sadhana pada; yoga
TRANSCRIPT
Sadhana Pada
Yoga
In this presentation, I have tried to explain Maharishi Patanjali’s Sadhana Paad in simple language as I understand it.
To explain the sutras, reference has been taken from different books and online
sources . Any feedback is welcomed
न तस्य रोगो न जरा न मृत्यु: प्राप्तस्य योगाग्नि�नमयम् शरीरम् ।For him who has obtained a body ablaze with the fire of Yoga , there is no disease, no aging, no death
तपः स्वाध्यायेश्वरप्रणि�धानानिन नि�यायोगः ॥१॥tapaḥ svādhyāy-eśvarapraṇidhānāni kriyā-
yoga [1] tapah:Ascetic Observance or practice svadhyay: silent recitation, self study of scriptures ishvara-pranidhani : surrender to god Kriya yoga: (is called) yoga of practicesMeaning of Sutra: Ascetic observance , silent
recitation or self study of scriptures and surrender of all practices and acts to God is Kriya Yoga( Yoga of Practices)
Explanation:Samadhi pada is applicable to those who have already entered Samadhi. In this part, Maharishi explains how even a person whose mind is still involved in the world may practice Yoga.
समाधिधभावनार्थ�ः क्लेश तनूकर�ार्थ�श्च ॥२॥samādhi-bhāvana-artha kleśa tanū-karaṇa-arthaś-cha
[2] samadhi bhavana: nurturing, developing artha:for the purpose of klesha: affliction for the purpose( obstacle) tanu- karna: weakening,diminishing cha: and Meaning:for the purpose of developing
samadhi and for weakening of afflictions Explanation: Kriya yoga explained in previous
sutra is practiced for the purpose of developing samadhi and for the purpose of diminishing[ final goal is to eliminate] of afflictions.
अनिवद्यास्मिस्मतारागदे्वषाणिभनिनवेशः क्लेशाः ॥३॥avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ
[3] avidya: ignorance asmita: I-am-ness,egoism raga: attachment dvesha: aversion abhi-ni-vesha: obsession that causes fear of death pancha: five klesha: affliction, impurities that causes emotional
painMeaning: Ignorance, I-am-ness, attachment,
aversion and fear of death are the five klesha Explanation: In this sutra, the types of klesha or
emotional pain are enumerated as : ignorance, I-am-ness, attraction, aversion and fear of death
अनिवद्या क्षेत्रमुत्तरेषाम् प्रसुप्ततनुनिवच्छि3न्नोदारा�ाम् ॥४॥avidyā kṣetram-uttareṣām prasupta-tanu-vicchinn-odārāṇām [4]
avidya: ignorance kshetram: field uttaresam: of the latter ones ( referring to the
previous sutra where after avidya 4 other klesha are mentioned)
prasupta: dormant tanu: diminished vicchinn: discontinuos or periodic odaranam: strongly activeMeaning: Ignorance is the field of growth of the
latter ones, dormant, diminished ,periodic, strongly active
Explanation: this sutra explains that ignorance is the field of growth of the latter four[I-am-ness, attachment, aversion and fear of death], further they are divided into four states namely dormant, diminished, periodic and strongly active
अनिनत्याशुचि9दुःखानात्मसु निनत्यशचुि9सुखात्मख्यानितरनिवद्या ॥५॥ anityā-aśhuci-duḥkha-anātmasu nitya-śuci-sukha-ātmakhyātir-
avidyā [5] anitya: non-eternal nitya: eternal ashuci: impure shuchi: pure duhkha: pain, distress sukha: happiness anatmasu: non atman ( spirit) atma: spirit, self khyati: knowledge avidya: ignoranceMeaning: knowledge of eternal, pure, happiness,
self (in what is ) non-eternal, impure, distress, non-self is ignorance
Explanation: In this sutra the nature of avidya( ignorance) is explained: [erroneous] perception of non-eternal , impure, distress, non-self as eternal, pure, happiness, self(Atman) is avidya(ignorance)
दृग्दश�नशक्त्योरेकात्मतैवास्मिस्मता ॥६॥dṛg-darśana-śaktyor-ekātmata-iva-asmitā [6]
drk: supernatural power of sight darsana: what is seen saktyoh : of the two potencies ekatmata : having one nature, identical iva – as if, apparent asmita- I-am-ness, egoism Meaning: when seeing power of consciousness and
brain is apparently seen as identical, it is called egoism( I-am-ness) or asmita
Explanation: The consciousness( purusha) is the seeing force. Mind is the instrument for seeing. Taking these two as identical is the affliction(klesha) called egoism
सुखानुशयी रागः ॥७॥sukha-anuśayī rāgaḥ [7]
sukh: pleasure, happiness anusayi: that closely accompanies or follows ragah: attachment Meaning: that which closely follows happiness is
[called] attachment (ragah)Explanation: Pleasure is an object. Preceded by the
remembrance of a pleasure, a person has known, the craving or greediness of that pleasure is the cause of klesh( affliction) and is known as attachment(ragah)
दुःखानुशयी दे्वषः ॥८॥duḥkha-anuśayī dveṣaḥ [8]
dukh: pain,distress anusayi: that closely accompanies or follows dvesah: aversion Meaning: that which closely follows pain is [called]
aversion (dvesah)Explanation: pain is another object. Preceded by
the remembrance of a pain or distress, a person has known, the resentment or vindictiveness or violence or anger due to that suffering is the cause of klesh( affliction) and is known as aversion(dvesah)
स्वरस्वानिE निवदुषोऽनिप तर्थारूढोऽणिभनिनवेशः ॥९॥svarasvāhi viduṣo-'pi tatharūḍho-'bhiniveśaḥ [9]
sva ras vahi: flowing of its own accord viduso: of a learned person api : even tatha : the same way rudho: grown strong abhinivesh: fear of death Meaning: Fear of death is strong and well known
even in a learned person, the same way, [as is an ordinary person] flowing of its own accord
Explanation: every living being has this perennial wish for himself: May I not cease to be, May I continue for ever. This affliction called abhinivesh streams of its own accord. Terror of death is seen in one and all.
