Difference between revisions of "The Yoga-Sūtra of Patañjali"
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{{Centre|<big>The Yoga-Sūtra of Patañjali</big><br/> | {{Centre|<big>The Yoga-Sūtra of Patañjali</big><br/> | ||
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by Wim van den Dungen}}<br/><br/> | by Wim van den Dungen}}<br/><br/> | ||
− | 'The wise, by means of an inner concentration on the "ātman" ('adhyātmayoga'), thinking him who is placed in the cavity (in the heart), whose abode is impervious, who exists from times of old, leaves both grief and joy.' | + | 'The [[wise]], by means of an inner [[concentration]] on the "[[ātman]]" ('adhyātmayoga'), [[thinking]] him who is placed in the cavity (in the [[heart]]), whose abode is impervious, who [[exists]] from times of old, leaves both [[grief]] and [[joy]].' |
:Katha-Upanisad, II.12. | :Katha-Upanisad, II.12. | ||
− | 'Verily, there is no merit higher than Yoga, no good higher than Yoga, no subtlety higher than Yoga ; there is nothing that is higher than Yoga !' | + | 'Verily, there is no [[merit]] higher than [[Yoga]], no good higher than [[Yoga]], no subtlety higher than [[Yoga]] ; there is nothing that is higher than [[Yoga]] !' |
:Yogashikhā-Upanisad, I.67. | :Yogashikhā-Upanisad, I.67. | ||
− | 'With mindfulness of the body established, controlled over contact's sixfold base, a bhikkhu who is always concentrated can know Nirvāna for himself.' | + | 'With [[mindfulness]] of the [[body]] established, controlled over contact's sixfold base, a [[bhikkhu]] who is always [[concentrated]] can know [[Nirvāna]] for himself.' |
− | :The Udāna, 3:5. | + | :The [[Udāna]], 3:5. |
− | ===Table of Contents== | + | ===Table of Contents=== |
Introduction | Introduction | ||
<poem> | <poem> | ||
− | Book I | + | [[Book]] I |
− | Fundamental Principles | + | Fundamental {{Wiki|Principles}} |
Five Fluctuations & Kriyā-Yoga | Five Fluctuations & Kriyā-Yoga | ||
Union : Seedless & Seeded | Union : Seedless & Seeded | ||
− | Theist Presuppositions | + | {{Wiki|Theist}} Presuppositions |
− | Counteracting Hindrances | + | Counteracting [[Hindrances]] |
− | Alternative Paths to Union | + | Alternative [[Paths]] to Union |
From Seeded to Seedless Union | From Seeded to Seedless Union | ||
− | Book II | + | [[Book]] II |
− | The Causes of Sorrow & their Mechanics | + | The [[Causes]] of [[Sorrow]] & their Mechanics |
− | The Seer & the Seen | + | The [[Seer]] & the Seen |
− | The Morality of the Yogic Path | + | The [[Morality]] of the [[Yogic]] [[Path]] |
The Outer Limbs Completed | The Outer Limbs Completed | ||
− | Book III | + | [[Book]] III |
Constraint | Constraint | ||
Transformations | Transformations | ||
− | The Powers | + | The [[Powers]] |
− | The Vision of Discernment | + | The [[Vision]] of [[Discernment]] |
− | Book IV | + | [[Book]] IV |
Interpolated ? | Interpolated ? | ||
− | Nature's Will & Conscious Action | + | Nature's Will & [[Conscious]] [[Action]] |
− | Karma and the Yogi | + | [[Karma]] and the [[Yogi]] |
Real Objectivity | Real Objectivity | ||
</poem> | </poem> | ||
Line 56: | Line 56: | ||
BOOK I | BOOK I | ||
− | 1.1 Now the teachings of yoga begin. | + | 1.1 Now the teachings of [[yoga]] begin. |
− | 1.2 Yoga is the restriction of the flux of consciousness. | + | 1.2 [[Yoga]] is the restriction of the flux of [[consciousness]]. |
− | 1.3 Then the seer stands in his own form. | + | 1.3 Then the [[seer]] stands in his [[own]] [[form]]. |
1.4 At other times, there is conformity with this flux. | 1.4 At other times, there is conformity with this flux. | ||
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1.5 This flux is fivefold ; afflicted or non–afflicted. | 1.5 This flux is fivefold ; afflicted or non–afflicted. | ||
− | 1.6 They are : valid cognition, misconception, conceptualization, sleep and memory. | + | 1.6 They are : valid [[cognition]], {{Wiki|misconception}}, [[conceptualization]], [[sleep]] and [[memory]]. |
− | 1.7 Valid cognition is based on perception, inference and testimony. | + | 1.7 Valid [[cognition]] is based on [[perception]], {{Wiki|inference}} and testimony. |
− | 1.8 Misconception is false knowledge not based on the appearance of its object. | + | 1.8 Misconception is false [[knowledge]] not based on the [[appearance]] of its [[object]]. |
− | 1.9 Conceptualization is without perceivable object, following verbal knowledge. | + | 1.9 [[Conceptualization]] is without {{Wiki|perceivable}} [[object]], following [[verbal]] [[knowledge]]. |
− | 1.10 Sleep is a fluctuation resting on the thought of non–occurrence. | + | 1.10 [[Sleep]] is a fluctuation resting on the [[thought]] of non–occurrence. |
− | 1.11 Remembering is not being deprived of the experienced object. | + | 1.11 Remembering is not being deprived of the [[experienced]] [[object]]. |
− | 1.12 Restrict this flux through practice and dispassion. | + | 1.12 Restrict this flux through practice and [[dispassion]]. |
− | 1.13 Practice is the effort to gain stability in that restriction. | + | 1.13 Practice is the [[effort]] to gain stability in that restriction. |
1.14 This is firmly grounded only when cultivated properly and for a long time uninterruptedly. | 1.14 This is firmly grounded only when cultivated properly and for a long time uninterruptedly. | ||
− | 1.15 Dispassion is the smart volition of one without thirst for sensate and revealed objects. | + | 1.15 [[Dispassion]] is the smart [[Wikipedia:Volition (psychology)|volition]] of one without [[thirst]] for sensate and revealed [[objects]]. |
− | 1.16 Superior to that is non–thirsting for the strata of Nature resulting from the vision of purusa. | + | 1.16 {{Wiki|Superior}} to that is non–thirsting for the strata of [[Nature]] resulting from the [[vision]] of [[purusa]]. |
− | 1.17 Seeded union is called | + | 1.17 Seeded union is called ‘[[Wikipedia:cognition|cognitive]]’ by being connected with cogitation, {{Wiki|reflection}}, [[joy]] and I–am–ness. |
− | 1.18 The other (seedless union) has a residuum of reactors and follows the former when the thought of cessation is practiced. | + | 1.18 The other (seedless union) has a residuum of reactors and follows the former when the [[thought]] of [[cessation]] is practiced. |
− | 1.19 The union of those who have merged with Nature and those who are bodiless is due to their focus on the thought of becoming. | + | 1.19 The union of those who have merged with [[Nature]] and those who are bodiless is due to their focus on the [[thought]] of becoming. |
− | 1.20 Seedless union is preceded by faith, energy, mindfulness, (seeded) union and supra–cognition. | + | 1.20 Seedless union is preceded by [[faith]], [[energy]], [[mindfulness]], (seeded) union and supra–cognition. |
− | 1.21 This is near to him who is extremely vehement in yoga. | + | 1.21 This is near to him who is extremely vehement in [[yoga]]. |
− | 1.22 Because this can be modest, medium or excessive, the result differs. | + | 1.22 Because this can be modest, {{Wiki|medium}} or excessive, the result differs. |
− | 1.23 Or union through devotion to the Lord. | + | 1.23 Or union through [[devotion]] to the Lord. |
− | 1.24 The Lord is a special purusa untouched by the causes of sorrow, karma and its fruition and the deposit in the depth–memory. | + | 1.24 The Lord is a special [[purusa]] untouched by the [[causes]] of [[sorrow]], [[karma]] and its [[fruition]] and the deposit in the depth–memory. |
− | 1.25 In Him the seed of all–knowing is unsurpassed. | + | 1.25 In Him the seed of all–knowing is [[unsurpassed]]. |
− | 1.26 He was also the mentor of the ancients by virtue of His temporal non–boundedness. | + | 1.26 He was also the {{Wiki|mentor}} of the ancients by [[virtue]] of His {{Wiki|temporal}} non–boundedness. |
− | 1.27 His word is OM. | + | 1.27 His [[word]] is [[OM]]. |
1.28 Recite it to realize its meaning. | 1.28 Recite it to realize its meaning. | ||
− | 1.29 Hence the attainment of inwardmindedness and also the disappearance of the get betweens. | + | 1.29 Hence the [[attainment]] of inwardmindedness and also the [[disappearance]] of the get betweens. |
