Yoga Sutra e
Yoga Sutra e
Yoga Sutra e
PataLjali
Yoga S2tra
Zagreb, 2004
First published in Croatia by Ouroboros Publishing 2002
Ouroboros Publishing
VII Ravnice 21
10000 Zagreb
http://www.ouroboros.hr
E-mail: info@ouroboros.hr
Author:
http://www.danijel.org
E-mail: info@danijel.org
This book was written in both
Croatian and English by Danijel Turina.
ISBN 953-98824-7-8
PDF e-book version
Introduction ................................................................ 1
1 atha yoganuasanam
Explanation of yoga follows.
2 yogacittavrttinirodhah
Yoga is cessation of the fluctuations of spirit.
Yoga is cessation of the whirlpools (vrtti) of the sub-
stance of mind (citta). The overall energy of thoughts is
constant. The quality of every individual thought drops as
they increase in number. The depth, or subtlety, of every
individual thought grows as the mind calms. Total cessa-
tion of the motion of thoughts results in absolute depth/
quality of consciousness, which is at the same time static
and all-encompassing.
By analogy, the thoughts are like waves on the surface
of water. The fastest thoughts are equivalent to the smallest
waves that make the water completely opaque. The slowest
thoughts are equivalent to the big waves, that make the
view of the bottom harder, but something can still be seen
through. The thoughtless state is equivalent to the per-
fectly clear and still surface, which does not interfere with
the view of the bottom, including even the smallest details.
Likewise, calmed mind in its motionless state enables un-
hindered and perfect insight of depth and the foundation
of reality, which is God. Through such perfect transpar-
ency of spirit, Divine manifestation is unhindered by false
personality that would otherwise interfere with its flow.
6 1. Sam=dhip=daD
4 vrttisarupyam itaratra
All other states are caused by identification of the ob-
server with the activities of mind.
Observation of non-Self is possible only by division into
object, subject and relationship. Externalization of the ob-
ject and number of thoughts are proportional; observation
of the object as separate from consciousness is a quality of
shallow thoughts and very limited touch with reality. A
deeper touch with reality implies greater intimacy with the
objects and association of those objects with the progres-
sively deeper inner states. An example: a man of coarse
and shallow thoughts perceives another man as an object,
1
Ivara, or Purusottama, the Supreme Lord.
3-5 7
6 pramanaviparyayavikalpanidrasmrtayah
They are: true knowledge, ignorance, delusion, pro-
found sleep and memory.
7 pratyaksanumanagamah pramanani
Perception, conclusion and lore make true knowledge.
True knowledge implies perception of reality, from
which the correct conclusions are formed, and includes
knowledge distributed by lore of tradition, if it is correct.
Knowledge is possible only of things, and thus represents
a form of delusion, although subtle. Freedom is there, where
knowledge is not of known, but of Knower.
10 abhavapratyayalambana vrttirnidra
Profound sleep is a form of mental activity in which the
object of perception is absent.
10 1. Sam=dhip=daD
11 anubhutavisayasampramosah smrtih
Memory is recollection of past experiences of an object.
Memory revives an image of past experience within
consciousness. It is possible to remember the sensory per-
ceptions, as well as ones own projections, reactions and
impressions caused by stimuli. The recalled event is not
necessarily sensory in nature; one can recall any form of
activity of his spirit within the sphere of objects, and one
can also remember the One, who transcends objects. Ev-
ery experience leaves a trace in consciousness, and only a
part of that trace gets to be located in the matter of a
beings physical body. After death of a physical being,
full memory of all events of his life is preserved in his
higher bodies.
12 abhyasavairagyabhyam tannirodhah
Cessation of spiritual fluctuations is attained by prac-
tice and detachment.
The mind is calmed by releasing the impressions and
states that occupy consciousness. When they are released,
the extent of disturbance within consciousness is reduced.
Disturbances are often associated with recollection of past
events, which are given subjective meaning. With detach-
ment from such states, and awareness that this is not I,
the transient gives way to the permanent. Persistence in
transcendence is called practice. Without practice, con-
sciousness cannot be freed from disturbances, and even if it
is calmed for a short while, disturbances are soon reasserted,
and no permanent result can be attained. The practice is
thus of utmost importance.
10 - 15 11
14 sa tu dirghakalanairantaryasatkarasevito drdhabhumih
The firm foundations of progress are made by prolonged
persistent and devout practice.
Inertia is one of the fundamental qualities of conscious-
ness; what occupies the mind for a long period of time,
becomes a well-paved path, further traveled due to inertia
of mind. If meditation becomes a habit, it soon becomes
the primary state of consciousness, where the concept of
meditation as separate from other states of consciousness
is lost, and a meditative state becomes the foundation of
all other states. Likewise, if disturbances of consciousness
are continuous, it becomes extremely difficult to stop them,
and thus attain the state of calmed mind.
16 tatparam purusakhyatergunavaitrsnyam
Indifference toward the gunas, realized through knowl-
edge of the nature of Purusa, is the highest form of de-
tachment.
The gunas are the qualities of Nature (Prakrti): tamas,
rajas and sattva. Tamas is a quality of inertia and represents
a fall into the deeper layers of ignorance, and entropy. Rajas
means activity and action, passion and attachment, and is a
quality that binds one to the worldly things. Sattva is a qual-
ity of virtue and subtlety, and leads toward freedom from
worldly attachments. Prakrti is the field of manifestation,
of various degrees of subtlety, from the physical plane to
the most subtle Divine aspects in manifestation. Purusa is
the unmanifested inner Divine state of utmost fulfillment
and internalization in reality-consciousness-bliss. Purusa is
a way to observe the Absolute within the Relative, since
there is a possibility of a relationship with Purusa. How-
ever, because of the nature of Purusa, which is pure service
in devotion, there is no possibility of developing attach-
ments, which characterize the beings of Prakrti.
Developing the subtlety of ones personality, to the ex-
tent necessary to observe the inner nature of Purusa, the
lower qualities, that come from association with the layers
of Prakrti, such as physical matter, prana, astral, mental,
causal and the like, are outgrown. Through unmotivated
15 - 17 13
17 vitarkavicaranandasmitarupanugamat samprajvatah
Samadhi attained through vitarka, vicara, ananda and
asmita is called samprajvata.
Vitarka is focus of spirit on the sensory image of the
object of focus. For instance, focus of consciousness on an
image of a statue in a temple is vitarka.
Vicara is focus of spirit on the subtle spiritual states,
such as love, sincerity, spontaneity, harmony, knowledge
et ceterafor instance, recollection of an experience of
selfless love, or a moment of realization, which is extended
at will during meditation, is vicara.
Ananda is a state of spiritual bliss, far more subtle than
any form of pleasure experienced in ordinary states of spirit.
Asmita is a state of being, where spirit peacefully dwells
in reality of its own existence.
Those states blend into one another, being the aggre-
gate states of the same substance. In the beginning of medi-
tation, we focus on a physical object of worship, which
leads us toward recollection of a previously experienced
spiritual state, which then grows in subtletyfrom mild
happiness and joy, to reach an intensity of a great river of
continuous bliss, completely calming the mind, which then
abides in the state of I Am. This condition, if continued,
breaks the barrier of individual personality, when one
knows that tat tvam asi, this art Thou, and in the later
state tat brahman aham, I am that brahmansoham,
14 1. Sam=dhip=daD
18 viramapratyayabhyasapurvah samskaraesonyah
Asamprajvata is another form of samadhi, attained
by perpetual practice of calming the activities of spirit,
leaving only the unmanifested impressions (latent sam-
skaras).
17 - 19 15
19 bhavapratyayo videhaprakrtilayanam
In case of discarnate beings, as well as those who have
not yet differentiated themselves from the layers of
Prakrti, asamprajvata samadhi is caused by the mode
of existence.