ते प्रनितप्रसवEेयाः सूक्ष्माः ॥१०॥te pratiprasava-heyāḥ sūkṣmāḥ [10]
te: those pratiprasava: dissolution heyah: to be abandoned suksmah: subtle, delicateMeaning: those(afflictions) [being made progressively]
subtle are to be abandoned [through the process of] dissolution as devolution is reversed
Explanation: The first sutra defined kriya (practical) yoga as suitable for a beginner. 2nd sutra says that one of the purpose of kriya yoga is diminishing( final goal to eliminate) of afflictions(kleshas). Kleshas are the cause of worldly transmigration and can not be conquered without knowing them. By diminishing them, they are brought to subtle condition. Subtle afflictions(kleshas) are to be abandoned through the process of dissolution as devolution is reversed.
ध्यान Eेयाः तद्वतृ्तयः ॥११॥dhyāna heyāḥ tad-vṛttayaḥ [11]
dhyana: meditation heyah: to be abandoned tat: those vrittayah: the vritis(functions of mento-emotional
energy)Meaning: vritis [arising from] those(afflictions or
kleshas) are to be [reduced and finally] abandoned [through] meditation
Explanation: Those vrittis arising from kleshas(afflictions) which are gross are diminished through kriya yoga and then are to be eliminated through meditation until they (vrittis) become subtle. The goal (elimination of kleshas or afflictions) is defined in sutra 10 and the means to reach the goal is taught in this sutra. In 5th sutra of samadhi pada vrittis are described as afflicted and non-afflicted. The afflicted vrittis are called gross whereas non-afflicted vrittis are called subtle.
क्लेशमूलः कमा�शयो दृष्टादृष्टजन्मवेदनीयः ॥१२॥kleśa-mūlaḥ karma-aśayo dṛṣṭa-adṛṣṭa-janma-
vedanīyaḥ [12] klesa-mulah: the root of the afflictions(kleshas) [is] karma-asayo: accumulation of karmas drsta : perceived, seen adrsta : not perceived , unseen janma: birth, lives, incarnation vedaniyah: to be experienced Meaning: root of afflictions is accumulation of
Karmas. It is to be perceived or experienced in seen or unseen incarnations.
Explanation: Root of afflictions is the repository of karmas which may be vice and virtues.It may be experienced in the current life( seen life) or may be experienced in other[future] incarnations(unseen life).
सनित मूले तनिद्वपाको जात्यायुभPगाः ॥१३॥sati mūle tad-vipāko jāty-āyur-bhogāḥ [13]
sati : there being present mule: root tat: of that vipako : maturation jati : species, kind of body ayus: life span bhogah: [painful or pleasant] resultant experience Meaning: [when] the root (afflictions) is present, its
maturation[occurs naturally in the form of] species, life-span and resultant experiences
Explanation: Accumulated repository of vice and virtuous acts initiates maturation and fruition in the form of species(the kind of body), life span in the birth and painful or pleasant resultant experiences only when afflictions are present. It does not happen when afflictions which are the roots have been eradicated.
ते ह्लाद परिरतापफलाः पुण्यापुण्यEेतुत्वात् ॥१४॥te hlāda paritāpa-phalāḥ puṇya-apuṇya-hetutvāt [14]
te : those( species, life span, resultant experiences ) hlada: [having] delight,pleasure pariyapa: [or having] agony,anguish phalah : [as their] fruits punya : holy or virtuous act apunya: wicked or sinful act hetutvat: having as their cause Meaning: those have pleasure [or] agony as their
fruits [because] holy [or] sinful acts are their causesExplanation: those ( species, life span in that birth
and resultant experiences ) bear delight as fruit when holy or virtuous acts are the cause. They bear pain and agony as their fruit when sinful or wicked acts are the cause.
परिर�ाम ताप संस्कार दुःखैः गु�वृणित्तनिवरोधाच्च दुःखमेव सवX निववेनिकनः ॥१५॥pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vṛtti-virodhācca
duḥkham-eva sarvaṁ vivekinaḥ [15 ] parinama : result, process of effecting, consequence tapa: pain, torment, anguish samskara: impulsive motivations, imprints upon the subconscious
mind duhkhaih : because of sorrowfulness guna : quality, features of material nature vrtti virodhat - resulting from conflictive nature cha : and duhkham : distress, pain eva : indeed sarva : all, everything vivekinah : to one who has attained discriminating wisdom Meaning: To one who has attained discriminating wisdom, all is
only pain because of consequences and effects, torments and [continuous forming of] impulsive motivations and because of conflict among the qualities [in the course of ] their( vrttis ) operations.