− | 1.30 Sickness, idleness, doubt, carelessness, sloth, lack of detachment, false vision, non–attaining the stages (of yoga) and instability are the distractions of consciousness ; these are the obstacles. | + | 1.30 [[Sickness]], idleness, [[doubt]], [[carelessness]], [[sloth]], lack of [[detachment]], false [[vision]], non–attaining the stages (of [[yoga]]) and instability are the {{Wiki|distractions}} of [[consciousness]] ; these are the [[obstacles]]. |
− | 1.31 Pain, depression, tremor of the limbs, wrong inhalation and exhalation jointly become with the distractions. | + | 1.31 [[Pain]], {{Wiki|depression}}, tremor of the limbs, wrong {{Wiki|inhalation}} and {{Wiki|exhalation}} jointly become with the {{Wiki|distractions}}. |
− | 1.32 Counteract these by practice on a single object. | + | 1.32 Counteract these by practice on a single [[object]]. |
− | 1.33 To show friendliness, compassion, gladness and equanimity –be they joyful, sorrowful, meritorious or | + | 1.33 To show [[friendliness]], [[compassion]], gladness and [[equanimity]] –be they [[joyful]], [[sorrowful]], [[meritorious]] or [[demeritorious]]– pacifies [[consciousness]]. |
− | 1.34 Or through controlled expulsion and retention of breath. | + | 1.34 Or through controlled expulsion and {{Wiki|retention}} of [[breath]]. |
− | 1.35 Or it comes about when a heightened sensoric activity has arisen holding the mind steady. | + | 1.35 Or it comes about when a heightened sensoric [[activity]] has arisen holding the [[mind]] steady. |
− | 1.36 Or by the sorrowless and illuminating. | + | 1.36 Or by the sorrowless and [[illuminating]]. |
− | 1.37 Or when consciousness is directed to those who conquered attachment. | + | 1.37 Or when [[consciousness]] is directed to those who conquered [[attachment]]. |
− | 1.38 Or when resting on knowledge arising from dream and sleep. | + | 1.38 Or when resting on [[knowledge]] [[arising]] from [[dream]] and [[sleep]]. |
− | 1.39 Or through contemplation as desired. | + | 1.39 Or through contemplation as [[desired]]. |
− | 1.40 His mastery extends from the most minute to the greatest magnitude. | + | 1.40 His [[mastery]] extends from the most minute to the greatest magnitude. |
− | 1.41 And when fluctuations have dwindled, consciousness is like a transparent jewel ; there results with reference to the ‘grasper’, | + | 1.41 And when fluctuations have dwindled, [[consciousness]] is like a transparent [[jewel]] ; there results with reference to the ‘grasper’, ‘[[grasping]]’ and the ‘grasped’ a coincidence with that on which [[consciousness]] abides and by which it is ‘anointed’. |
− | 1.42 So long there is conceptual knowledge based on the meaning of words, the state is called ‘coincidence mixed with cogitation’, or conceptual union. | + | 1.42 So long there is {{Wiki|conceptual}} [[knowledge]] based on the meaning of words, the [[state]] is called ‘coincidence mixed with cogitation’, or {{Wiki|conceptual}} union. |
− | 1.43 When the depth–memory is purified, as it were empty of its essence and the object alone is shining forth, the state is empty of cogitations, or non–cogitative union. | + | 1.43 When the depth–memory is [[purified]], as it were [[empty]] of its [[essence]] and the [[object]] alone is shining forth, the [[state]] is [[empty]] of cogitations, or non–cogitative union. |
− | 1.44 Thus by these forms the other two types of union, subtle and ultra–subtle are explained ; they use subtle objects. | + | 1.44 Thus by these [[forms]] the other two types of union, {{Wiki|subtle}} and ultra–subtle are explained ; they use {{Wiki|subtle}} [[objects]]. |
− | 1.45 And the subtle objects terminate in the undifferentiate. | + | 1.45 And the {{Wiki|subtle}} [[objects]] terminate in the undifferentiate. |
− | 1.46 These forms of coincidence (cogitative, non–cogitative, subtle and ultra–subtle) verily are with seed. | + | 1.46 These [[forms]] of coincidence (cogitative, non–cogitative, {{Wiki|subtle}} and ultra–subtle) verily are with seed. |
− | 1.47 When there is a autumnal brightness in ultra–subtle union, the state is the clarity of the inner being. | + | 1.47 When there is a autumnal [[brightness]] in ultra–subtle union, the [[state]] is the clarity of the inner being. |
− | 1.48 In this state of lucidity, insight is truth–bearing. | + | 1.48 In this [[state]] of [[lucidity]], [[insight]] is truth–bearing. |
1.49 The scope of this differs from that gained from what one heard and inferred ; this owing to its particular purposiveness. | 1.49 The scope of this differs from that gained from what one heard and inferred ; this owing to its particular purposiveness. | ||
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1.51 When also this is restricted, owing to the restriction of all, seedless union ensues. | 1.51 When also this is restricted, owing to the restriction of all, seedless union ensues. | ||
− | (Thus ends the first chapter on union of the Yoga Sūtra composed by Patañjali) | + | (Thus ends the first [[chapter]] on union of the [[Yoga]] [[Sūtra]] composed by [[Patañjali]]) |
BOOK II | BOOK II | ||
− | 2.1 Ascesis, self–study and devotion to Īshvara constitute the yoga of action. | + | 2.1 Ascesis, self–study and [[devotion]] to Īshvara constitute the [[yoga]] of [[action]]. |
− | 2.2 This yoga aims at cultivating union and attenuating the causes of sorrow. | + | 2.2 This [[yoga]] aims at [[cultivating]] union and attenuating the [[causes]] of [[sorrow]]. |
− | 2.3 Nescience, I–am–ness, attachment, aversion, the will–to–live are the five causes of sorrow. | + | 2.3 Nescience, I–am–ness, [[attachment]], [[aversion]], the will–to–live are the five [[causes]] of [[sorrow]]. |
− | 2.4 Nescience is the field of the other causes ; they can be dormant, weak, intermittent or aroused. | + | 2.4 Nescience is the field of the other [[causes]] ; they can be dormant, weak, intermittent or aroused. |
− | 2.5 Nescience is the seeing of the eternal, pure, joyful and the ātman in the ephemeral, impure, sorrowful and in what is not ātman. | + | 2.5 Nescience is the [[seeing]] of the eternal, [[pure]], [[joyful]] and the [[ātman]] in the {{Wiki|ephemeral}}, impure, [[sorrowful]] and in what is not [[ātman]]. |
− | 2.6 I–am–ness is the identification as it were of the seer and the capacity of seeing. | + | 2.6 I–am–ness is the identification as it were of the [[seer]] and the capacity of [[seeing]]. |
− | 2.7 Attachment rests upon pleasant experiences. | + | 2.7 [[Attachment]] rests upon [[pleasant]] [[experiences]]. |
− | 2.8 Aversion rests opon sorrowful experiences. | + | 2.8 [[Aversion]] rests opon [[sorrowful]] [[experiences]]. |
− | 2.9 Thus the will–to–live, flowing along by its own inclination, is rooted even in the sages. | + | 2.9 Thus the will–to–live, flowing along by its [[own]] inclination, is rooted even in the [[sages]]. |
− | 2.10 The subtle form of these (causes of affliction, namely the reactors and thoughts during union), has to be overcome by the process of (spiritual) counter–flow. | + | 2.10 The {{Wiki|subtle}} [[form]] of these ([[causes]] of [[affliction]], namely the reactors and [[thoughts]] during union), has to be overcome by the process of ([[spiritual]]) counter–flow. |
− | 2.11 The crude form of these causes of sorrow are to be left behind by contemplation. | + | 2.11 The crude [[form]] of these [[causes]] of [[sorrow]] are to be left behind by contemplation. |
− | 2.12 The causes of sorrow are the root of the action–deposit and this may be experienced in this or in future lives. | + | 2.12 The [[causes]] of [[sorrow]] are the [[root]] of the action–deposit and this may be [[experienced]] in this or in {{Wiki|future}} [[lives]]. |
− | 2.13 So long as the root exist, there is fruition from it in the form of birth, a span of life and enjoyment. | + | 2.13 So long as the [[root]] [[exist]], there is [[fruition]] from it in the [[form]] of [[birth]], a span of [[life]] and [[enjoyment]]. |