The beings of the higher levels of existence are, by their
very nature, in an elated state of subtlety of perception,
which they do not have to attain by practice, since it is
innate to them. This is the case with the beings of the men-
tal and higher levels of Prakrti. Regardless of that, within
their spirits there are latencies that gradually ripen, and their
actualization leads to the manifestation of karma and the
resulting rebirth.
A being that hasnt resolved the lower can temporarily
dwell in the higher, but it must sooner or later return to
the lower in order to resolve it, as must a man who rows
a boat that is still tied to the shore. The length of the rope
will limit his journey, and sooner or later he will be forced
to return and untie the rope, in order to make any fur-
ther progress.
In case of an unformed ego, nirvikalpa samadhi is
not a result of the high spiritual evolvement of the being,
but of utter ignorance, of nonexistence of the being as
an individual.
16 1. Sam=dhip=daD
20 raddhaviryasmrtisamadhiprajvapurvaka itaresam
Others, however, attain asamprajvata samadhi through
faith, vigor, memory, spiritual focus and insight.
The embodied beings can attain samadhi through higher
qualities of consciousness, such as devotion to the Lord
and faith, and also recollection of the high and noble ex-
periences. They can also attain it through deliberate direc-
tion of consciousness in meditation, through discernment
between the real and the unreal, and also by vast life expe-
rience that guides them toward the more subtle spheres of
existence. The age of the physical body does not necessar-
ily imply experience; experience comes from maturity of
the soul, which gathers knowledge of all forms of attach-
ments and their consequences, and also of the bliss of
brahman and the value of His realization, during its nu-
merous embodiments.
Faith is a state of spirit free from obstacles created by
mind, from opacity of spirit caused by stressful conditions,
and from a vast number of samskaras that interfere with
proper perception. In the state of faith, the energy of real-
ity and bliss flows freely through a yogis consciousness,
and he drinks it to the full depths of his soul. He is thus
liberated from attachments and all lowly things, attaining
subtlety needed for transcendence of the layers of Prakrti
and insight into the inner nature of Purusa. Without faith,
no true experience is possible, since faith creates the very
foundations of experience.
Virya means vigor, deliberation, manliness, firmness and
powerful yearning. It is a quality of virtuous and conscious
people, who incessantly strive toward virtue and perfection,
and by growth in virtue they gradually attain perfection and
become the embodied places of pilgrimage.
Recollection of an elated state of consciousness returns
a man into that state, and if he stays there without thoughts
and disturbances, this state grows in depth, to eventually
20 - 21 17
21 tivrasamveganam asannah
The yogis who practice tirelessly attain the goal (asam-
prajvata samadhi) quickly.
The state of samadhi is easily attained by a yogi who
regularly practices tranquility of mind and remembers the
high qualities of consciousness. With such practice, subtlety
of perception grows quickly, and experience is easily attained.
However, experience of samadhi does not mean liberation,
which is attained only by total fulfillment in realization of
the inner nature of Purusa. Samadhi, or self-realization, is
thus easy to attain in meditation, but only balanced devel-
opment of the whole personality, and increase in its subtlety
to the degree where it is able to attain the level of Purusa
within the relative world, where the difference between
Relative and Absolute is lost, means complete liberation
and realization. By analogy, it is one thing to know the truth,
18 1. Sam=dhip=daD
the other to be able to say it out loud, and even more de-
manding is to live the truth with every aspect of ones being,
to be the embodiment of truth. Knowing the truth, speak-
ing the truth and living the truth are of the same quality, but
there is a vast difference in quantity between partial and
complete attainment.
The continuity and intensity of practice are essential;
with mild effort it is difficult to attain any goal worth men-
tioning, let alone to reach the Absolute. Persons without
firm determination are reluctant to start the practice of
meditation; they do not persist, and give up on the first
sign of either difficulties or success. They waver in difficul-
ties because they lack determination, and in success be-
cause they fear any change in their condition, which is ruled
by ego. When ego experiences a state that surpasses it, fear
arises and the reluctant practitioner gives up, with a ratio-
nalization of his action such as I attained enough for today,
I will continue the next time, or this is too much for me,
or the conditions are not good enough to continue work-
ing with such high states. Such rationalizations are to be
seen only as a form of disturbance of consciousness in medi-
tation, they should be released like all other disturbances,
and the yogi should fully surrender to the experience, thus
destroying the obstacles of ego. According to the extent of
their contamination with such obstacles, the yogis, as well
as their desire for liberation, are divided into inferior and
superior.
23 ivarapranidhanad va
(The goal is attained) also by devotion to the Lord.
Devotion to God (Ivara) is the only way to ascend be-
yond the lower, initial states of samadhi, into the deeper
ones. Only through devotion to the Lord is it possible to
experience the true taste of the ocean of sat-cit-ananda,
which is brahman, for Ivara is the fullness of sat-cit-
ananda. Ivara is our closest friend and support, He is our
refuge, and He is the Self-realization of the soul. Without
knowledge of Him and devotion to Him, all spiritual
progress is but an illusion, and every attainment is trivial.
20 1. Sam=dhip=daD
28 tajjapastadarthabhavanam
Constant repetition of His name reveals Him.
By repeating Gods name, and contemplation of all
things Divine he can think of and recollect, a yogi awakens
and strengthens the Divine qualities in himself, increasing
the area of resonance between himself and God, thus open-
ing the door in his consciousness, through which God can
enter. Gods name can be pronounced in several degrees
of resonance, where merely pronouncing the word is use-
less, contemplation of the word together with the images
and impressions of God is more useful, living the name in
love and devotion to God is extremely useful, and con-
templation of the name while drinking the bliss of Gods
presence, which leads to Self-realization of the utmost re-
ality in understanding that I am brahman, is the very point
and essence of the technique, being its true and complete
meaning. Even a machine or a parrot can repeat the mere
words, but the true name of God is revealed in a heart that
worships in love and devotion.
29 tatah pratyakcetanadhigamopyantarayabhavaca
Thus is ones own nature realized, and obstacles on the
path of realization vanish.
Repeating Gods name in full glory of Gods presence,
where the nectar of Self-realization fills the personal con-
sciousness with sat-cit-ananda, and where the difference
between the worshiper, the act of worship and the wor-
shiped is lost, is atmajvana, knowledge of ones own true
24 1. Sam=dhip=daD
30 vyadhistyanasamayapramadalasyaviratibhrantidara-
nalabdhabhumikatvanavasthitatvani cittaviksepastenta-
rayah
Sickness, disability, doubt, carelessness, laziness, lust,
misperception, lack of yogic achievement and instability
of the state of accomplishment are the obstacles that
cause the disturbance of mind.
Disbalance of the bodies and their states has the result
of additional reduction of the ability to meditate. The ob-
stacles can be divided into physical, pranic, astral, mental
and karmic.
The physical obstacles have unfavorable effect on the
physical body, which disturbs the yogi in his practice
they are for instance sickness, hunger, unfavorable envi-
ronment etc.
Pranic obstacles are lack of energy, exhaustion, agita-
tion, exaltation etc.
Astral obstacles are indecisiveness, doubt, lack of faith,
lack of experience, accepting wrong advice, misunderstand-
ing instructions, delusion regarding the real and the unreal,
expectation of results and attachment to them, disappoint-
ment with unfulfilled expectations, hopes, passions, desires,
fears and the like.
The mental obstacles add up to delusions that direct a
yogi toward goals that are lower than liberation; his mo-
tives are good, but misdirected. This problem can come
from occupation with favorable, but lesser beings, such as
angels. Occupation with them has the quality of love and
goodness, but it distracts a man from contemplating the high-
est goal, and he thus loses his time on a pleasant side-road.
The karmic obstacles are those that come from manifes-
tation of the karmic seedlings from the causal body, leading
29 - 31 25
31 duhkhadaurmanasyabgamejayatvavasapravasa viksepa-
sahabhuvah
Suffering, dismay, restlessness, inhalation and exhala-
tion are the qualities of a disturbed spirit.