Explanation: a wise person sees all experiences as only painful because even if temporarily pleasant, in their process of mutation and consequence they produce pain. There is anxiety and agony during the experience which leaves imprints upon the subconscious mind. Further, there is an inherent conflict among the qualities in the course of their operations.
Eेयं दुःखमनागतम् ॥१६॥heyaṁ duḥkham-anāgatam [16]
heyam: to be discarded, worthy of being rejected duhkham: distress , sorrow anagatam: what has not yet manifested, that which has not yet
arrived, the one in the future Meaning: sorrow that has not yet manifested [is]
worthy of being rejectedExplanation: Future suffering is worthy of being
rejected and not having arrived yet, can be prevented. Hence a yogi focuses his energy on prevention of it.
द्रषृ्टदृश्ययोः संयोगो EेयEेतुः ॥१७॥draṣṭṛ-dṛśyayoḥ saṁyogo heyahetuḥ [17]
drastr: the observer, seer drsyayoh: of what is perceived, of the seer and seeable samyogo: union heya- that which is to be avoided, worthy of rejection hetuh: the cause Meaning: The cause of [pain ] to be avoided is the
union of the seer( observer) and what is being perceived.
Explanation: pain referred( in sutra 16) to as preventable, that should be eliminated. The originating cause of it is indicated as: the cause of pain that is to be prevented is the union of the observer and what is to be perceived. Observer is the Consciousness Principle (Purusha) as sentient towards mind . The objects to be perceived are all the conditions and the processes that have developed in or have come to be imposed upon mind.
प्रकाशनि�याच्छि[नितशीलं भूतने्द्रिन्द्रयात्मकं भोगापवगा�र्थX दृश्यम् ॥१८॥prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ
dṛśyam [18]
prakasa: illumination,light indriya: senses kriya: activity bhoga: experiences sthiti: position apavarga: liberation silam- character, nature artham: purpose bhuta: elements atmakarh: consisting of elements and senses drsyam: object seen, ‘what- is- perceived’ Meaning: what is being perceived (drsyam) has [three-fold]
nature of illumination, activity [and] position; it consists of elements [and] senses and exists to [serve the observer’s(drasta)] purpose of experience[of the world and] liberation [therefrom]
Explanation: nature of ‘what-is-perceived’ (drsayam) is explained in this sutra. Nature of ‘satt’ is illumination,’rajas’ nature is activity and ‘tamas’ has position as its nature. ‘what-is-perceived’ consists of elements and senses. In its aspect as element or senses, it trans-mutates as gross or subtle. Drsya has only the purpose of observer’s experience and liberation
निवशेषानिवशेषचिलङ्गमात्राचिलङ्गानिन गु�पवा�णि� ॥१९॥viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi [19]
visesa: that which is specific avisesa: that which is not specific,regular linga-matra: merely a mark, symbolic a-lingani: one without assignation or mark, beyond symbols gunaparvani: segments of guna(features of material nature) Meaning: The segments of the influences of material nature
are those which are specific, regular, symbolic [and] beyond symbols.
Explanation: In the previous sutra, nature was described as satt, rajas, tamas. this sutra further elaborates that nature of drasya has four divisions or segments : specific, regular, symbolic and beyond symbols
there are 16 specifics. Space, air, fire, water and earth are five elements. Sound, touch, form, flavour and colour are subtle elements. Senses of experience( gyan indriya)-ear, skin, eye, tastebud, nostril. Senses of action(karm indriya)- speech, hands, feet, organ of elimination and organ of generation. Last is mind(manas) that serves all purposes and purposes of all. {continued on next slide]
निवशेषानिवशेषचिलङ्गमात्राचिलङ्गानिन गु�पवा�णि� ॥१९॥viśeṣa-aviśeṣa-liṅga-mātra-aliṅgāni guṇaparvāṇi [19]
[continued from previous slide]there are 6 non-specifics or regular. Sound-potential, touch-potential, form-potential, flavour-potential, colour-potential and the sixth non-specific is egoism or ‘I-am-ness’
द्रष्टा दृचिशमात्रः शुद्धोऽनिप प्रत्ययानुपश्यः ॥२०॥draṣṭā dṛśimātraḥ śuddho-'pi pratyaya-anupaśyaḥ [20]
drasta: the observer, seer drasimatrah: merely the ‘see’ force suddho: pure api: even though pratyaya: conviction or belief as mental content anu – following along, patterning after pasyah – what is perceivedMeaning: The observer is the ‘see’ force only [but] though
pure, his conviction is patterned by what is perceivedExplanation:drasya or ‘what is perceived’ has been
explained in earlier.in this sutra observer(seer, drasta) nature is explained. Though pure , he causes the perception of cognitions to mind. Since he sees over mind’s process of cognition , doing so he appears as identical with mind even though he(observer) is not so.