− | 2.14 These have delight or distress as results, according to the meritorious or demeritorous causes. | + | 2.14 These have [[delight]] or {{Wiki|distress}} as results, according to the [[meritorious]] or demeritorous [[causes]]. |
− | 2.15 Because of the sorrow present in the transformation of Nature, in its anguish, in its reactors and due to the conflict between the movements of Nature, to the discerner all is merely sorrow. | + | 2.15 Because of the [[sorrow]] {{Wiki|present}} in the [[transformation]] of [[Nature]], in its anguish, in its reactors and due to the conflict between the movements of [[Nature]], to the discerner all is merely [[sorrow]]. |
− | 2.16 What is to be abandoned is the sorrow yet to come. | + | 2.16 What is to be abandoned is the [[sorrow]] yet to come. |
− | 2.17 The correlation made between the seer and the seen is the cause of what is to be overcome. | + | 2.17 The correlation made between the [[seer]] and the seen is the [[cause]] of what is to be overcome. |
− | 2.18 The seen has the character of brightness, activity and inertia ; is embodied in elements and sense–organs and serves the purpose of enjoyment and emancipation. | + | 2.18 The seen has the [[character]] of [[brightness]], [[activity]] and {{Wiki|inertia}} ; is [[embodied]] in [[elements]] and sense–organs and serves the {{Wiki|purpose}} of [[enjoyment]] and {{Wiki|emancipation}}. |
− | 2.19 The strata of Nature are : the particularized, unparticularized, differentiate and undifferentiate. | + | 2.19 The strata of [[Nature]] are : the particularized, unparticularized, differentiate and undifferentiate. |
− | 2.20 The seer is sheer seeing, but though pure, sees the mind (and its thoughts). | + | 2.20 The [[seer]] is sheer [[seeing]], but though [[pure]], sees the [[mind]] (and its [[thoughts]]). |
− | 2.21 The essence of the seen is only for the sake of this seer. | + | 2.21 The [[essence]] of the seen is only for the [[sake]] of this [[seer]]. |
− | 2.22 Although the seen has ceased to exist for he who has accomplished his purpose, it has nevertheless not ceased to exist, since it is a common experience to all others. | + | 2.22 Although the seen has ceased to [[exist]] for he who has accomplished his {{Wiki|purpose}}, it has nevertheless not ceased to [[exist]], since it is a common [[experience]] to all others. |
− | 2.23 The correlation allows to apprehend the own form of the power of the owner and of the owned. | + | 2.23 The correlation allows to apprehend the [[own]] [[form]] of the power of the [[owner]] and of the owned. |
− | 2.24 The cause of this is ignorance. | + | 2.24 The [[cause]] of this is [[ignorance]]. |
− | 2.25 When this disappears, the correlation ceases ; this is cessation, the aloneness of seeing. | + | 2.25 When this disappears, the correlation ceases ; this is [[cessation]], the aloneness of [[seeing]]. |
− | 2.26 The means of cessation is the unceasing vision of discernment. | + | 2.26 The means of [[cessation]] is the unceasing [[vision]] of [[discernment]]. |
− | 2.27 For he who possesses this there arises, in the last stage, prajñā, which is sevenfold. | + | 2.27 For he who possesses this there arises, in the last stage, [[prajñā]], which is sevenfold. |
− | 2.28 Through the performance of the members of yoga and with the dwindling of impurity, the radiance of true knowledge comes about, up to the vision of discernment. | + | 2.28 Through the performance of the members of [[yoga]] and with the dwindling of [[impurity]], the radiance of true [[knowledge]] comes about, up to the [[vision]] of [[discernment]]. |
− | 2.29 Restraints, observances, posture, breath–control, sense–withdrawal, concentration, contemplation and union are the eight. | + | 2.29 Restraints, observances, [[posture]], breath–control, sense–withdrawal, [[concentration]], contemplation and union are the eight. |
− | 2.30 Non–harming, truthfulness, non–stealing, chastity and greedlessness are the restraints. | + | 2.30 Non–harming, [[truthfulness]], non–stealing, [[chastity]] and [[greedlessness]] are the restraints. |
− | 2.31 Valid in all spheres, irrespective of birth, place, time and circumstance are these. They are the great vow. | + | 2.31 Valid in all [[spheres]], irrespective of [[birth]], place, time and circumstance are these. They are the great [[vow]]. |
− | 2.32 Purity, contentment, austerity, self–study and devotion to the Lord are the observances. | + | 2.32 [[Purity]], [[contentment]], austerity, self–study and [[devotion]] to the Lord are the observances. |
− | 2.33 For the repelling of unwholesome thoughts cultivate their opposites. | + | 2.33 For the repelling of [[unwholesome]] [[thoughts]] cultivate their opposites. |
− | 2.34 Thoughts such as harming etc., whether done, caused to be done or approved, whether arising from greed, anger or delusion, whether modest, medium or excessive – these find their unending fruition in nescience and sorrow ; so cultivate their opposites. | + | 2.34 [[Thoughts]] such as harming etc., whether done, [[caused]] to be done or approved, whether [[arising]] from [[greed]], [[anger]] or [[delusion]], whether modest, {{Wiki|medium}} or excessive – these find their unending [[fruition]] in {{Wiki|nescience}} and [[sorrow]] ; so cultivate their opposites. |
− | 2.35 When grounded in non–harming, all enmity is abandoned in one's presence. | + | 2.35 When grounded in non–harming, all [[enmity]] is abandoned in one's presence. |
− | 2.36 When grounded in truthfulness, one masters action and its fruition. | + | 2.36 When grounded in [[truthfulness]], one [[masters]] [[action]] and its [[fruition]]. |
− | 2.37 When grounded in non–stealing, all jewels appear. | + | 2.37 When grounded in non–stealing, all [[jewels]] appear. |
− | 2.38 When grounded in chastity, vitality is obtained. | + | 2.38 When grounded in [[chastity]], [[vitality]] is obtained. |
− | 2.39 When settled in greedlessness one secures knowledge of the whys and wherefores of one's births. | + | 2.39 When settled in [[greedlessness]] one secures [[knowledge]] of the whys and wherefores of one's [[births]]. |
− | 2.40 Purity gives a distance towards one's limbs and the desire of non–defilement by others. | + | 2.40 [[Purity]] gives a distance towards one's limbs and the [[desire]] of non–defilement by others. |
− | 2.41 Furthermore, also purity of beingness, gladness, one–pointedness, mastery of the sense–organs and the capability of seeing one's ātman are achieved. | + | 2.41 Furthermore, also [[purity]] of beingness, gladness, one–pointedness, [[mastery]] of the sense–organs and the capability of [[seeing]] one's [[ātman]] are achieved. |
− | 2.42 Through contentment unexcelled joy is gained. | + | 2.42 Through [[contentment]] unexcelled [[joy]] is gained. |
− | 2.43 Through austerity, as impurity dwindles, power over body and sense–organs. | + | 2.43 Through austerity, as [[impurity]] dwindles, power over [[body]] and sense–organs. |
− | 2.44 Through self–study, contact with the chosen deity. | + | 2.44 Through self–study, [[contact]] with the chosen [[deity]]. |
− | 2.45 Through devotion to the Lord, union. | + | 2.45 Through [[devotion]] to the Lord, union. |
− | 2.46 Posture is steady and comfortable. | + | 2.46 [[Posture]] is steady and comfortable. |
− | 2.47 This is accompanied by the relaxation of tension and the coinciding with the endless. | + | 2.47 This is accompanied by the [[relaxation]] of tension and the coinciding with the [[endless]]. |
2.48 Hence, the pairs of opposites are unable to strike. | 2.48 Hence, the pairs of opposites are unable to strike. | ||
− | 2.49 When this is achieved, breath–control (the cutting off of the flow of inhalation and exhalation) should be practised. | + | 2.49 When this is achieved, breath–control (the cutting off of the flow of {{Wiki|inhalation}} and {{Wiki|exhalation}}) should be practised. |