A being of restless spirit suffers because of projection of
fulfillment into the world of objects. Dismay is the result
of a wrong perspective, where one observes the greatness
of the road ahead of him, ignoring the immediate steps he
needs to take. One who deals only with the things at hand,
doing only what he can do, not worrying about the rest,
reaches enlightenment quickly and easily. On the other
hand, one who constantly thinks about the vastness of the
entire road ahead of him, becomes desperate and never
makes even the first step, thus failing to progress toward
enlightenment. This is comparable to the position of a col-
lege student, who will easily pass every test if he concen-
trates fully on just this one test he is about to take. However,
26 1. Sam=dhip=daD
32 tatpratisedhartham ekatattvabhyasah
In order to remove the obstacles, practice of undivided
focus of mind on one object is needed.
2
Jivanmukta, the one who attained liberation during his physical life.
31 - 32 27
33 maitrikarunamuditopeksanam sukhaduhkhapunya-
punyavisayanam bhavanatacittaprasadanam
Possession of qualities such as friendship, compassion,
happiness, of balance in joy and suffering, in good and
bad alike, leads to clarity of spirit.
Friendship and compassion are the fruits of internaliza-
tion of perception of the world; as a man turns toward
fulfillment within, he observes the world more and more
as a part of himself, and no longer as a collection of things
in some sort of a relationship with him. The capacity for
true compassion and love is a sign of spiritual progress. In
enlightenment, internalization becomes complete.
Happiness is a state of inner peace and harmony, and is
attained by removing the consciousness from the vicious
circle of desires. A desire opens the possibility of both ful-
fillment and lack thereof, both resulting in frustration
fulfillment because it is never what we hoped it to be, and
lack of fulfillment for the obvious reasons. The problem is
that people do not allow themselves to experience fulfill-
ment as such, but need to justify it by some worldly
32 - 34 29
34 pracchardanavidharanabhyam va pranasya
Contemplation of exhalation and retention of breath
also leads to that.
Observation of breathing is a form of focusing the con-
sciousness on one object; for when we observe breath,
30 1. Sam=dhip=daD
36 vioka va jyotismati
Steadiness of spirit is also attained through perception
of that, which is free of suffering, and radiant with light.
Here we describe perception of radiant bliss, observed
by a yogi when he is absorbed within. Joy is like the ethereal
34 - 38 31
light that vibrates and fills a yogis body and the surround-
ing space. Free from attachments and intentions, the yogi
enjoys the bliss and doesnt attempt to do anything, free
from any form of compulsion. Fully passive, in breathless
state he inhales the light of brahman.
37 vitaragavisayam va cittam
Also through contemplation of a liberated spirit.
This continues the previous; a liberated spirit is that,
which is absorbed within, and not directed toward the
objects. In such state, its bliss is continuously increased, in
a thoughtless and breathless state.
38 svapnanidrajvanalambanam va
Also through contemplation of the experience of dream
or deep sleep.
During the experience of a dream, spirit is involved
with experience of astral images and impressions, and in
deep sleep there are no experiences. Contemplating a
dream, one attains the ability of lucid dreaming, which is
an ability to consciously control ones astral images, which
gives one power over them. By conscious presence in the
state of deep sleep one perceives the bliss that refreshes
the brain through the crown cakra (sahasrara) and fills the
body with energy.
It is a difficult thing to be aware of, except in the rare
moments of direct awakening from deep sleep, without a
transitional phase of descent through the astral. A yogi can
learn precious things about the functioning of his ener-
getic system by observing such a state of blissful energetic
stream, and he can also learn to reach such a state con-
sciously. Of course, in order to do that, it is necessary to
attain deep peace and transcendence; detachment (vairagya)
is a necessary prerequisite.
32 1. Sam=dhip=daD
39 yathabhimatadhyanad va
Also through contemplation of any chosen object.
Focus on any object, if complete and undivided, calms
down the superficial and shallow thoughts, and leads to
balance of mind, necessary for deeper forms of practice.
For example, concentrating on a physical object, such as a
spot on the wall, a pencil or a coin, and by total focus on
that object, so that it completely overwhelms his spirit, a
yogi withdraws energy from other thoughts, and they cease
to be. Thus terminating the fluctuations of mind that are a
fruit of various disturbances and are preserved by inertia,
a yogi can begin to contemplate the more subtle things,
and focus on God. A man who can completely focus his
spirit on a coin, can also focus it completely on God.
41 ksinavrtterabhijatasyeva manergrahitrgrahanagrahyesu
tatsthatadavjanatasamapattih
When the fluctuations of spirit are terminated, it be-
comes as transparent as pure crystal (which reflects the
color of the surface upon which it is placed), appropri-
ating the qualities of the objects of focus, depending on
39 - 43 33
45 suksmavisayatvam calibgaparyavasanam
Subtlety of an object culminates in the unmanifested.
The ultimate reality of each object is the unmanifested
brahman. A yogi, observing an object, thus first reaches an
intellectual concept of the object, which is a result of up-
bringing and education, as well as previous experiences of
the object. When those superficial forms of perception are
lost, the inner experience of the object remainsa state of
spirit void of previous concepts, spirit that reacts to the
object and awakens the inner associations. When this layer
is peeled off as well, as perception of the objects reality
deepens, he observes the fundamental reality, the existence
itself, where brahman is observed as the highest reality,
and the reality of the object is abandoned as illusory, since
its existence depends on brahman, and is not independent.
Such perception reveals that brahman is the only uncondi-
tioned, self-defining reality, for He is the foundation of
everything, being founded only in Himself.
47 nirvicaravaiaradyedhyatmaprasadah
Through attainment of skill in nirvicara (undisturbed
state of spirit), arises purity of the inner organs of real-
ization.
Purity of consciousness is the result of tranquility of
mind, and its separation from objects. A mind undisturbed
by desires and fears can transparently witness the actual
condition of things. The true knowledge of the nature of
the world can thus be possessed only by him, who has no
attachments to the world, and is completely independent
from the world in all things.
1 tapahsvadhyayevarapranidhanani kriyayogah
Techniques of purification, study of scriptures and de-
votion to Ivara are the elements of yogic practice.
Yogic practice consists of yogic techniques in a narrow
sense, study of the theological background of spirituality,
and devotion to God. Without any of those three aspects,
yogic practice would be incomplete. The techniques of
purification are necessary in order to attain greater subtlety
of spirit, without which there can be no spiritual progress.
The study of theory is essential for correct guidance and in
order to avoid the side roads. Devotion to God is the ele-
ment that brings the real active force onto the terrain thus
prepared. If mind and body are not prepared, devotion to
God will not be possible; on the one hand, a man would
not be able to grasp a level of reality subtle enough, and
would remain enslaved to lower qualities. On the other
hand, it is possible to have all sorts of misconceptions about
God, as the followers of wrong religions often do. These
aspects of yogic practice can be compared to a field: it
should be well plowed, a right sort of plant should be se-
lected, and the seed needs to be placed into the ground.
Without balance of those actions we will not have bread
for lunch. Likewise, if a man does not practice the purifying
techniques, if he lacks correct theoretical knowledge ac-
quired from the seers of truth, and if he is not devoted to
God, he will not attain liberationfor those are the three
38 2. S=dhanap=daD
2 samadhibhavanarthah kleatanukaranarthaca
Its goal is samadhi and removal of the obstacles (kleas)
from consciousness.
The goal of yogic practice is samadhi, but of the kind in
which one could stay forever, and not the kind which we
could enter for an exceptional moment, and then be forced
to return to our former impure state. The goal is complete
purification of the system on all levels, in order to become
able to enter the highest state, without return. A man who
has attained such a state is the embodiment of samadhi, for
in him, regardless of what he is or is not doing, exists only
the state of enlightenment, with all the impurities perma-
nently removed.