तदर्थ� एव दृश्यस्यात्मा ॥२१॥tadartha eva dṛśyasya-ātmā [21]
tadartha: for the purpose of that eva: only drsyasya: of what is seen, of what is perceived atma: being, selfMeaning: the self or essence of the objects of perception
exists only for the purpose of that(observer or drasta).Explanation: what is being perceived takes the status of an
object whose form is ‘see’ force (as explained in previous sutra) ie the self of apprehensible exists only for that force. The relationship of drasta and drasya is explained as owner and possession
कृतार्थX प्रनितनष्टंप्यनषं्ट तदन्य साधार�त्वात् ॥२२॥kṛtārthaṁ pratinaṣṭaṁ-apy-anaṣṭaṁ tadanya
sādhāraṇatvāt [22] kratartham: [to] one who has accomplished his purpose prati: towards nastam: destroyed, annihilated anastam: not destroyed api: even tat: that Anya: for others Sadharanatvat: because of being commonMeaning: even when[the apprehensible] has been
destroyed for someone who has accomplished his purpose, it is not destroyed because of its being[shared in] common with others(unaccomplished ones)
Explanation: even though the apprehensible has disappeared so far as one drasta is concerned, it has not been annihilated because it is common to other observers( drastas) other than him. Its purpose has not yet been fulfilled towards the non-proficient.
स्वस्वाधिमशक्त्योः स्वरूपोप्लस्मि`Eेतुः संयोगः ॥२३॥svasvāmi-śaktyoḥ svarūp-oplabdhi-hetuḥ saṁyogaḥ
[23] sva : own nature, own psyche Swami: the master, owner saktyoh : of the forces of the two Svarupa: own form Upalabdhi: obtaining experience, realization hetuh : cause, purpose Samyoga: conjunction, unionMeaning: The union of the forces of the owned( mind and
reflection falling therein) and the force of the master has only one purpose: the realization of the true nature[ at that stage the union ceases]
Explanation: The master is joined with his possession, the apprehensible, for the purpose of perception. The observation of the apprehensible that occurs through union is experience. The union ceases when the perception has been effected. Perception is said to be cause of sundering. Negation of bondage occurs only through the negation of non-perception and that[ is defined as] liberation.
तस्य Eेतुरनिवद्या ॥२४॥tasya hetur-avidyā [24]
tasya : of thathetur: causeavidya : ignoranceMeaning: The cause of that (union) is
ignoranceExplanation: Mind, infused with the
perversely cognitive knowledge , does not arrive at discernment with regard to master which is its ultimate work. [cause of next birth] .But ceasing at the discernment with regard to master, mind attains its final goal. With this, non-perception is turned off and cause of next birth is no longer there.
तदभावात्सं योगाभावो Eानं तद्दशेृः कैवल्यम् ॥२५॥tad-abhābāt-saṁyoga-abhāvo hānaṁ taddṛśeḥ
kaivalyam[25] Tat: that ( ignorance) Abhavat: resulting from the absence samyoga : conjunction, union Abhavah : absence, elimination, dissolution[of that union] hanam : withdrawal, abandonment tat : that Drseh: of the perceiver Kaivalyam: isolation, absolutenessMeaning: Through the disappearance of that(ignorance) the
absence of the conjunction[ takes place and it is called] withdrawal [and] that [is] the isolation of the perceiver.
Explanation: sorrow , rejectable and avoidable has been explained. Cause and reason has been stated. Now the losing of it is to be taught. Through the absence of that non-perception, the absence of the conjunction of mind and observer [which is the same as] complete and permanent cessation of bondage. This is [termed] rejecting, abandoning. That is the isolation(kaivalya) of the observer
निववेकख्यानितरनिवप्लवा Eानोपायः ॥२६॥viveka-khyātir-aviplavā hānopāyaḥ [26]
vivek: discriminatory wisdom khyatir: clarity of wisdom, insight aviplava : unaffected, unbroken, without agitation Abhavah : absence, elimination, dissolution[of that union] hana : withdrawal, abandonment,avoidance upayah : means, methodMeaning: Unaffected clarity ( or insight)of discriminatory
wisdom is the method of nullification[of ignorance]Explanation: clarity of discriminatory wisdom( vivek khyati)
means cognition of the difference between mind and observer. When erroneous knowledge has not fully ceased, it( insight or clarity) fluctuates. When the erroneous knowledge has come to a state where its seed has been burnt off and has become infertile. Such an unfluctuating discriminatory wisdom is the means and method of nullification or the way of liberation.
तस्य सप्तधा प्रान्तभूधिमः प्रज्ञा ॥२७॥tasya saptadhā prānta-bhūmiḥ prajña [27]
tasya: of that, of such a one saptadha: [divided into] sevenfold pranta : [having] ultimate bhumi : territory, ground,level prajna : insight,wisdomMeaning: the wisdom of such [a realized one] is at the
ultimate level [and is divided into] sevenfoldExplanation: In developing the discriminative insight, one
moves through seven stages. One develops it step by step1. the rejectable has become fully known2. The causes of the rejectable have diminished and been eliminated.3. abandonment(hana) has been realized through the samadhi of cessation( nirodh samadhi)4. Means of abandonment( hana-upaya) consisting of discriminatory wisdom has been cultivated5. The faculty of intelligence has completed its assignment6. The gunas are facing dissolution into their cause.7.In this state, observer(Yogi) transcends all relationship with the gunas.He is immaculate and achieved isolation(kevalya)
योगाङ्गानुष्ठानादशुन्द्रिद्धक्षये ज्ञानदीप्तिप्तरानिववेकख्यातेः ॥२८॥yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-
khyāteḥ [28] Yoga-anga: limbs of yoga anusthanad: from consistence practice, asuddhi: [of] impurities kshaye : upon elimination jnana : [of] knowledge Diptir: shining a: upto , until Vivek-khyateh: illumination of discriminatory wisdomMeaning: As impurities are eliminated through the
consistence practice of the limbs of Yoga , a [gradual] illumination of knowledge occurs upto the [full] illumination of discriminatory wisdom.