2.50 Breath–control is external, internal and fixed in its flux, it is regulated by place, time and number, it can be protracted or contracted. | 2.50 Breath–control is external, internal and fixed in its flux, it is regulated by place, time and number, it can be protracted or contracted. | ||
− | 2.51 Transcending the external and the internal sphere is called ‘the fourth’. | + | 2.51 Transcending the external and the internal [[sphere]] is called ‘the fourth’. |
− | 2.52 Then, the covering of the light (of knowledge) disappears. | + | 2.52 Then, the covering of the {{Wiki|light}} (of [[knowledge]]) disappears. |
− | 2.53 And the mind is fit for concentration. | + | 2.53 And the [[mind]] is fit for [[concentration]]. |
− | 2.54 Sense–withdrawal occurs when the senses disunite from their respective sense organs, corresponding to the own form of consciousness. | + | 2.54 Sense–withdrawal occurs when the [[senses]] disunite from their respective [[sense organs]], [[corresponding]] to the [[own]] [[form]] of [[consciousness]]. |
− | 2.55 Hence the supreme obedience of the sense–organs. | + | 2.55 Hence the supreme {{Wiki|obedience}} of the sense–organs. |
− | (Thus ends the second chapter on realization of the Yoga Sūtra composed by Patañjali) | + | (Thus ends the second [[chapter]] on [[realization]] of the [[Yoga]] [[Sūtra]] composed by [[Patañjali]]) |
BOOK III | BOOK III | ||
− | 3.1 Concentration is the binding of consciousness to a single spot. | + | 3.1 [[Concentration]] is the binding of [[consciousness]] to a single spot. |
− | 3.2 Here, the one–directionality of the thoughts related to the object of concentration is contemplation. | + | 3.2 Here, the one–directionality of the [[thoughts]] related to the [[object]] of [[concentration]] is contemplation. |
− | 3.3 That, shining forth as the object of concentration –as it were empty of its own | + | 3.3 That, shining forth as the [[object]] of [[concentration]] –as it were [[empty]] of its [[own]] [[form]]– is union. |
3.4 The three together are constraint. | 3.4 The three together are constraint. | ||
− | 3.5 Through mastery of that prajñā flashes forth. | + | 3.5 Through [[mastery]] of that [[prajñā]] flashes forth. |
− | 3.6 Its progression is gradual. | + | 3.6 Its progression is [[gradual]]. |
3.7 Compared with the previous members these three are inner. | 3.7 Compared with the previous members these three are inner. | ||
− | 3.8 Yet in relation to seeded union they are outer members. | + | 3.8 Yet in [[relation]] to seeded union they are outer members. |
− | 3.9 The restriction–transformation connected with consciousness in its moment of restriction is the subjugation of the reactors of emergence and the outgoing of that of restriction. | + | 3.9 The restriction–transformation connected with [[consciousness]] in its [[moment]] of restriction is the subjugation of the reactors of [[emergence]] and the outgoing of that of restriction. |
− | 3.10 The calm flow of this is effected through reactors. | + | 3.10 The [[calm]] flow of this is effected through reactors. |
3.11 Union–transformation is the dwindling of all–objectness and the uprising of one–pointedness. | 3.11 Union–transformation is the dwindling of all–objectness and the uprising of one–pointedness. | ||
− | 3.12 Then, when the quiescent and the uprisen thoughts are similar, the one–pointedness–transformation of consciousness occurs. | + | 3.12 Then, when the quiescent and the uprisen [[thoughts]] are similar, the one–pointedness–transformation of [[consciousness]] occurs. |
− | 3.13 By this are explained the transformations of form, time–variation and condition with regard to the elements and the sense–organs. | + | 3.13 By this are explained the transformations of [[form]], time–variation and [[condition]] with regard to the [[elements]] and the sense–organs. |
3.14 The form–bearer is that which follows the quiescent, the uprisen or the indeterminable. | 3.14 The form–bearer is that which follows the quiescent, the uprisen or the indeterminable. | ||
− | 3.15 The cause of the difference in the transformations is the differences in the sequence. | + | 3.15 The [[cause]] of the difference in the transformations is the differences in the sequence. |
− | 3.16 Through constraint on the three forms of transformation comes knowledge of past and future. | + | 3.16 Through constraint on the three [[forms]] of [[transformation]] comes [[knowledge]] of {{Wiki|past}} and {{Wiki|future}}. |
− | 3.17 The sound, the object and the thought are superimposed on one another in a confused way. Through constraint on the distinction of these, there arises knowledge of the sounds of all living beings. | + | 3.17 The [[sound]], the [[object]] and the [[thought]] are {{Wiki|superimposed}} on one another in a confused way. Through constraint on the {{Wiki|distinction}} of these, there arises [[knowledge]] of the {{Wiki|sounds}} of [[all living beings]]. |
− | 3.18 Through a perception of the reactors, knowledge of previous births. | + | 3.18 Through a [[perception]] of the reactors, [[knowledge]] of previous [[births]]. |
− | 3.19 Through the thoughts of another, knowledge of his consciousness. | + | 3.19 Through the [[thoughts]] of another, [[knowledge]] of his [[consciousness]]. |
− | 3.20 But not of the object suporting this, for it is absent from it. | + | 3.20 But not of the [[object]] suporting this, for it is absent from it. |
− | 3.21 Through constraint on the form of the body, upon the suspension of the capacity to be perceived, meaning the disruption of the light travelling from that body to the eye, invisibility. | + | 3.21 Through constraint on the [[form]] of the [[body]], upon the [[suspension]] of the capacity to be [[perceived]], meaning the disruption of the {{Wiki|light}} travelling from that [[body]] to the [[eye]], invisibility. |
− | 3.22 Karma is acute or deferred. Through constraint thereon, or from omens, knowledge of the time of death. | + | 3.22 [[Karma]] is acute or deferred. Through constraint thereon, or from {{Wiki|omens}}, [[knowledge]] of the time of [[death]]. |
− | 3.23 Through constraint on friendliness etc., the powers of that quality. | + | 3.23 Through constraint on [[friendliness]] etc., the [[powers]] of that [[quality]]. |
− | 3.24 Through constraint on the power of the elephant etc., the strength of it. | + | 3.24 Through constraint on the power of the [[elephant]] etc., the strength of it. |
− | 3.25 By focusing the light of cognition on any object, knowledge of its subtle, concealed and distant aspects. | + | 3.25 By focusing the [[light of cognition]] on any [[object]], [[knowledge]] of its {{Wiki|subtle}}, concealed and distant aspects. |
− | 3.26 Through constraint on the Sun, knowledge of the world. | + | 3.26 Through constraint on the {{Wiki|Sun}}, [[knowledge]] of the [[world]]. |
− | 3.27 Through constraint on the Moon, knowledge of the arrangement of the stars. | + | 3.27 Through constraint on the [[Moon]], [[knowledge]] of the arrangement of the {{Wiki|stars}}. |
− | 3.28 Through constraint on the pole–star, knowledge of their movement. | + | 3.28 Through constraint on the pole–star, [[knowledge]] of their {{Wiki|movement}}. |
− | 3.29 Through constraint on the navel wheel, knowledge of the organization of the body. | + | 3.29 Through constraint on the {{Wiki|navel}} [[wheel]], [[knowledge]] of the [[organization]] of the [[body]]. |
− | 3.30 Through constraint on the throat wheel, the cessation of hunger and thirst. | + | 3.30 Through constraint on the {{Wiki|throat}} [[wheel]], the [[cessation]] of hunger and [[thirst]]. |
− | 3.31 Through constraint on the tortoise channel, steadiness. | + | 3.31 Through constraint on the [[tortoise]] [[channel]], steadiness. |
− | 3.32 Through constraint on the light in the head, vision of the perfected ones. | + | 3.32 Through constraint on the {{Wiki|light}} in the head, [[vision]] of the perfected ones. |
3.33 Or in a flash–of–illumination all is known. | 3.33 Or in a flash–of–illumination all is known. | ||
− | 3.34 Through constraint on the heart, understanding of consciousness. | + | 3.34 Through constraint on the [[heart]], [[understanding]] of [[consciousness]]. |