3 avidyasmitaragadvesabhiniveah kleah
The five kleas are: avidya (ignorance of ones true
nature or the nature of things), asmita (ego-centered
nature), raga (attraction), dvesa (repulsion) and abhi-
nivea (fear of dying).
Avidya is a state of wrong perception, where there is no
true understanding of what is real and what is unreal. De-
luded on that matter, a man accepts the illusory things as
real and preoccupies himself with them. Thus begins the
cycle of suffering. Deluded regarding the highest reality, a
man starts to perceive himself as a body, and under the in-
fluence of his delusion, he puts his interests above the
interests of others. He thus adds to the suffering of others,
as well. In this condition, where he perceives himself as
separate from everything else, he classifies things and events
as favorable and unfavorable, and tries to obtain some
and avoid others. In all that, he sees himself as transient
1-5 39
5 anityauciduhkhanatmasu nityaucisukhatmakhyatir-
avidya
Avidya is perception of transient as permanent, of im-
pure as pure, of suffering as joy and of non-self as self.
When individual, separate things and their divisions,
without foundation in the Divine, are perceived in place
of the eternal Absolute, we then speak of the state of illu-
sion, which is defined as the kind of perception where the
Relative is perceived in place of the Absolute. The Rela-
tive, in fact, does not exist; it is merely a perspective of the
Absolute, which is real, since everything that is observed
has a foundation in reality and is a way reality is perceived,
but it simultaneously represents the root of the plant of
suffering, for ones own existence is perceived through the
prism of relative qualities. In such a state, one strives for
the worldly apparitions without substance, which are mis-
taken for a source of fulfillment. The undesirable is thought
to be desirable, and the things that affirm the worldly at-
tachments are thought of as worthy of achievement, while
the things that would weaken the worldly existence are
40 2. S=dhanap=daD
6 drgdaranaaktyorekatmatevasmita
Self-ness (asmita) is the apparent identity of the observer
(drkakti) and the observed (daranaakti).
The feeling of ones own nature, as described here, comes
from identification of the true Self with the transient limi-
tations that make a beings relative personality.
7 sukhanuayi ragah
Raga (attraction) is formed as a result of recollection of
pleasant experiences.
Attraction to an object, in a sense of desire to repeat a
pleasant experience, is called raga. In this condition, ful-
fillment is projected onto the external world, onto an
event or an object. Since a former spiritual state occurred
in presence of certain circumstances, it is wrongly believed
that reconstruction of those circumstances will revive the
state of fulfillment. It is a delusion, leading only to disap-
pointments, for fulfillment is a state of spirit, and cannot
be created by worldly things. It is always here, even if we
are unaware of its presence; we only need to bring it into
focus. Fulfillment should be sought only through insight
into our own being, thus seeking the highest reality.
8 duhkhanuayi dvesah
Dvesa (repulsion) is formed as a result of recollection
of the unpleasant experiences.
As there is attraction toward an object or a state caused
by pleasant past experience associated with it, there is also
5 - 10 41
10 te pratiprasavaheyah suksmah
The finer (kleas) disappear when their primary cause
is dissolved.
The subtle forms of kleas are in fact the mechanisms
through which a mind directed toward the world acts. Once
this mind is dissolved, or, in other words, when the soul
outgrows the energetic bodies that form this aspect of ex-
istence, those kleas disappear as well. It is therefore obvi-
ous that some form of worldly-mindedness is necessary
even in case of an enlightened yogi who chooses to act in
the bodythe body itself attempts to avoid the unpleasant
and repeat the pleasant things, and while one lives in it, he
cannot fully rid himself of the human concepts of good
42 2. S=dhanap=daD
and ill. One who would not avoid the things unfavorable
to the body, would soon be left without it. The same prin-
ciple applies to spiritual problems. As physical preserva-
tion that is a part of the definition of life, so is spiritual
self-preservation a part of the definition of a spiritual being.
Only when a being outgrows the need for a body that has
kleas in its essential nature, will it become completely free
from their influence.
11 dhyanaheyastadvrttayah
Kleas created by fluctuations of spirit disappear in
meditation (dhyana).
Quietening of mind removes the forms of stress and
disturbance, which create the forms of suffering that are
not specific to the being as such, but which arise as a con-
sequence of external disturbances and misdirections of
consciousness.
14 te hladaparitapaphalah punyapunyahetutvat
Due to good or evil deeds, the birth, duration of life
and experiences in life can be pleasant or painful.
Since action and reaction are of the same quality, the
virtuous deeds have the result of harmonious existence,
while the sinful deeds have the result of existence filled
with suffering. Only the inner spiritual state of the doer is
of concern here; on an exterior plane, it is quite possible
for the virtuous people to be exposed to misfortune, while
the sinners are surrounded with fortune. The exterior plane
44 2. S=dhanap=daD
15 parinamatapasamskaraduhkhairgunavrttivirodhaca ca
duhkham eva sarvam vivekinah
Because of three kinds of misfortune, caused by change,
anxiety and hidden impressions, and also because of
the mutual interference of the gunas (the fundamental
qualities of Nature), the one who discerns (vivekin) re-
alizes that all is suffering.
A wise man realizes that the very nature of the world as
non-Absolute is the essential cause of suffering, and that the
very perception of the world, as such, results in suffering;
if for no other reason, then because of the imperfections
and limitations of such existence. Since everything lesser
14 - 17 45
19 viesaviesalibgamatralibgani gunaparvani
The states of the three gunas can be determinate or in-
determinate, manifested or invisible.
The states of sattva, rajas and tamas in objects can some-
times be clearly determined, and sometimes they cannot; in
either case, they are present. For instance, food can by its
effect on a man be divided into sattvic, rajasic and tamasic,
but we will be hard pressed to determine the ratio of gunas
in some other object, such as a computer or a nuclear war-
head. Likewise, on a TV screen we can easily determine the
degree of activity of the electron beams for red, green and
blue color if the image on the screen is predominantly red,
green or blue; if, however, we observe a pale purple image
with shades of gray, without color filters we would have a
hard time determining the extent to which the individual
components are present, although their presence is obvious
from the fact that there is an image on the screen.
24 tasya heturavidya
Avidya (ignorance) is the cause of this association.
Avidya is the cause of perception of the relative world,
the reason why God is perceived as a multitude of separate
things and experiences. The opposite of avidya, vidya, is
the knowledge that God is the sole reality. It would be an
50 2. S=dhanap=daD
26 vivekakhyatiraviplava hanopayah
Undisturbed discriminative enlightenment is the cause
of liberation.
Liberation is caused by discernment between the experi-
enced, as an aspect of the inner Self, and the incitement that
brought the experience into being, which is moved from
the central place of importance to a peripheral one. Cer-
tainly, a yogi will continue to use the memory of external
experience in order to invoke the inner response, but he is
no longer deluded regarding the true nature and origin of
the experience. Such discernment is called viveka.
29 yamaniyamasanapranayamapratyaharadharanadhyana-
samadhayostava abgani
Yama, niyama, asana, pranayama, pratyahara, dharana,
dhyana and samadhi are the eight limbs of yoga.
Yoga is a practice that focuses a mans entire personal-
ity toward God, and this practice consists of those eight
aspects. Yoga is, therefore, one body with eight limbs. This
can be interpreted in two ways; exercise of certain prin-
ciples leads to the state of yoga, and on the other hand, the
state of yoga manifests itself as practice of the named prin-
ciples. Having in mind the commentary on the previous
section, it is apparent that a person engaged in yoga in the
narrow sense is already an advanced yogi in the broader
sense. Yoga in a broader sense is thus manifested as progress
in eight limbs, while practice in eight limbs leads toward
ultimate perfection, which is yoga in the sense of Self-real-
ization of the ultimate reality.