Explanation: Discriminatory wisdom , the means of abrogation becomes accomplished and there can be no accomplishment without the means. Through observance of the limbs of Yoga occurs the gradual elimination of the impurity. Upon its elimination, the manifestation of correct knowledge ensues, it further grows to excellence until the illumination of discriminatory wisdom.
यम निनयमासन प्रा�ायाम प्रत्याEार धार�ा ध्यान समाधयोऽष्टावङ्गानिन ॥२९॥yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna
samādhayo-'ṣṭāvaṅgāni yama: self-regulatory codes niyama: restraints and
disciplines, asana: postures pranayama : control of
breath pratyahara : withdrawal [of the senses] dharana: holding a focus, concentration dhyana: meditation samadhi: meditation as the highest state ashtau: [are the] eight angani : limbsMeaning: codes of self regulation(yama), discipline(niyama),
postures (asana), [methods of] control of breath( pranayam), withdrawal [of senses]( pratyahara), concentration(dharana), meditation( dhyana) [and] samadhi [are the] eight limbs of [yoga]
Explanation: since in the previous sutra , it was told that impurities are eliminated through the observance of limbs of yoga, here the constituents or the limbs of yoga are named. These eight directly or in sequence serve as the limbs for the highest accomplishment that is samadhi.
अहिEंसासत्यास्तेय ब्रह्म9या�परिरग्रEाः यमाः ॥३०॥ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ
[30] ahimsa: non-violence satya: truth asteya : non-stealing brahmacarya : state of being under a teacher under obedience
and discipline, celibacy, regulating sexual indulgence aparigraha : non-possessiveness, non-indulgence Yamah: [these are termed as] yamasMeaning: Non-violence, truth, non-stealing, regulating
sexual indulgence, non-indulgence [these are the] yamas(codes of self-regulation)
Explanation: These qualities given by Maharishi cover the entire listing of the negative qualities which are to be avoided. Non-violence is the attitude of genuine harmlessness towards other creatures, not just human beings . Truth is defined as speech and mind conforming to reality. The scope of non-stealing includes non-desirousness of things. Celibacy includes regulating sexual indulgence.
जानितदेशकालसमयानवच्छि3न्नाः साव�भौमामEाव्रतम् ॥३१॥jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā-mahāvratam
[31] Jati: species desa: place kala: time samaya : condition Anavacchinnah : not restrained sarvabhauma: universal Mahavratam: great observanceMeaning: [the yamas are] the universal great observance,
to be practised at all levels [ of yoga], not restrained by any conditionality of species, place, time, situation
Explanation: Non-violence and other code of conduct undelimited by these ought to be maintained in all ways. Those moral restraints are not to be adjusted by the status, location, time and condition, they are related to all stages of yoga, being the great commitment.
शौ9 संतोष तपः स्वाध्यायेश्वरप्रणि�धानानिन निनयमाः ॥३२॥śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ [32]
sauca: [mental] purity, [physical] cleanliness samtosha: contentment tapah : ascetic practice svadhyay : self-study isvarapranidhanani : surrender to God niyamah: [are the] restraints and disciplinesMeaning: [the ] Niyamah [ are] [mental] purity & [physical]
cleanliness, contentment, ascetic practice, self-study [of inspiring texts] and surrender to God
Explanation: physical cleanliness is maintained through soap and water and by ingesting pure food. The mental purity is rinsing the maculation of the mind field.
Contentment is the absence of the desire to take any more means than are present. Ascetic practice is restricting the pairs of opposites such as cold- hot, rich-poor, hunger-thirst self-study means studying the scriptures that lead to liberation. Surrender to God is surrendering all acts to supreme being
निवतक� बाधने प्रनितप्रक्षभावनम् ॥३३॥vitarka-bādhane pratiprakṣa-bhāvanam [33]
vitarka: troubling and deviant thoughts badhane: in disturbance ( in case of disturbance and
impediment) pratipaksh : [of] opposite principles Bhavanam: manifesting, imagining, conceiving,
consideringMeaning: [when] troubling and deviant thoughts present
[themselves , one should counter these by ] cultivating and impressing upon [oneself] the opposite principles [in contemplation]
Explanation: When there are any doubts regarding the moral restraints and the recommended behaviour, a yogi should counteract that state of mind by conceiving of the opposite. In other words, sometimes a yogi is pressured by the same status, location, time or condition mentioned in verse 31. However Maharishi Patanjali objects and states that the yogi should not give in but should hold to the principles by considering and contemplating the opposite type of actions which correspond with the five great commitments
निवतका� हिEंसादयः कृतकारिरतानुमोदिदता लोभ�ोधमोEापूव�का मृदुमध्य अधिधमात्रा दुःखाज्ञानानन्तफला इनित प्रनितप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā
iti pratiprakṣa-bhāvanam [34] vitarka: troubling and deviant thoughts himsadayah: violence and related matters krta : committed by oneself karita: caused to be done[through others] Anumodita: consented to Lobha: greed Krodha: anger Moha: delusion purvaka: preceded by Mrdu: mild madhya: mediocre,
middling Adhimatra: extreme, intense Duhkha: suffering, sorrow ajnana: ignorance Ananta: unending phalah: [having as] fruit Iti: thus Pratipraksa: [of] opposite principle Bhavanam: Impressing upon oneself through
contemplation
निवतका� हिEंसादयः कृतकारिरतानुमोदिदता लोभ�ोधमोEापूव�का मृदुमध्य अधिधमात्रा दुःखाज्ञानानन्तफला इनित प्रनितप्रक्षभावनम् ॥३४॥
vitarkā hiṁsādayaḥ kṛta-kārita-anumoditā lobha-krodha-moha-āpūrvakā mṛdu-madhya adhimātrā duḥkha-ajñāna-ananta-phalā
iti pratiprakṣa-bhāvanam [34]Meaning: Troubling and deviant thoughts produce
violence and related matters:1. Committed [by oneself or] caused to be committed by
others [or] consented to2. preceded by greed, anger [and] delusion3. [which could be] mild, mediocre or intense.[their] fruit [is] unending sorrow [and] ignorance. Thus [one should consider] by way of contemplation the opposite principles [non-violence etc]
Explanation: Violence and related actions are those which run contrary to the moral restraints of non-violence. Any ideas which run contrary to morality and which seem to justify such immoral acts are to be abandoned. If a yogi finds that he does not have the power to abandon immoral acts, then he should deeply think of the benefit of morality.