− | 3.35 Experience is a thought based on the non–distinction between absolutely unblended purusa and beingness. Knowledge of purusa comes from constraint on the own–purpose of purusa, apart from the other–purposiveness of Nature. | + | 3.35 [[Experience]] is a [[thought]] based on the non–distinction between absolutely unblended [[purusa]] and beingness. [[Knowledge]] of [[purusa]] comes from constraint on the own–purpose of [[purusa]], apart from the other–purposiveness of [[Nature]]. |
− | 3.36. Hence, a flash–of–illumination in hearing, sensing, sight, taste and smell. | + | 3.36. Hence, a flash–of–illumination in hearing, sensing, [[sight]], {{Wiki|taste}} and {{Wiki|smell}}. |
− | 3.37 These are obstacles to union, but attainments in the waking–state. | + | 3.37 These are [[obstacles]] to union, but [[attainments]] in the waking–state. |
− | 3.38 Consciousness can enter another's body on relaxation of the cause of attachment and through the experience of going forth. | + | 3.38 [[Consciousness]] can enter another's [[body]] on [[relaxation]] of the [[cause]] of [[attachment]] and through the [[experience]] of going forth. |
− | 3.39 Through mastery of the up–breath, one gains the power of non–adhesion to water, mud and thorns and levitation. | + | 3.39 Through [[mastery]] of the up–breath, one gains the power of non–adhesion to [[water]], mud and thorns and [[levitation]]. |
− | 3.40 Through mastery of the mid–breath one acquires effulgence. | + | 3.40 Through [[mastery]] of the mid–breath one acquires effulgence. |
− | 3.41 Through constraint on the relation between ear and ether, the Divine ear. | + | 3.41 Through constraint on the [[relation]] between {{Wiki|ear}} and {{Wiki|ether}}, the [[Divine ear]]. |
− | 3.42 Through constraint on the relation between body and ether and through the coincidence with light objects such as cotton, the power of traversing the ether. | + | 3.42 Through constraint on the [[relation]] between [[body]] and {{Wiki|ether}} and through the coincidence with {{Wiki|light}} [[objects]] such as cotton, the power of traversing the {{Wiki|ether}}. |
− | 3.43 An external, non–imaginary state of mind is the ‘great incorporeal’ from which comes the dwindling of the coverings of the (inner) light. | + | 3.43 An external, non–imaginary [[state of mind]] is the ‘great incorporeal’ from which comes the dwindling of the coverings of the (inner) {{Wiki|light}}. |
− | 3.44 Through constraint on the coarse, the own form, the subtle, the connectedness and the purposiveness of objects, mastery over the elements. | + | 3.44 Through constraint on the coarse, the [[own]] [[form]], the {{Wiki|subtle}}, the connectedness and the purposiveness of [[objects]], [[mastery]] over the [[elements]]. |
− | 3.45 Hence, the manifestation of powers such as atomisation etc., the perfection of the body and the indestructibility of its constituents. | + | 3.45 Hence, the [[manifestation]] of [[powers]] such as atomisation etc., the [[perfection]] of the [[body]] and the indestructibility of its constituents. |
− | 3.46 Beauty, gracefulness and adamant robustness are the perfection of the body. | + | 3.46 [[Beauty]], gracefulness and [[adamant]] robustness are the [[perfection]] of the [[body]]. |
− | 3.47 Through constraint on the process of perception, the own–form, I–am–ness, connectedness and purposiveness, mastery over the senses. | + | 3.47 Through constraint on the process of [[perception]], the own–form, I–am–ness, connectedness and purposiveness, [[mastery]] over the [[senses]]. |
− | 3.48 Hence, speed of mind lacking sense–organs and mastery over the matrix of Nature. | + | 3.48 Hence, {{Wiki|speed}} of [[mind]] lacking sense–organs and [[mastery]] over the [[matrix]] of [[Nature]]. |
− | 3.49 For he who has merely the vision of discernment between purusa and beingness the supremacy over all states and omniscience ensues. | + | 3.49 For he who has merely the [[vision]] of [[discernment]] between [[purusa]] and beingness the supremacy over all states and [[omniscience]] ensues. |
− | 3.50 Through dispassion even to that, with the dwindling of the seed of the defects, aloneness. | + | 3.50 Through [[dispassion]] even to that, with the dwindling of the seed of the defects, aloneness. |
− | 3.51 The invitation of the high–placed gives no cause of attachment or pride, because the renewed and undesired inclination can once again manifest. | + | 3.51 The invitation of the high–placed gives no [[cause]] of [[attachment]] or [[pride]], because the renewed and undesired inclination can once again [[manifest]]. |
− | 3.52 Through constraint on the moment and its sequence, knowledge born of discernment. | + | 3.52 Through constraint on the [[moment]] and its sequence, [[knowledge]] born of [[discernment]]. |
− | 3.53 Hence the awareness of the difference between similars which cannot normally be distinguished due to the continuity of the distinctions of class, appearance and position. | + | 3.53 Hence the [[awareness]] of the difference between similars which cannot normally be {{Wiki|distinguished}} due to the continuity of the {{Wiki|distinctions}} of class, [[appearance]] and position. |
− | 3.54 The knowledge born of discernment is a liberator and is omni–objective, omni–temporal and non–sequential. | + | 3.54 The [[knowledge]] born of [[discernment]] is a liberator and is omni–objective, omni–temporal and non–sequential. |
− | 3.55 Thus, with the equality in purity of the sattva and purusa, aloneness. | + | 3.55 Thus, with the equality in [[purity]] of the [[sattva]] and [[purusa]], aloneness. |
− | (Thus ends the third chapter on power of the Yoga Sūtra composed by Patañjali) | + | (Thus ends the third [[chapter]] on power of the [[Yoga]] [[Sūtra]] composed by [[Patañjali]]) |
BOOK IV | BOOK IV | ||
− | 4.1 The powers are the result of birth, herbs, mantra, ascesis or union. | + | 4.1 The [[powers]] are the result of [[birth]], herbs, [[mantra]], ascesis or union. |
− | 4.2 The transformation into another category of existence is possible because Nature is superabundant. | + | 4.2 The [[transformation]] into another category of [[existence]] is possible because [[Nature]] is superabundant. |
− | 4.3 The cause–without–measure does not create Nature but –as a farmer– singles–out possibilities. | + | 4.3 The cause–without–measure does not create [[Nature]] but –as a farmer– singles–out possibilities. |
− | 4.4 Individualized consciousness proceeds from the primary I–am–ness. | + | 4.4 Individualized [[consciousness]] proceeds from the primary I–am–ness. |
− | 4.5 These individualized consciousnesses are engaged in distinct activities, but the one consciousness is the originator of the others. | + | 4.5 These individualized [[consciousnesses]] are engaged in {{Wiki|distinct}} [[activities]], but the one [[consciousness]] is the originator of the others. |
− | 4.6 Of these individualized consciousnesses, that born out of contemplation is without subliminal deposit. | + | 4.6 Of these individualized [[consciousnesses]], that born out of contemplation is without {{Wiki|subliminal}} deposit. |
− | 4.7 The karma of the yogi is neither black or white ; that of the others is threefold. | + | 4.7 The [[karma]] of the [[yogi]] is neither black or white ; that of the others is threefold. |
− | 4.8 Thence follows the manifestation only of those subliminal traits corresponding to its fruition. | + | 4.8 Thence follows the [[manifestation]] only of those {{Wiki|subliminal}} traits [[corresponding]] to its [[fruition]]. |
− | 4.9 On account of the uniformity between the depth–memory and the subliminal activators there is a causal relation, even though separated in terms of place, time and birth. | + | 4.9 On account of the uniformity between the depth–memory and the {{Wiki|subliminal}} activators there is a causal [[relation]], even though separated in terms of place, time and [[birth]]. |