In plain English, if a man has progressed on his spiri-
tual path to the point where it is normal for him to lead a
54 2. S=dhanap=daD
30 ahimsasatyasteyabrahmacaryaparigraha yamah
Yama consists of ahimsa (nonviolence), satya (truth),
asteya (non-taking), brahmacarya (disciplehood) and
aparigraha (release of possession).
These are the qualities of a man who is detached from
the world; he is not violent, he is founded in truth, he
has no wish to accumulate wealth or things, and so it is
inconceivable for him to take the others belongings, and
he has a disciples attitude toward the world (the attitude
of an observer, who learns from the world, without im-
posing himself).3 Without presence of those virtues at least
in some degree, a man will not even consider yogic prac-
tice, and once he does, he will work on polishing them
into perfection.
3
Brahmacarya is most often mistranslated as celibacy; as the reason
for that, it is usually argued that the disciples, brahmacarins, live in celi-
bacy, to accept the duties of family men, including sexuality, in the next
period of life. Although it is true that the term is sometimes used in this
meaning, the term that means celibacy is urdhvareta, which means
withdrawal of energy upwards, and is supposed to mean sublimation of
sexual energy. In this context, brahmacarya means the mental attitude
of disciplehood, where any reference to sexuality is utterly irrelevant.
For instance, in Daranopanisad, brahmacarya is used to denote sexual
discipline, but in a very narrow sensenot as refraining from sexuality
altogether, but as a basic sexual discipline, where it is said that a man
should engage in sex only with his own wife, and that he should refrain
29 - 31 55
from sex when she is menstruating. The study of the relevant texts re-
veals that the importance of celibacy in spiritual life is greatly overesti-
mated, and that it began to gain importance only in the later period,
which might have coincided with appearance of Jainism and Buddhism.
I am also inclined to think that various stories about great spiritual value
of celibacy are mostly rationalizations. The Upanisads lead us to the
conclusion that the tantric practitioners integrated sexuality in their
practice, and their achievements are most often superior to those of
the practitioners of other systems.
In all that, it should be noted that the authors of the texts did not bother
to adapt the yogic techniques to women, and some of the gender-specific
techniques, such as some asanas, mudras and bandhas, are appropriate
only for men. It is fortunate that any yogi, who has a more advanced
understanding of the practice, can adapt the technical system to the fe-
male specifics, regardless of the lack of scriptural support on that matter.
56 2. S=dhanap=daD
32 aucasamtosatapahsvadhyayevarapranidhanani ni-
yamah
auca (purity), samtosa (inner peace), tapas (purifying
activities), svadhyaya (study of scriptures) and Ivara-
pranidhana (devotion to Ivara) make niyama.
31 - 32 57
33 vitarkabadhane pratipaksabhavanam
When adherence to those principles is disturbed by bad
thoughts, the opposite thoughts should be developed.
Certainly, as one strives for virtue, all sorts of distur-
bances and obstacles will arise, in form of impurities of
consciousness that rise toward the surface, creating dis-
tractions from the path of virtue. Once those impurities
awaken, they are not to be indulged; on the contrary, they
should be calmly and patiently endured, perceived as some-
thing alien to us, and we should direct ourselves toward
virtue and goodness, thus witnessing disintegration of the
impurities. They leave the energy system and the mind of a
man who pays them no heed, and chooses not to act from
them. If, however, a man acts from every impure thing
that passes through his consciousness, he will additionally
contaminate himself and gradually be ruined under the
burden of lowliness. We should never allow ourselves to
be engaged in lowly things, for it is the substance hell is
made of. The best and easiest way to find ourselves there
is to indulge in negativity and lowliness.
36 satyapratisthayam kriyaphalarayatvam
The words of one who is founded in truth have a power
of manifestation.
When consciousness is occupied with a certain quality or
contents for a prolonged period of time, the actions acquire
its quality. The example of this can be found in descriptions
of the Vedic rsis, whose every word became true. A wise
man who is founded in truth, or reality, acts as a point of
perfect manifestation of dharma in the world.
37 asteyapratisthayam sarvaratnopasthanam
He who is rooted in non-stealing (generosity) is spon-
taneously bestowed with all wealth and fortune.
Things come to their master, never to their slave. Likewise,
things always avoid the grasp of him who strives for them. To
him who outgrew them, however, they come effortlessly.
35 - 39 61
38 brahmacaryapratisthayam viryalabhah
He who is rooted in restraint (brahmacarya) is bestowed
with great energy.
As it is described in the commentary on 2:30, brahma-
carya is the state of disciplehood, or the disciples attitude
of observation and of not imposing himself on the world.
He who attempts to control things, loses control not only
of things, but also of himself. He, however, who allows
the things to tell him all about themselves, gains extraordi-
nary powers of concentration and energy, since everything
is focused within him. Paradoxically, the disciple, who
doesnt impose himself on the world, gains extraordinary
powers over the world and a complete knowledge thereof,
while a man of action, who tries to have his way with the
world, is always left disappointed and thwarted in his in-
tentions to control it.
39 aparigrahasthairye janmakathantasambodhah
To him, who is firm in non-desire for possession, comes
knowledge of the essential nature of life.
Possession is an illusion that protects the little I from
the vast non-I, by creating a zone of personal influence
called mine. Thus deluded, he sees the purpose of his
life in accumulation of his influence in the world, think-
ing it will protect him from emptiness that surrounds him.
Certainly, this illusion ends in death. He, however, who
is not so deluded, turns toward realization of the true
nature of reality and of his own being, instead of creating
a protective illusion. He then strides beyond the states of
mamata and ahabkara, or the attitudes I own and I
do, to eventually reach the state of aham Brahma asmi,
I am brahman. It is the state of touch with the essence
of ones personal reality, in which life finally finds its
true purpose.
62 2. S=dhanap=daD
41 sattvauddhisaumanasyaikagryendriyajayatmadarana-
yogyatvani ca
This is also the way to attain purity of spirit, purity of
emotions, concentration, power over senses and ability
to behold Self.
For a beginner, it is essential to divert consciousness
away from its preoccupation with the body; he then dives
into the depths of his being to attain a state of pure con-
sciousness, unoccupied by objects. Withdrawing the senses
40 - 44 63
43 kayendriyasiddhirauddhiksayat tapasah
The actions intended for purification (tapas) lead to
perfection of body and senses.
Tapas, or the techniques of purification of the energetic
bodies (starting with the physical), lead to greater trans-
parency of the bodies for the Divine. This way, the impu-
rity of perception disappears in the initial stages of the
practice, and later all the bodies become the perfect vessels
of Divine manifestation in the world.
44 svadhyayad istadevatasamprayogah
The study of the holy scriptures makes it possible to
establish a connection with chosen deity (ista devata).
Ista devata is a form in which a yogi perceives God.
For instance, a Christian will most likely see God as Jesus
or Mary, since the bodiless concepts such as God the Fa-
ther or the Holy Spirit are too abstract for one to easily
focus the mind upon. Even if we attempt to contemplate
64 2. S=dhanap=daD
the abstract concepts, they will not have the power to fully
engage our spirit. This is why it is essential for a beginner
to visualize God in a more concrete form, preferably the
one associated with actual events and circumstances. In
the example of Christianity, the best results will follow if
we attempt to imagine Jesus in circumstances that reflect
the peak of his power and Divinityfor instance, in the
moments when he acted or spoke from his foundations in
God. In order to have a good understanding of God, which
is necessary if we want to surrender to Him, we must study
the holy scriptures, in order to inform ourselves of the
Divine qualities and lives of the Divine incarnations. The
one who sees God as Krsna should study Bhagavata-purana,
Bhagavad-gita and Mahabharata, where His actions are
described. The one who sees God as Jesus should study
the New Testament. He should deeply contemplate the
scriptures he is studying, and think about God until He
reveals himself to him in a direct vision, and then he should
stay in such a state of vision for as long as possible, in
order to purify his nature and make it Divine.