अहिEंसाप्रनितष्ठायं तत्सधिन्नधौ वैरत्याघः ॥३५॥ahiṁsā-pratiṣṭhāyaṁ tat-sannidhau vairatyāghaḥ [35]
ahimsa: non-violence pratisthayam: upon firm establishment Tat sannidhau : in his [ yogi’s] presence, proximity vaira: enmity, hostility Tyaghah: loss, abandonment ( of hostility) Meaning: [when the yogi] has firmly established
[the principle of] non-violence [in himself], in his proximity, [there occurs ] loss of hostility [in the mind of others]
Explanation: When the vitarka(troubling thoughts) which are to be abrogated by cultivating opposite principles through it , the abrogation become naturally non-productive. Then the mastery and sovereignty developed thereby becomes the indicator of the yogi’s accomplishment. The example of the accomplishment is that in the proximity of yogi occurs a loss of hostility in the mind of all living beings.
सत्यप्रनितष्र्थायं नि�याफलाश्रयत्वम् ॥३६॥satya-pratiṣthāyaṁ kriyā-phala-āśrayatvam
[36] satya: truth pratisthayam: upon firm establishment kriya: [of] actions[and] phala: fruits[thereof] asrayatvam: the source of dependence, being the
resort ofMeaning: [when the yogi] has firmly established
[the principle of] truth [in himself], he becomes the resort of actions[thereof]
Explanation: This verse further explains the accomplishment of Yogi. A yogi’s actions, particularly his mystic actions do confirm with reality and are consistent with realism. When truth of mind and speech has been mastered by him, actions and their fruits depends on his will.
अस्तेयप्रनितष्ठायां सव�रत्नोप[ानम् ॥३७॥asteya-pratiṣṭhāyāṁ sarvaratn-opasthānam
[37]asteya: non-theftpratisthayam: upon firm establishmentSarva: allratna: jewels, treasuresopasthanam: presence, availabilityMeaning: [when the yogi] has firmly
established [the principle of] non-theft [in himself], all treasures attend upon him
Explanation: As the yogi wanders , all sort of treasures are made present to him and attend upon him
ब्रह्म9य� प्रनितष्ठायां वीय�लाभः ॥३८॥brahma-carya pratiṣṭhāyāṁ vīrya-lābhaḥ ||38||Brahma-carya: walking in God, celibacypratisthayam: upon firm establishmentvirya: strength, virility, capacitylabhah: attainment, growthMeaning: [when the yogi] has firmly
established celibacy [in himself], attainment of strength and capacity[ensues]
Explanation: when celibacy is firmly established, attainment of strength [ensues], by attaining which one intensifies good qualities and having become an adept, he becomes capable of placing knowledge into the disciples
अपरिरग्रE[ैयt जन्मकर्थंता संबोधः ॥३९॥aparigraha-sthairye janma-kathaṁtā
saṁbodhaḥ [39]aparigraha: non-possessivenesssthairye: upon attaining stabilityjanma: birth, incarnationKathamta: how, the reason forsambodhah: complete awakening, realisationMeaning: upon attaining stability in non-
possessiveness, the realisation of the reason for incarnation[occurs]
Explanation: When a yogi has mastered the quality of non-possessiveness, his energy of appreciation shifts to the subtle reality. Thus he perceives the reason for the births he recently took and why others took up a certain body
शौ9ात् स्वाङ्गजुगुप्सा परैरसंसग�ः ॥४०॥śaucāt svāṅga-jugupsā parairasaṁsargaḥ [40]
saucat: through [physical] cleanliness[and mental] purity
sva: [towards] one’s own anga: limbs, body parts jugupsa: aversion, disgust paraira: [and] with others Samsargah: non-association, lack of desire to
associateMeaning: From purification comes an aversion for
one’s own body parts and a lack of desire to associate with others
Explanation: One who initiates the practice of cleanliness develops abhorrence towards one’s own body parts. He sees the unmentionable attributes of the body and thus losing the attraction towards the body, he becomes a contemplative ascetic.