− | 4.10 These are without beginning because of the perpetuity of the primordial will. | + | 4.10 These are without beginning because of the {{Wiki|perpetuity}} of the [[primordial]] will. |
− | 4.11 Because of the connection (of subliminal traits) with cause, fruit, substratum and support, it follows that with the disappearance of these, the disappearance of those is brought about. | + | 4.11 Because of the [[connection]] (of {{Wiki|subliminal}} traits) with [[cause]], fruit, [[substratum]] and support, it follows that with the [[disappearance]] of these, the [[disappearance]] of those is brought about. |
− | 4.12 Past and future as such exist, because of the difference in the paths of the forms. | + | 4.12 Past and {{Wiki|future}} as such [[exist]], because of the difference in the [[paths]] of the [[forms]]. |
− | 4.13 These are manifest or subtle and composed of the gunas. | + | 4.13 These are [[manifest]] or {{Wiki|subtle}} and composed of the [[gunas]]. |
− | 4.14 The ‘that–ness’ of an object derives from the homogeneity in the transformation. | + | 4.14 The ‘that–ness’ of an [[object]] derives from the [[homogeneity]] in the [[transformation]]. |
− | 4.15 In view of the multiplicity of consciousness as opposed to the singleness of an object, both belong to separate levels. | + | 4.15 In view of the multiplicity of [[consciousness]] as opposed to the [[singleness]] of an [[object]], both belong to separate levels. |
− | 4.16An object is not dependent on a single consciousness. If so, what would happen to it when not perceived (by that mind) ? | + | 4.16An [[object]] is not dependent on a single [[consciousness]]. If so, what would happen to it when not [[perceived]] (by that [[mind]]) ? |
− | 4.17 An object is known or not by reason of the required coloration of consciousness by it. | + | 4.17 An [[object]] is known or not by [[reason]] of the required coloration of [[consciousness]] by it. |
− | 4.18 Because of the immutability of purusa, the fluctuations of consciousness are always known by its superior. | + | 4.18 Because of the immutability of [[purusa]], the fluctuations of [[consciousness]] are always known by its {{Wiki|superior}}. |
− | 4.19 That fluctuating consciousness has no self–luminosity because of its seenness. | + | 4.19 That fluctuating [[consciousness]] has no self–luminosity because of its seenness. |
− | 4.20 And so it is impossible to cognise both consciousness and its object simultaneously. | + | 4.20 And so it is impossible to [[cognise]] both [[consciousness]] and its [[object]] simultaneously. |
− | 4.21 If consciousness were perceived by another this would lead to a regress from cognition to cognition, confusing memory. | + | 4.21 If [[consciousness]] were [[perceived]] by another this would lead to a regress from [[cognition]] to [[cognition]], confusing [[memory]]. |
− | 4.22 When the unchanging awareness assumes the shape of that consciousness, experience of one's own cognitions becomes possible. | + | 4.22 When the [[unchanging]] [[awareness]] assumes the shape of that [[consciousness]], [[experience]] of one's [[own]] [[cognitions]] becomes possible. |
− | 4.23 Provided consciousness is coloured by the seer and the seen, it can perceive any object. | + | 4.23 Provided [[consciousness]] is coloured by the [[seer]] and the seen, it can {{Wiki|perceive}} any [[object]]. |
− | 4.24 That consciousness, though speckled with countless subliminal traits, has its own other–purpose due to (being limited to) its collaborate activity. | + | 4.24 That [[consciousness]], though speckled with countless {{Wiki|subliminal}} traits, has its [[own]] other–purpose due to (being limited to) its collaborate [[activity]]. |
− | 4.25 For him who sees the distinction, there comes about the discontinuation of the cultivation of the false self–sense. | + | 4.25 For him who sees the {{Wiki|distinction}}, there comes about the discontinuation of the [[cultivation]] of the false self–sense. |
− | 4.26 Then consciousness –inclined towards | + | 4.26 Then [[consciousness]] –inclined towards [[discernment]]– is borne onwards towards aloneness. |
− | + | 4.27 In the intervals of that [[consciousness]], other [[thoughts]] may arise from the reactors. | |
− | 4. | + | 4.28 Their [[cessation]] is achieved in the same way as described for the [[causes]] of [[sorrow]]. |
− | 4. | + | 4.29 Always non–usurious even in that [[consciousness]] and through the [[vision]] of [[discernment]], a union designated as ‘cloud of [[Dharma]]’ ensues. |
− | 4. | + | 4.30 Hence the discontinuation of the [[causes]] of [[sorrow]] and of [[karma]]. |
− | 4. | + | 4.31 Then, when all coverings of imperfection are removed, little remains to be known because of the [[infinity]] of [[knowledge]]. |
− | 4. | + | 4.32 Hence the termination of the sequences in the [[transformation]] of the [[gunas]], whose {{Wiki|purpose}} is fulfilled. |
− | 4. | + | 4.33 ‘Sequence’ means that which is correlative to the [[moment]], apprehensible at the terminal point of a [[transformation]]. |
− | 4. | + | 4.34 The process–of–evolution of the [[gunas]], devoid of the {{Wiki|purpose}} for [[purusa]], is aloneness, the establishment of the power of [[awareness]] in its [[own]] [[form]]. End. |
− | + | (Thus ends the fourth [[chapter]] on aloneness of the [[Yoga]] [[Sūtra]] composed by [[Patañjali]]) | |
− | |||
− | (Thus ends the fourth chapter on aloneness of the Yoga Sūtra composed by Patañjali) | ||
{{R}} | {{R}} |
Latest revision as of 12:13, 7 March 2016
The Yoga-Sūtra of Patañjali
translations with buddhist commentary
by Wim van den Dungen
'The wise, by means of an inner concentration on the "ātman" ('adhyātmayoga'), thinking him who is placed in the cavity (in the heart), whose abode is impervious, who exists from times of old, leaves both grief and joy.'
- Katha-Upanisad, II.12.
'Verily, there is no merit higher than Yoga, no good higher than Yoga, no subtlety higher than Yoga ; there is nothing that is higher than Yoga !'
- Yogashikhā-Upanisad, I.67.
'With mindfulness of the body established, controlled over contact's sixfold base, a bhikkhu who is always concentrated can know Nirvāna for himself.'
- The Udāna, 3:5.
Table of Contents
Introduction
Book I
Fundamental Principles
Five Fluctuations & Kriyā-Yoga
Union : Seedless & Seeded
Theist Presuppositions
Counteracting Hindrances
Alternative Paths to Union
From Seeded to Seedless Union
Book II
The Causes of Sorrow & their Mechanics
The Seer & the Seen
The Morality of the Yogic Path
The Outer Limbs Completed
Book III
Constraint
Transformations
The Powers
The Vision of Discernment
Book IV
Interpolated ?
Nature's Will & Conscious Action
Karma and the Yogi
Real Objectivity
Epilogue
English Translation
BOOK I
1.1 Now the teachings of yoga begin.
1.2 Yoga is the restriction of the flux of consciousness.
1.3 Then the seer stands in his own form.
1.4 At other times, there is conformity with this flux.
1.5 This flux is fivefold ; afflicted or non–afflicted.
1.6 They are : valid cognition, misconception, conceptualization, sleep and memory.
1.7 Valid cognition is based on perception, inference and testimony.
1.8 Misconception is false knowledge not based on the appearance of its object.
1.9 Conceptualization is without perceivable object, following verbal knowledge.
1.10 Sleep is a fluctuation resting on the thought of non–occurrence.
1.11 Remembering is not being deprived of the experienced object.
1.12 Restrict this flux through practice and dispassion.
1.13 Practice is the effort to gain stability in that restriction.
1.14 This is firmly grounded only when cultivated properly and for a long time uninterruptedly.
1.15 Dispassion is the smart volition of one without thirst for sensate and revealed objects.
1.16 Superior to that is non–thirsting for the strata of Nature resulting from the vision of purusa.
1.17 Seeded union is called ‘cognitive’ by being connected with cogitation, reflection, joy and I–am–ness.
1.18 The other (seedless union) has a residuum of reactors and follows the former when the thought of cessation is practiced.