45 samadhisiddhirivarapranidhanat
Devotion to Ivara makes it possible to attain the perfect
samadhi.
Devotion to God in this sense is that, which occurs in a
direct vision of God. We are by no means dealing with an
attempt to visualize God in some way, and to force some
sort of an emotional state. Here, devotion to God is a direct
realization that God is the one we were looking for, all the
time, in all things, and that He is now with us, He is here. In
such a state, once we recognize Him in His true nature, and
when we understand the nature of our personal relation-
ship with Him, we discard everything else, forgetting the
ego-driven world in which possession and false importance
attempt to protect one from emptiness. In this state, a yogi
44 - 46 65
46 sthirasukham asanam
Asana must be comfortable and stable.
Asana literally means posture, a motionless position
of the body. Asana is a posture in which a yogi places his
body in order to be able to meditate, undisturbed by its
demands. The necessary qualities of an asana are comfort,
so that the yogi would not need interrupt meditation in
order to change the position of the body, which would be
compromised by pressure or stress on some of its parts,
and stability, which means a position maintained all by
itself, without any additional effort, even when the yogi
withdraws from the body completely and ceases to control
the nerves and muscles. Unlike popular opinion, asanas
are not meant to be a form of physical exercise, nor are
they meant to improve the physical condition, nor do they
consist of exotic positions where a yogi is supposed to wrap
his legs around his neck or indulge in other similarly ri-
diculous efforts. On the contrary, asana is a posture in which
the body is completely relaxed and inactive, and it doesnt
interfere with the activities of the spirit in any way. Siddh-
asana and padmasana are usually considered appropriate.
Besides them, a posture of a carriage driver, used in the
practice of the autogenous training, is also quite good; this
posture is actually more appropriate for the common medi-
tative practice than padmasana or siddhasana, whose inten-
tion is primarily to awaken the energetic system in practice
of the more demanding energetic techniques. The differ-
ent purposes demand different postures; for instance, in
case of the intense energetic events, and in need for exten-
sive relaxation, I would recommend the fetal position,
which is not mentioned in the classic texts, but practice
showed that the body assumes it automatically in certain
66 2. S=dhanap=daD
47 prayatnaaithilyanantasamapattibhyam
Complete relaxation and observation (samapatti) of the
Infinite leads to the perfection of asana.
Contemplation of God spontaneously leads the body into
assuming asana and withdraws consciousness from the body.
In an ideal case, asanas would be the result of the state of
consciousness, not the other way around. Still, it is possible
to produce a configuration of the energetic system, which
helps induce a certain state of consciousness, by assuming a
certain position of the body, but it is not very likely that
asanas alone, without proper spiritual orientation, will pro-
duce results of any significance.
48 tato dvandvanabhighatah
The result of the perfection in asana is liberation from
the dual influences.
Entering the state of spiritual, and thus also physical
balance, we lose the volatile state of spirit, altogether with
its tendency to attain the pleasant and avoid the unpleas-
ant; we attain stability in any set of circumstances, which is
a subtle meaning of the term asana. Asana is a condition
in which we have no desire to be elsewhere, for we are ful-
filled and satisfied the way we are, right now.
50 bahyabhyantarastambhavrttih deakalasabkhyabhih
paridrsto dirghasuksmah
It consists of exhalation, inhalation and retention. De-
pending on space, time and count, it becomes long and
refined.
In inhalation, the physical body is filled with pure prana.
In exhalation, it eliminates the impure prana. In the state of
ease, or retention of breath, the system rests, and the energy
otherwise externalized into the breathing process is turned
inwards. Pranayama is a state of harmony between those
three elements of the breathing process. The motion of prana
will completely cease when we reach a state where the outer
air is not purer than the inner air, and the inner air does not
need to be eliminated because of its impurity. This state is
reached when refinement of the body is extremely high, and
when normal metabolic functioning of the system ceases
because of the extremely increased specific energy of the
68 2. S=dhanap=daD
51 bahyabhyantaravisayaksepi caturthah
The fourth pranayama begins when the difference be-
tween outer and inner disappears.
In attainment of the greatest degree of purification of
spirit, the conventional mechanism of breathing is out-
grown. In this condition, there is no longer a difference
between outer and inner space, there is no passage of time,
and there is no count.
1 deabandhacittasya dharana
Concentration of attention (dharana) is association of
the spirit with the observed object.
Dharana, or concentration, is the ability of spirit to dwell
on a chosen object with undivided attention. In essence,
dharana implies coherence of mind, or the ability of com-
plete and undivided focus of the entire spiritual capacity
onto one single goal. Such focus is possible only after the
fluctuations in the lower bodies have been calmed, and the
bodies themselves completely purified. Contamination of
the body with toxic substances and disturbance of the pranic
body create disturbance and instability of the mind, which
becomes unable to dwell peacefully and coherently on an
object. Yogic practice produces the opposite effectit calms
the pranic and the physical body in order to establish a
clear and peaceful connection between the astral content
and the physical object. In such a state, a man becomes
capable not only to observe his own impressions of an
object, but also the essential nature of the object itself,
which gives him, along with accurate insight, also the power
of influence over the object itself. This is why the state of
dharana is inseparably connected with the siddhis, the
powers over physical substance and the substances of other
levels of existence. In simple terms, a focused mind is a
force vastly superior to the laws of Nature. To the one
acquainted with this, the miracles performed by saints
74 3. VibhKtip=daD
5 tajjayat prajvalokah
Mastery in samyama results in true insight.
Prajva is the form of knowledge that relates to the very
nature of an object, unlike false knowledge (avidya), which
consists of projecting samskaras upon an object, and there-
fore additionally veils insight of its true nature by amassing
prejudice and misconceptions.
9 vyutthananirodhasamskarayorabhibhavapradurbhavau
nirodhaksanacittanvayo nirodhaparinamah
When the disturbed waking state and the state of medi-
tative peace alternate, and when spirit can at any time
associate with the peaceful state, it is called transition
into a calmed state of spirit.
In this state of yogic practice, the spiritual states are
divided into those that accompany the usual activities, and
those that take place during meditation. At a certain point,
a yogi becomes capable of entering the meditative state
during any of his worldly activities. Gradually, he learns
how to act in the world from the state of profound spiritual
8 - 10 79
14 antoditavyapadeyadharmanupati dharmi
Transformations of the nature of the experiencer are
triple: those that pass and calm down, those that are just
arising, and those that are yet to be manifested.
82 3. VibhKtip=daD
Here, the forces that change the state of the subject are
divided into those already spent, or exhausted; those that
are in an active state, presently changing the subject, and
the latent ones, that are yet to manifest.
16 parinamatrayasamyamad atitanagatajvanam
Applying samyama on the triple change results in knowl-
edge of past and future.
Here, the things get complicated. When samyama is ap-
plied on the time chain, we encounter the phenomenon of
inverse causality, where we understand that the universe is
created in its fullness, at its goal, and, through causality and
lower levels, its creation was drawn from goal to beginning.
Paradoxically, the future was created first, and we are lo-
cated in merely one point of its making. Since this under-
standing is a quality of insight of the causal substance, and
thus beyond reach of an ordinary man who seldom masters
even the far lower substances and their states, there is little
point in discussing this. They to whom it is given to under-
stand, will understand in meditation, having no need for
explanations, and to those, who are unable to comprehend,
no amount of explanation can substitute spiritual evolution.
A yogi, who learned the principles of introspection,
understands the phases of development of his own spiritual
states; a thought exists first in a latent state, then ripens
and dwells in the focus of consciousness, to weaken and
14 - 18 83
18 samskarasaksatkaranat purvajatijvanam
With direct experience of samskaras, one acquires knowl-
edge of prior existences (incarnations).