सत्त्वशुन्द्रिद्धः सौमनस्यैकाग्र्येन्द्रिन्द्रयजयात्मदश�न योग्यत्वानिन 9 ॥४१॥sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana
yogyatvāni ca [41] sattva: mental essence suddhih: purification saumanasya: clarity of mind aikagry: one-pointedness, concentration endriyajaya: conquest of the senses atma: self, soul Darsana: realisation Yogyatvani: to be qualified for, worthy of Ca: andMeaning: And,[through the practice of
cleanliness and purity there occur] the purification of mental essence, clarity of mind, one pointedness, conquest of the senses and becoming worthy for seeing the self[in that order]
सत्त्वशुन्द्रिद्धः सौमनस्यैकाग्र्येन्द्रिन्द्रयजयात्मदश�न योग्यत्वानिन 9 ॥४१॥sattva-śuddhiḥ saumanasya-aikāgry-endriyajaya-ātmadarśana
yogyatvāni ca [41]
Explanation: of one who has practiced ‘shaucha’ there occurs purification of mental essence; thence clarity and good mindedness; thence one-pointedness or total concentration; thence the conquest of the senses; thence the readiness of ‘buddhi’ for seeing the self. This is attained through the stability of ‘shaucha’
संतोषातनुत्तमस्सुखलाभः ॥४२॥saṁtoṣāt-anuttamas-sukhalābhaḥ [42]
samtosat: through contentment anuttama: supreme, the very best sukha: pleasure, mental comfort, satisfaction labhah: gain, obtainedMeaning: Through contentment[one] gains
supreme pleasure [and] satisfactionExplanation: What is known as the
pleasure of passion in the world and what the great celestial pleasure is – they do not deserve to have a value equal to the pleasure of the elimination of craving.
कायेन्द्रिन्द्रयचिसन्द्रिद्धरशुन्द्रिद्धक्षयात् तपसः ॥४३॥kāyendriya-siddhir-aśuddhi-kṣayāt tapasaḥ
[43] kaya: body indriya: senses siddhir: mastery, perfection of a skill asuddhi: impurities Ksayat: through elimination Tapasah: from ascetic practicesMeaning: from ascetic practices, through
elimination of impurities [there occurs] mastery over the body and the senses.
Explanation: ascetic endeavour destroys the macula of veil of impurities. There accrues the accomplishment and mastery of the body and senses
स्वाध्यायादिदष्टदेवता संप्रयोगः ॥४४॥svādhyāyād-iṣṭa-devatā saṁprayogaḥ [44]
svadhyaya: through self-study ista: chosen favourite, cherished devata: deity samprayogah: intimate contactMeaning: Through self-study one attains intimate
contact with cherished deityExplanation: Maharishi Patanjali has not named the istadevata, the cherished divine personality, who the student yogi aspires to be with. However for the yogi, that person might be different than He is for some other ascetic. when the yogi has achieved complete purity of senses through self-study, he gets a divine vision through which he meets the cherished deity face to face and can relate with that Personality of Godhead.
समाधिध चिसन्द्रिद्धःीीश्वरप्रणि�धानात् ॥४५॥samādhi siddhiḥ-īśvarapraṇidhānāt [45]
samadhi: samadhi siddhih: perfection, mastery isvara: God pranidhanat: through surrenderMeaning: Through surrender to God perfection of
samadhi [takes place]Explanation: To one who has surrendered his total being to God, the accomplishment of samadhi takes place whereby yogi knows in exactitude all that he intends, whether it is in another place , in another body or in another time. Then through his wisdom yogi, fully knows reality as it is.
च्छि[रसुखमासनम् ॥४६॥sthira-sukham-āsanam [46]
sthira: stable, steadysukham: comfortableasanam: posture, body positionMeaning: A posture[ as one of the eight
limbs of Yoga] is that which is steady and comfortable
Explanation: Yamas and Niyamas together with the resulting accomplishment have been described. Third limb of the yoga is described here . The yoga asana for meditation should be one that is steady and comfortable.
प्रयत्नशैचिर्थल्यानन्तसमापणित्तभ्याम् ॥४७॥prayatna-śaithilya-ananta-samāpatti-bhyām
[47]prayatna: effortssaithilya: slackening, relaxingananta: endless, infiniteSamapattibhyam: through coalescenceMeaning: [the posture is perfected, made
steady and comfortable] through relaxing the effort and coalescence [of awareness] with the infinite.
Explanation: By desisting from effort the posture is perfected whereby it does not cause shaking of the limbs and is made steady through coalescence with infinity.
ततो द्वङ्द्वानणिभघातः ॥४८॥tato dvaṅdva-an-abhighātaḥ [48]
tato: thendvandva: pair of oppositesAn-abhighatah: no attacking, not being
impededMeaning: From then on, [one is no longer]
impeded by pairs of oppositesExplanation: by the conquest of asanas , yogi is no longer bothered by the pairs of opposites like happiness and distress, richness and poverty, honour and dishonour.
तस्मिस्मन् सनित श्वासप्रश्वास्योग�नितनिव3ेदः प्रा�ायामः ॥४९॥tasmin sati śvāsa-praśvāsyor-gati-vicchedaḥ prāṇāyāmaḥ
[49] tasmin: upon that sati: having been svasa: inhalation prasvasyor: exhalation Gati: flow Vicchedah: breaking Pranayamah: expansion of prana, control of breathMeaning: when that[posture] has
been[ accomplished, breaking the flow of inhalation [and] exhalation [is termed] breath control or expansion of prana
Explanation: after the mastery over posture has been achieved, breaking the force and uncontrolled movement of inhalation and exhalation is termed breath control and expansion of prana.
