l4 II (32)
~1<onq;a14 ~liJ<onq;afui4t,-\i11a14 1
~ WJ1ffl e<tf.ll~~l4 IIp: (33)
lfOTcfT4' 4ffiq{o~1ful'111!l'1il4t:l4f~fll6H I
101Gltilqid"l'IH lfUTffl p: t1<1il1~~14 II (34)
et:'li'114 tl(:t>11D4l4q{l'tll;;jDl'Jl"1'1{filC111_ 1
~ ~ lfUTffl p: ttGlf.til~~14 II (35)
~ '1dlqf~ttufsq11SIGl'1ql'°{§IC1 : I
~G~Ojq<f.M Wl'Tffl p : ee:if.ti1~~14 II (36)
dl4:'141d6<4 : a1q:'l(:ll«!'"l'l'"l'W'l I
:!<>q{o(l~a'lfl\'l l muf 7ffi<l dCl l fk<<tl'il'5~' 1 9_ I (37)
~ fclf~'16Rl<tl0~G~ll(iill'frnil
ti fh1C! rnt:llqiRl<tl0&lCfi6d lq6t( I
t1Glf.tilqq<l'1\i!SIO@'?)Cfll'5~ ~
li
fl GIil1q 4al C!._ 'tl'GT lif4 ., . . 'tl. . .I,q'l""q.,..,..;1 ¥ II (38)
~ 4cH<fid'it>1q<ll'<hhlsfir '4':
~'"' cf<till<'(!SI OJt1G'"lil'ilf.lfl1'{ 1
'ti41 q <q it 1: ~ qa'1 q Md 'Sl'T4"4"Cl
flGl~Jq4tflc..., ~ llUHqfti 'ti'4f ~ II (39)
234
&'ilcti&a~a1f*1 Sl&a<t:&; M-
<~&iqRil•m...,4 :{l'i<GIR'l~~a I
a1q1f%'..<4R1a <4'fil ~ qq14lfi1<1z...
ti<t~lq ~ lif4 ~ ~fi:{['"4i ~ 11 ( 40 )
;r =ttl~l4R1=tt1ti-O<RIMl<t1=i·: ~
fc4~1fi'iN i:{ ~ ;r i:{ '3141f<&;~ ~ I
~ ~ ~ ~ ~1:{!.'"4i ~
tl<l~lq ¥rt l1f4 ~ 1lTflRf ~ 11 ( 41 )
:{IC<l~R4~111dl fu ~ ~ ~ ~: ~ I
Rie11a1 1' ~01tte<tqf fcRT 'qCR'f ~ ~ 11 ( 42)
~ &til&i1f01 fc4Jltitjhn ~ ~ ~ I
~ ~ ~ ~ ti<lf~l cN <M1011q4Joq 11 (44 )
qiC14rii4Hdlqf<?chlR'ld'il IBXi~GfliQ1 I
~ Rf"'lQtaSlq\ ~ tl<lf:{lqlsrnj II (45 )