84 3. VibhKtip=daD
19 pratyayasya paracittajvanam
Samyama on the consciousness of another provides
knowledge of the content of his spirit.
Insight of other peoples thoughts is to be understood
in a sense of insight of the general contents of their con-
sciousness, at least to the degree of subtlety a yogi is able
to perceive. Since thoughts and emotions are often quite
intermixed, and also chaotic and unclear, precision of
yogis insight can hardly be perfect. The majority of people
lack clarity of mind, and their thoughts are not clearly
differentiated, since the contents of their minds are merely
the result of various disturbances and attachments.
The ability of such insight isnt a thing to be practiced as
such; it is merely a result of removing disturbances from
consciousness, and knowing ones own mind. When a yogis
mind is as clear as a mirror, it reflects the states of spirit of a
person on which a yogi focuses his attention, or with whom
he makes some sort of contact. Knowing his own mind to
be empty, he can attribute any content to the being he thus
18 - 21 85
23 maitryadisu balani
(With samyama) on friendship and similar qualities one
appropriates those qualities of spirit.
Understanding the essence of a certain emotion or a
state of consciousness, a yogi gains mastery of this state; he
then becomes able to experience and fully understand it.
This way, a yogi should develop his emotional potential to
the degree where he is capable of experiencing the entire
spectrum of emotions. This is of paramount importance,
for it provides insight of the functioning of oneself and
others, and without full mastery of that, one cannot be a
guru. A guru can be only he, who understands how thoughts
and emotions are born, how they can be influenced, how
ones can be transformed into others and under what cir-
cumstances, what is the cause and what the effect, and
how emotional states can be changed or removed from
the system.
24 balesu hastibaladini
(Samyama) on the strength of an elephant gives one
this strength.
Thoughts about strength give birth to strength. Thoughts
about weakness give birth to weakness. Thoughts about
the nature of insight lead to insight. The consciousness
appropriates the nature of that whereupon it dwells, like a
transparent crystal that apparently appropriates the color
of the background.4 Since the physical body depends on
the consciousness, and the consciousness is manifested in
the world through the physical body, it also appropriates
4
Atmabodha 14.
88 3. VibhKtip=daD
25 pravrttyalokanyasat suksmavyavahitaviprakrstajvanam
(Samyama) on the inner light of higher sensory per-
ception gives knowledge of a subtle, hidden or distant
object.
The inner light is a term that can be understood both
metaphorically and literally; metaphorically, it denotes a
state of enlightened insight, which arises with awakening
of the inner resources of the heart, throat and brow cakra.
In literal meaning, it denotes perception of knowledge as
light, which is an aspect of awakening of the mentioned
resources. This light is, therefore, the higher spiritual
sight, samyama on which gives us insight of things beyond
the ordinary senses. Such perception is a result of purifica-
tion of the energy system.
28 dhruve tadgatijvanam
(Samyama) on the North Star gives knowledge about
the movements of stars.
This seems to be culturally conditioned; sun, moon and
the North Star do not mean the same things to all people,
and samyama is performed on a subjective meaning of the
mentioned, and not on the objects themselves. This is the
reason why not all obtain the same results in the same
manner. One will, for instance, obtain insight of the true
condition of the universe based on the observation of the
starry sky, or an image of the earth made from the moon.
The results obtained by samyama should still not be over-
rated in the scientific sense; they are primarily a matter of
personal feeling and insight, which can hardly measure
up with astronomic observations. That is obvious from the
vast difference in accuracy between scientific and Vedic
astronomy.
29 nabhicakre kayavyuhajvanam
(Samyama) on the navel gives knowledge of the bodily
systems.
This is related to observation of the solar plexus, or the
manipura cakra, which is the main motor of the bodily
energies, and whose observation can indeed teach us many
things about the connection between body and mind.
30 kanthakupe ksutpipasanivrttih
(Samyama) on the throat overcomes hunger and thirst.
This means drinking the nectar of energy through the
throat cakra, which transforms the energies of a higher
order into those useful to the physical body, satisfying the
need for food and water. A man can thus live on air alone.
One should still have in mind that such a thing is possible
90 3. VibhKtip=daD
31 kurmanadyam sthairyam
(Samyama) on the turtle channel (kurma nadi) gives sta-
bility (of mind and body).
It means the energetic channel in the area of the thorax.
Focus of consciousness on this area reduces the level of stress
in the system, thus producing tranquility and steadiness.
32 murdhajyotisi siddhadaranam
(Samyama) on the light in the area of the head gives
perception of the siddhas (the perfect ones).
The majority of energetic radiations of the higher bodies
are focused in the area of the head. Observing this light,
and focusing on it, we attain insight of the astral plane.
33 pratibhad va sarvam
(Samyama) on intuition gives universal knowledge.
Intuition is a limited form of manifestation of the mental
substance. Focusing on intuition one gradually develops the
ability to perceive the mental substance, the substance that
makes knowledge. A yogi can thus live knowledge in its
pure, unconditioned state.
34 hrdaye cittasamvit
(Samyama) on the heart (hrdaya) gives insight into the
spirit.
Focus on the area of the heart cakra gives insight of the
substance it controls, which is that of the mental plane.
30 - 37 91
35 sattvapurusayoratyantasabkirnayoh pratyayavieso
bhogah pararthatvat svarthasamyamat purusajvanam
The worldly pleasures originate from the lack of dis-
crimination between sattva and Purusa. Such experi-
ences originate from Purusa. Applying samyama on the
difference between buddhi and Purusa, one acquires
knowledge of Purusa.
Buddhi (sattva) represents the causal plane, the plane
that resonates with the crown and the higher aspects of
the brow cakra. With increased subtlety of insight and
discernment, we observe how the buddhic substance, or
spiritual energy of deep indigo and violet color, does not
represent spirit itself, but a garment it wears on its de-
scent into matter, and is therefore only its instrument.
Purusa in this context denotes all levels above the bud-
dhic, whose detailed description is here unnecessary, since
a yogi, who in his practice came this far, will easily figure
out the meaning.
Buddhi is not self-illuminated, but receives light from
Purusa. All the joy thus perceived, is created as a filtered
manifestation of the inner abundance of Purusa, and is
not caused by contact with the gunas, as mistakenly be-
lieved.
39 udanajayajjalapabkakantakadisvasabga utkrantica
Mastering the form of prana by the name of udana,
one attains ability to walk on water, mud and through
thorns, without danger, and also the ability to leave
the body at will.
Udana is the form of prana that controls the upward
movements of energy in the body. Mastering, in this con-
text, means predominance of this form of energy, and so
in this state there are no downward, only upward currents.
This energetic state is analogous to the spiritual state of
rapture, where a yogi can fly, walk on water, or similar,
because of the upward forces in his energetic system. Like-
wise, if he redirects the position of his consciousness rela-
tive to the body, he can leave it at will.
40 samanajayat prajvalanam
Mastering the form of prana by the name of samana,
brightness of the body is attained.
Samana is the form of prana that assimilates energy
into the tissues; in this context, mastering samana means
37 - 43 93
44 sthulasvarupasuksmanvayarthavattvasamyamadbhuta-
jayah
(Samyama) on the coarse form, ones own nature (sva-
rupa), subtlety, substance and object of the five elements,
gives one the mastery of the elements.
We are dealing with the degrees of insight of the ele-
ments (earth, water, fire, air, space), where one first observes
the coarsest aspect of the elements, to later perceive the more
and more subtle ones. Observing the subtlest aspect of an
element, one gains power over it. The most subtle aspects
of the elements are: for earth the physical existence, for
water the pure state of prana, for fire the pure astral sub-
stance (thoughts, images, intellectual concepts, feelings), for
air the pure mental substance (the substance of knowledge/
love), for akaa the pure vajra.