बाह्याभ्यन्तर[म्भ वणृित्तः देशकालसन्ख्याणिभः परिरदृष्टो दीघ�सूक्ष्मः ॥५०॥bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo
dīrgha-sūkṣmaḥ [50] Bahya: external Abhyantara: internal sthambha- retention, suppressed, restrictive vrttih- activity, movement operation Desa: place kala: time sankhyabhih : with numbering accounting Paridrstah: observed, regulated dirgha : prolonged, made slow suksmah – subtle, hardly noticeable, fineMeaning: [pranayama is divided into three
modes]: external, internal [and] retention [which are] regulated according to the place, time and counting, being prolonged or hardly noticeable.
बाह्याभ्यन्तर[म्भ वणृित्तः देशकालसन्ख्याणिभः परिरदृष्टो दीघ�सूक्ष्मः ॥५०॥bāhya-ābhyantara-sthambha vṛttiḥ deśa-kāla-sankhyābhiḥ paridṛṣṭo
dīrgha-sūkṣmaḥ [50]
Explanation: where the cessation of movement is preceded by exhalation that is external. Where the cessation of movement is preceded by inhalation that is internal. The third, the way of suspension is where the absence of both occurs with an endeavour made once.These three are to be observed with regard to place, With regard to time that is delimited by determining the measure of moments. Observed with regard to counts that is first round by so many inhalations and exhalations. Then the next round by so many and so on.Thus practised it becomes long and subtle
बाह्याभ्यन्तर निवषयाक्षेपी 9तुर्थ�ः ॥५१॥bāhya-ābhyantara viṣaya-akṣepī caturthaḥ [51] bahya: external abhyantara: internal visaya: objective, realm aksepi: suspending, putting aside chaturthah: fourthMeaning: Fourth[pranayam] is which surpasses
the ones that operate in the external an internal realm
Explanation: pranayam with regard to place, duration and count in the external realm has been surpassed an also the one in internal realm has been surpassed. In both ways, breathing has become long and subtle. Preceded by that, through the conquest of various grounds and levels gradually, the fourth pranayam consisting of cessation of movement of both is accomplished.
ततः क्षीयते प्रकाशावर�म् ॥५२॥tataḥ kṣīyate prakāśa-āvaraṇam [52]
tatah: then ksiyate: diminishes[and finally vanishes]prakasa: illumination, lightavaranam: veil, coveringMeaning: then the veil covering the light
diminishes[and finally vanishes]Explanation: As yogi practices pranayam, his actions( karma) that had been veiling the discriminatory wisdom diminishes and vanishes. Thereby ensues the purging of the maculae and there occurs the brilliance of knowledge.
धार�ासु 9 योग्यता मनसः ॥५३॥dhāraṇāsu ca yogyatā manasaḥ [53]
dharanasu: in practising dharanas ca: andyogyata: attaining qualification, capabilityManasah: of the mindMeaning: [through pranayam yogi also
develops] capability and fitness for holding a focus of mind in the matter of practising dharana
Explanation: As was stated in smadhi paad sutra 34 : by exhalation and restraint of breath and prana , mind’s stability is established. Same is reiterated by explaining that through pranayam yogi develops the capacity and attains qualification for holding focus in the matter of practising dharana
स्वनिवषयासंप्रयोगे चि9त्तस्य स्वरूपानुकारैवेन्द्रिन्द्रया�ां प्रत्याEारः ॥५४॥svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ
pratyāhāraḥ [54] sva: own visaya: objects asamprayoge: non-conjunction, in not contacting cittasya: of mento-emotional energy, of mind-field svarupa: nature, own form Anukara: imitating, following Iva: like, as it were Endriyanam: of senses Pratyaharah: withdrawal (of sensual energy)Meaning: [when the] senses cease conjunction
with the objects in their realm, they [thereby] become as it were assimilated with mind-fields nature[ and that is called] withdrawal (pratyahara)
Explanation: As
स्वनिवषयासंप्रयोगे चि9त्तस्य स्वरूपानुकारैवेन्द्रिन्द्रया�ां प्रत्याEारः ॥५४॥svaviṣaya-asaṁprayoge cittasya svarūpānukāra-iv-endriyāṇāṁ
pratyāhāraḥ [54]Explanation: When the mento-emotional energy (mind-field) , the citta, is outward bound, it is called sensual energy or indriyani, But when it is inward bound it is called citta or emotional force. A yogi has to master that citta energy and reorient it so that it gives up it’s outward bound habit.
In the absence of conjunction with the objects of their own realm , as it were , there occurs resemblance of senses to the nature of mind-field
ततः परमावश्यता इन्द्रिन्द्रया�ाम् ॥५५॥tataḥ paramā-vaśyatā indriyāṇām [55]
tatah: then, thereby param: final, supremevasyata: controllabilityindriyanam: of sensesMeaning: [through pratyahara yogi
achieves] the supreme controllability of the senses
Explanation: Mastery of the senses comes about by learning to withdraw from them. Pratyahara practice when mastered, gives the yogi, the qualification to practice higher yoga.