1.19 The union of those who have merged with Nature and those who are bodiless is due to their focus on the thought of becoming.
1.20 Seedless union is preceded by faith, energy, mindfulness, (seeded) union and supra–cognition.
1.21 This is near to him who is extremely vehement in yoga.
1.22 Because this can be modest, medium or excessive, the result differs.
1.23 Or union through devotion to the Lord.
1.24 The Lord is a special purusa untouched by the causes of sorrow, karma and its fruition and the deposit in the depth–memory.
1.25 In Him the seed of all–knowing is unsurpassed.
1.26 He was also the mentor of the ancients by virtue of His temporal non–boundedness.
1.28 Recite it to realize its meaning.
1.29 Hence the attainment of inwardmindedness and also the disappearance of the get betweens.
1.30 Sickness, idleness, doubt, carelessness, sloth, lack of detachment, false vision, non–attaining the stages (of yoga) and instability are the distractions of consciousness ; these are the obstacles.
1.31 Pain, depression, tremor of the limbs, wrong inhalation and exhalation jointly become with the distractions.
1.32 Counteract these by practice on a single object.
1.33 To show friendliness, compassion, gladness and equanimity –be they joyful, sorrowful, meritorious or demeritorious– pacifies consciousness.
1.34 Or through controlled expulsion and retention of breath.
1.35 Or it comes about when a heightened sensoric activity has arisen holding the mind steady.
1.36 Or by the sorrowless and illuminating.
1.37 Or when consciousness is directed to those who conquered attachment.
1.38 Or when resting on knowledge arising from dream and sleep.
1.39 Or through contemplation as desired.
1.40 His mastery extends from the most minute to the greatest magnitude.
1.41 And when fluctuations have dwindled, consciousness is like a transparent jewel ; there results with reference to the ‘grasper’, ‘grasping’ and the ‘grasped’ a coincidence with that on which consciousness abides and by which it is ‘anointed’.
1.42 So long there is conceptual knowledge based on the meaning of words, the state is called ‘coincidence mixed with cogitation’, or conceptual union.
1.43 When the depth–memory is purified, as it were empty of its essence and the object alone is shining forth, the state is empty of cogitations, or non–cogitative union.
1.44 Thus by these forms the other two types of union, subtle and ultra–subtle are explained ; they use subtle objects.
1.45 And the subtle objects terminate in the undifferentiate.
1.46 These forms of coincidence (cogitative, non–cogitative, subtle and ultra–subtle) verily are with seed.
1.47 When there is a autumnal brightness in ultra–subtle union, the state is the clarity of the inner being.
1.48 In this state of lucidity, insight is truth–bearing.
1.49 The scope of this differs from that gained from what one heard and inferred ; this owing to its particular purposiveness.
1.50 The reactor born from that binds all others.
1.51 When also this is restricted, owing to the restriction of all, seedless union ensues.
(Thus ends the first chapter on union of the Yoga Sūtra composed by Patañjali)
BOOK II
2.1 Ascesis, self–study and devotion to Īshvara constitute the yoga of action.
2.2 This yoga aims at cultivating union and attenuating the causes of sorrow.
2.3 Nescience, I–am–ness, attachment, aversion, the will–to–live are the five causes of sorrow.
2.4 Nescience is the field of the other causes ; they can be dormant, weak, intermittent or aroused.
2.5 Nescience is the seeing of the eternal, pure, joyful and the ātman in the ephemeral, impure, sorrowful and in what is not ātman.
2.6 I–am–ness is the identification as it were of the seer and the capacity of seeing.
2.7 Attachment rests upon pleasant experiences.
2.8 Aversion rests opon sorrowful experiences.
2.9 Thus the will–to–live, flowing along by its own inclination, is rooted even in the sages.
2.10 The subtle form of these (causes of affliction, namely the reactors and thoughts during union), has to be overcome by the process of (spiritual) counter–flow.
2.11 The crude form of these causes of sorrow are to be left behind by contemplation.
2.12 The causes of sorrow are the root of the action–deposit and this may be experienced in this or in future lives.
2.13 So long as the root exist, there is fruition from it in the form of birth, a span of life and enjoyment.
2.14 These have delight or distress as results, according to the meritorious or demeritorous causes.
2.15 Because of the sorrow present in the transformation of Nature, in its anguish, in its reactors and due to the conflict between the movements of Nature, to the discerner all is merely sorrow.
2.16 What is to be abandoned is the sorrow yet to come.
2.17 The correlation made between the seer and the seen is the cause of what is to be overcome.
2.18 The seen has the character of brightness, activity and inertia ; is embodied in elements and sense–organs and serves the purpose of enjoyment and emancipation.
2.19 The strata of Nature are : the particularized, unparticularized, differentiate and undifferentiate.
2.20 The seer is sheer seeing, but though pure, sees the mind (and its thoughts).
2.21 The essence of the seen is only for the sake of this seer.
2.22 Although the seen has ceased to exist for he who has accomplished his purpose, it has nevertheless not ceased to exist, since it is a common experience to all others.
2.23 The correlation allows to apprehend the own form of the power of the owner and of the owned.
2.24 The cause of this is ignorance.
2.25 When this disappears, the correlation ceases ; this is cessation, the aloneness of seeing.
2.26 The means of cessation is the unceasing vision of discernment.
2.27 For he who possesses this there arises, in the last stage, prajñā, which is sevenfold.
2.28 Through the performance of the members of yoga and with the dwindling of impurity, the radiance of true knowledge comes about, up to the vision of discernment.
2.29 Restraints, observances, posture, breath–control, sense–withdrawal, concentration, contemplation and union are the eight.
2.30 Non–harming, truthfulness, non–stealing, chastity and greedlessness are the restraints.
2.31 Valid in all spheres, irrespective of birth, place, time and circumstance are these. They are the great vow.
2.32 Purity, contentment, austerity, self–study and devotion to the Lord are the observances.
2.33 For the repelling of unwholesome thoughts cultivate their opposites.
2.34 Thoughts such as harming etc., whether done, caused to be done or approved, whether arising from greed, anger or delusion, whether modest, medium or excessive – these find their unending fruition in nescience and sorrow ; so cultivate their opposites.
2.35 When grounded in non–harming, all enmity is abandoned in one's presence.
2.36 When grounded in truthfulness, one masters action and its fruition.
2.37 When grounded in non–stealing, all jewels appear.
2.38 When grounded in chastity, vitality is obtained.
2.39 When settled in greedlessness one secures knowledge of the whys and wherefores of one's births.
2.40 Purity gives a distance towards one's limbs and the desire of non–defilement by others.
2.41 Furthermore, also purity of beingness, gladness, one–pointedness, mastery of the sense–organs and the capability of seeing one's ātman are achieved.
2.42 Through contentment unexcelled joy is gained.
2.43 Through austerity, as impurity dwindles, power over body and sense–organs.
2.44 Through self–study, contact with the chosen deity.
2.45 Through devotion to the Lord, union.
2.46 Posture is steady and comfortable.
2.47 This is accompanied by the relaxation of tension and the coinciding with the endless.
2.48 Hence, the pairs of opposites are unable to strike.
2.49 When this is achieved, breath–control (the cutting off of the flow of inhalation and exhalation) should be practised.
2.50 Breath–control is external, internal and fixed in its flux, it is regulated by place, time and number, it can be protracted or contracted.
2.51 Transcending the external and the internal sphere is called ‘the fourth’.
2.52 Then, the covering of the light (of knowledge) disappears.
2.53 And the mind is fit for concentration.
2.54 Sense–withdrawal occurs when the senses disunite from their respective sense organs, corresponding to the own form of consciousness.