46 rupalavanyabalavajrasamhananatvani kayasampat
The perfection of body consists of beauty, loveliness,
strength, and firmness of a diamond.
The harmony of elements in the physical body has the
mentioned symptoms. Such harmony is possible only when
the Divine spirit consciously lives in the body, awakened
from the state of delusion.
47 grahanasvarupasmitanvayarthavattvasamyamad indriya-
jayah
Samyama on receptiveness, ones own nature (svarupa),
selfness (asmita), substance and objects of the five sen-
sory organs, gives mastery over them.
What applies to the elements, applies also to the sensory
organs.
49 sattvapurusanyatakhyatimatrasya sarvabhavadhisthatr-
tvam sarvajvatrtvam ca
96 3. VibhKtip=daD
1 janmausadhimantratapahsamadhijah siddhayah
Perfections (siddhis) can be innate, obtained from herbs,
mantras, techniques of purification or samadhi.
Siddhi is a word with several meanings. On one hand it
denotes the supernatural yogic powers, and it also means
achievement, as well as perfection. Some quite differ-
ent phenomena are mentioned as siddhis; they might seem
equally supernatural to the uninitiated, but some of these
phenomena are beginners achievements, while others are
the highest accomplishments. For instance, the ability to
sense the others mental and emotional states is counted
among the siddhis, while it is, in fact, normal for any being
with a minimum of sensitivity to other peoples states
even for animals and plants. Scientific experiments were
performed, measuring the reactions of the plants to emo-
tional states of other beings, and those experiments estab-
lished that the plants possess a certain degree of sensitivity
to those states. A thing that is normal even for the plants
can hardly be considered supernatural.
On the other hand, the ability to confer spiritual knowl-
edge looks rather ordinary, but it is in reality a sign of ut-
most achievement, and only a few among the enlightened
ones possess it. Between those extremes lie the abilities to
control the substances of various levels, from the physical
plane, where a siddha has the ability to create or manipulate
the physical objects and their states, through the pranic plane,
100 4. Kaivalyap=daD
2 jatyantaraparinamah prakrtyapurat
The positive change of ones condition occurs because
of the abundant flow of primordial energy (Prakrti).
1-3 101
5
Bhagavad-gita 14:23.
102 4. Kaivalyap=daD
4 nirmanacittanyasmitamatrat
Every individual created spirit is created from the qual-
ity of selfness (asmita).
When a higher being presses his consciousness onto
the inert substance of Nature, it sets in motion the process
of creation of a multitude of beings in Nature, of which
none possess consciousness and life of their own, but re-
ceive them from association with the consciousness of the
higher being. The consciousness of all beings in the created
world is therefore only a result of touch of the Divine con-
sciousness and the world. Each of those conscious beings,
searching for the foundation of its personal consciousness,
will come to find out that in reality there exists only God,
and that his personal consciousness is but an illusion, cre-
ated because of the division of things in Nature, and be-
cause of diverse density and distribution of obstacles to
Divine manifestation. Such a perspective is the final cure
for arrogance.
8 tatastadvipakanugunanam evabhivyaktirvasananam
They make the subconscious impressions (vasanas) that
correspond to the results (of actions).
Activity that is not performed out of complete trans-
parency to the Divine creates a certain form of trauma,
which remains present in consciousness and subconscious-
ness of him who acts. As it is possible to cleanse ones per-
sonality by a tendency to act correctly, which spends the
layers of wrong habits and inclinations, it is also possible
6-9 105
13 te vyaktasuksma gunatmanah
Those qualities are either manifested or hidden, and of
the nature of the gunas.
108 4. Kaivalyap=daD
14 parinamaikatvad vastutattvam
The true nature of things is that, which remains change-
less in all the changes.
The fundamental reality in things is that, which mani-
fests through them, and not the things as such. The things
are merely approximations, or appearances. If we observe
from the position of appearance, we will perceive only chaos,
the laws of indeterminism, and the universe will appear to
be the place without order and without the supreme prin-
ciple. If we observe from the position of reality, that which
is from the lower perspective perceived as chaos, is only a
limited perspective of the higher order in process of mani-
festation. If we forget our expectations and beliefs, and turn
the timeline upside down, the chaos of the pieces of a bro-
ken egg is merely a way in which the dispersed particles
move to be joined in the state of order: the whole and un-
broken egg. The principle of order controls the apparently
chaotic individual events without immediate connection with
any of them. Observation will reveal that, in the world, there
is nothing steady or constant, that would be beyond the
influence of change, and that the only constant is God.
19 na tat svabhasamdryatvat
The spirit is not self-enlightened, for it belongs to the
category of objects of knowledge.
The spirit, or the contents of the beings consciousness,
is merely an energetic layer of a certain color, through
which shines the light of Self, thus creating the spiritual
110 4. Kaivalyap=daD
20 ekasamaye cobhayanavadharanam
Both (the observer and the observed) cannot be known
simultaneously.
In case when consciousness is turned toward objects,
the objects are, through the filters of vasanas, samskaras
and other impurities, projected upon Atman. In such a
state, the observer is preoccupied with the observed, and
lacks awareness of separation from it. When the observer
focuses on himself, he loses awareness of the objects.
Knowledge of Self and knowledge of the objects are not
possible simultaneously, for relative and absolute knowl-
edge negate each other.
22 citerapratisabkramayastadakarapattau svabuddhisam-
vedanam
The unlimited consciousness, although changeless, takes
the appearance of the individual, limited consciousness,
and becomes its cause.
Looking through the relative perspective, the fundamen-
tal reality of brahman is manifested through the apparent
selves of the limited beings, passing through various layers.
The Self first takes the form of soul, the soul takes form of
mind, the mind takes form of energy, and the energy takes
form of the physical body.
It is important to notice that the relative existence is
only a way of looking at the absolute existence, and not an
independent form of existence. Like a computer that can
execute many different programs at the same time, without
changing its original nature, so does the Absolute remain
undivided, in spite of the possibility of being perceived
through the prism of division.
25 viesadarina atmabhavabhavanavinivrttih
For him who sees the difference (between buddhi and
Purusa), the quest ends.
He, who has realized that all abundance is found in Self,
ceases to seek fulfillment in the world, thus remaining con-
tent in the state of deliverance (kaivalya). The quest ends
when the goal is found, the final fulfillment, which cannot
be improved in any way, since He is the essence of all that
is good, or, in other words, that all goodness is good be-
cause it is based on Him.
29 prasabkhyanepyakusidasya sarvathavivekakhyater-
dharmameghahsamadhih
Loss of interest even for omniscience, because of dis-
cernment, leads to samadhi called dharma-megha sama-
dhi (a rain-pouring cloud of supreme harmony).
A great achievement still falls short of the final achieve-
ment, and being limited, in its final consequences it means
lack of fulfillment. Even the great achievements such as
omniscience and omnipotence thus still represent only
partial fulfillment, and a yogi discards them for the sake of
achievement of the all-fulfilling state of sat-cit-ananda,
which is Atman. The necessary prerequisite of knowledge
114 4. Kaivalyap=daD
30 tatah kleakarmanivrttih
Thus ends the activity of kleas and karma.
For God there are no attachments, limitations and
karma, and therefore also for him, who found unity with
God.
1. On Sam=dhi
2. On Spiritual Practice
22 For him who has attained the goal, the object disappears,
but for others it persists, because of common experience.
4. On Deliverance
5 The one and only Spirit guides all the created spirits in
their activities.
12 The past and the future are present in their basic forms.
The only difference is in the qualities their bearers ob-
tain in time.
4:3 - 4:23 135
* This glossary lists the less-known terms used in this book. See refer-
ences point to the synonyms or to the more detailed division of term; see
also references point to relevant terms. The number before the colon is
the number of chapter from Yoga Sutra, and numbers after the colon
are verse numbers. Bold references give either a definition or substantial
information on a term. References are not selective.
138 Glossary