2.55 Hence the supreme obedience of the sense–organs.
(Thus ends the second chapter on realization of the Yoga Sūtra composed by Patañjali)
BOOK III
3.1 Concentration is the binding of consciousness to a single spot.
3.2 Here, the one–directionality of the thoughts related to the object of concentration is contemplation.
3.3 That, shining forth as the object of concentration –as it were empty of its own form– is union.
3.4 The three together are constraint.
3.5 Through mastery of that prajñā flashes forth.
3.6 Its progression is gradual.
3.7 Compared with the previous members these three are inner.
3.8 Yet in relation to seeded union they are outer members.
3.9 The restriction–transformation connected with consciousness in its moment of restriction is the subjugation of the reactors of emergence and the outgoing of that of restriction.
3.10 The calm flow of this is effected through reactors.
3.11 Union–transformation is the dwindling of all–objectness and the uprising of one–pointedness.
3.12 Then, when the quiescent and the uprisen thoughts are similar, the one–pointedness–transformation of consciousness occurs.
3.13 By this are explained the transformations of form, time–variation and condition with regard to the elements and the sense–organs.
3.14 The form–bearer is that which follows the quiescent, the uprisen or the indeterminable.
3.15 The cause of the difference in the transformations is the differences in the sequence.
3.16 Through constraint on the three forms of transformation comes knowledge of past and future.
3.17 The sound, the object and the thought are superimposed on one another in a confused way. Through constraint on the distinction of these, there arises knowledge of the sounds of all living beings.
3.18 Through a perception of the reactors, knowledge of previous births.
3.19 Through the thoughts of another, knowledge of his consciousness.
3.20 But not of the object suporting this, for it is absent from it.
3.21 Through constraint on the form of the body, upon the suspension of the capacity to be perceived, meaning the disruption of the light travelling from that body to the eye, invisibility.
3.22 Karma is acute or deferred. Through constraint thereon, or from omens, knowledge of the time of death.
3.23 Through constraint on friendliness etc., the powers of that quality.
3.24 Through constraint on the power of the elephant etc., the strength of it.
3.25 By focusing the light of cognition on any object, knowledge of its subtle, concealed and distant aspects.
3.26 Through constraint on the Sun, knowledge of the world.
3.27 Through constraint on the Moon, knowledge of the arrangement of the stars.
3.28 Through constraint on the pole–star, knowledge of their movement.
3.29 Through constraint on the navel wheel, knowledge of the organization of the body.
3.30 Through constraint on the throat wheel, the cessation of hunger and thirst.
3.31 Through constraint on the tortoise channel, steadiness.
3.32 Through constraint on the light in the head, vision of the perfected ones.
3.33 Or in a flash–of–illumination all is known.
3.34 Through constraint on the heart, understanding of consciousness.
3.35 Experience is a thought based on the non–distinction between absolutely unblended purusa and beingness. Knowledge of purusa comes from constraint on the own–purpose of purusa, apart from the other–purposiveness of Nature.
3.36. Hence, a flash–of–illumination in hearing, sensing, sight, taste and smell.
3.37 These are obstacles to union, but attainments in the waking–state.
3.38 Consciousness can enter another's body on relaxation of the cause of attachment and through the experience of going forth.
3.39 Through mastery of the up–breath, one gains the power of non–adhesion to water, mud and thorns and levitation.
3.40 Through mastery of the mid–breath one acquires effulgence.
3.41 Through constraint on the relation between ear and ether, the Divine ear.
3.42 Through constraint on the relation between body and ether and through the coincidence with light objects such as cotton, the power of traversing the ether.
3.43 An external, non–imaginary state of mind is the ‘great incorporeal’ from which comes the dwindling of the coverings of the (inner) light.
3.44 Through constraint on the coarse, the own form, the subtle, the connectedness and the purposiveness of objects, mastery over the elements.
3.45 Hence, the manifestation of powers such as atomisation etc., the perfection of the body and the indestructibility of its constituents.
3.46 Beauty, gracefulness and adamant robustness are the perfection of the body.
3.47 Through constraint on the process of perception, the own–form, I–am–ness, connectedness and purposiveness, mastery over the senses.
3.48 Hence, speed of mind lacking sense–organs and mastery over the matrix of Nature.
3.49 For he who has merely the vision of discernment between purusa and beingness the supremacy over all states and omniscience ensues.
3.50 Through dispassion even to that, with the dwindling of the seed of the defects, aloneness.
3.51 The invitation of the high–placed gives no cause of attachment or pride, because the renewed and undesired inclination can once again manifest.
3.52 Through constraint on the moment and its sequence, knowledge born of discernment.
3.53 Hence the awareness of the difference between similars which cannot normally be distinguished due to the continuity of the distinctions of class, appearance and position.
3.54 The knowledge born of discernment is a liberator and is omni–objective, omni–temporal and non–sequential.
3.55 Thus, with the equality in purity of the sattva and purusa, aloneness.
(Thus ends the third chapter on power of the Yoga Sūtra composed by Patañjali)
BOOK IV
4.1 The powers are the result of birth, herbs, mantra, ascesis or union.
4.2 The transformation into another category of existence is possible because Nature is superabundant.
4.3 The cause–without–measure does not create Nature but –as a farmer– singles–out possibilities.
4.4 Individualized consciousness proceeds from the primary I–am–ness.
4.5 These individualized consciousnesses are engaged in distinct activities, but the one consciousness is the originator of the others.
4.6 Of these individualized consciousnesses, that born out of contemplation is without subliminal deposit.
4.7 The karma of the yogi is neither black or white ; that of the others is threefold.
4.8 Thence follows the manifestation only of those subliminal traits corresponding to its fruition.
4.9 On account of the uniformity between the depth–memory and the subliminal activators there is a causal relation, even though separated in terms of place, time and birth.
4.10 These are without beginning because of the perpetuity of the primordial will.
4.11 Because of the connection (of subliminal traits) with cause, fruit, substratum and support, it follows that with the disappearance of these, the disappearance of those is brought about.
4.12 Past and future as such exist, because of the difference in the paths of the forms.
4.13 These are manifest or subtle and composed of the gunas.
4.14 The ‘that–ness’ of an object derives from the homogeneity in the transformation.
4.15 In view of the multiplicity of consciousness as opposed to the singleness of an object, both belong to separate levels.
4.16An object is not dependent on a single consciousness. If so, what would happen to it when not perceived (by that mind) ?
4.17 An object is known or not by reason of the required coloration of consciousness by it.
4.18 Because of the immutability of purusa, the fluctuations of consciousness are always known by its superior.
4.19 That fluctuating consciousness has no self–luminosity because of its seenness.
4.20 And so it is impossible to cognise both consciousness and its object simultaneously.
4.21 If consciousness were perceived by another this would lead to a regress from cognition to cognition, confusing memory.
4.22 When the unchanging awareness assumes the shape of that consciousness, experience of one's own cognitions becomes possible.
4.23 Provided consciousness is coloured by the seer and the seen, it can perceive any object.
4.24 That consciousness, though speckled with countless subliminal traits, has its own other–purpose due to (being limited to) its collaborate activity.
4.25 For him who sees the distinction, there comes about the discontinuation of the cultivation of the false self–sense.
4.26 Then consciousness –inclined towards discernment– is borne onwards towards aloneness.
4.27 In the intervals of that consciousness, other thoughts may arise from the reactors.
4.28 Their cessation is achieved in the same way as described for the causes of sorrow.
4.29 Always non–usurious even in that consciousness and through the vision of discernment, a union designated as ‘cloud of Dharma’ ensues.
4.30 Hence the discontinuation of the causes of sorrow and of karma.
4.31 Then, when all coverings of imperfection are removed, little remains to be known because of the infinity of knowledge.
4.32 Hence the termination of the sequences in the transformation of the gunas, whose purpose is fulfilled.
4.33 ‘Sequence’ means that which is correlative to the moment, apprehensible at the terminal point of a transformation.
4.34 The process–of–evolution of the gunas, devoid of the purpose for purusa, is aloneness, the establishment of the power of awareness in its own form. End.
(Thus ends the fourth chapter on aloneness of the Yoga Sūtra composed by Patañjali)