The document is a Sanskrit-English translation of The Yoga-Sutra of Patanjali with three main sections: the translation, a glossary of Sanskrit terms, and bibliographic information. It begins with an introduction to Sanskrit pronunciation to aid in reading the text. The core of the document is the verse-by-verse translation of Book I of The Yoga-Sutra, which covers samadhi or integration and defines yoga as the stilling of consciousness. It describes the five types of patterns of consciousness and the various means of achieving stillness including practice and non-attachment.
The document provides an overview and summary of Patanjali's Yoga Sutras, which are 196 aphorisms compiled into four chapters that provide step-by-step guidance to achieve samadhi or liberation. The four chapters are: 1) Aims of Yoga, 2) Practice of Yoga, 3) Power Through Yoga, and 4) Liberation Through Yoga. Each chapter addresses questions that were likely asked by Patanjali's students and provides answers by citing the relevant sutras. The overview highlights key concepts from each chapter such as the eight limbs of yoga, samadhi, separating the seer from the seen, and powers that can be gained through yoga practice.
The document describes the meditation technique of Twin Hearts Meditation. It aims to activate the heart and crown chakras to bring greater peace, stillness, and illumination. The meditation involves blessing the earth with loving kindness to activate the heart chakra, then blessing the earth through the heart and crown chakras to activate the crown chakra. This allows divine energy to enter and purify the aura. The meditation concludes by focusing on a point of light to experience inner stillness and potentially connect to higher consciousness. Regular practice provides benefits like inner peace, clarity, and opportunities for spiritual advancement.
This document provides an introduction and overview of key concepts from the Yoga Sutras of Patanjali. It discusses how Yoga philosophy shares a dualistic worldview with Sankhya philosophy. It explains that the goal of Yoga, like Sankhya, is liberation (moksha) facilitated by controlling the fluctuations of the mind. The core practice of Yoga is described as Astanga Yoga, which consists of eight limbs. Several sutras from the Yoga Sutras are summarized, including definitions of yoga, the five types of mental fluctuations (vrittis), and how to gain control of the vrittis through regular practice and non-attachment.
Chest physiotherapy involves techniques like turning, postural drainage, chest percussion and vibration, and directed coughing to help clear excess mucus from the lungs. The goals are to move secretions into the central airways using gravity and external chest manipulation so they can be eliminated by coughing or suctioning. This improved clearing of secretions helps maximize ventilation and lung volume. Proper preparation includes ensuring the child is not hungry, doing a respiratory assessment, positioning for drainage, and potentially administering bronchodilators to relax airways. Equipment used includes oxygen, suction, monitors, tissues and pillows. Chest PT is contraindicated for certain injuries or conditions that could be exacerbated by the techniques.
The document defines and provides examples for several English words related to personality traits, trends, makeup, deliverables, spreadsheets, exaggeration, embedding body parts, and environments. Key terms defined include greedy, impatient, tend, trend, makeup, deliverable, undeliverable, spreadsheet, exaggerate, exaggerated, embed, thumb, finger, toe, wrist, palm, and jungle. Examples are provided to illustrate the meaning and proper usage of each word.
This document provides information about using the verbs ser and estar in Spanish. It includes sections on the present and past tense conjugations of ser and estar, mnemonic devices to help remember when to use each verb, examples of how ser and estar are used, and links to additional resources.
This document is a lesson on greetings in Mandarin Chinese. It introduces the greeting "Ni hao" which means "Hello" and is used for informal greetings. It also introduces "Nin hao" which is used for more formal or respectful greetings. The lesson explains that "Ni" has a falling-rising tone while "Nin" has a mid-rising tone. It provides examples of usage and practices distinguishing the tones through exercises. The document also includes a brief section on the Chinese concept of feng shui.
This document is a chapter from a textbook on improving English pronunciation and articulation for Russian speakers.
It begins by explaining the importance of breath control for clear speech. A series of breathing exercises are then outlined to help students gain control over their exhalation. These exercises involve breathing out while making various sounds and saying tongue twisters, proverbs, and limericks. Mastering breath control through regular practice of these exercises is encouraged to develop a strong yet flexible voice.
Yoga is defined as the control of the modifications (vrittis) of the mind-field (chitta). The mind-field includes the cognitive mind, intellect, ego, and storage of memories and impressions. The modifications are caused by the three qualities (gunas) of nature - sattva, rajas, and tamas. When the vrittis are controlled, the seer rests in its own true nature. Otherwise, one remains identified with the mind-field and its modifications, experiencing suffering. The five types of vrittis are correct cognition, misconception, imagination, sleep, and memory.
Basic Mandarin Chinese | Lesson 3 | Learn other useful greetings!
Learn Mandarin Chinese for free using self-paced audio-visual lessons and interactive practice exercises - CultureAlley - master conversations, grammar, vocabulary and more! This lesson covers some delightful greetings like hello, how are you?, I am fine, I am good etc.
To study this at your own pace, take quizzes and explore more lessons go to www.culturealley.com. See you at the Alley!
How do you train the inner voices of your heart, brain and body?
The document discusses taming the inner voices in one's mind and aligning thoughts, emotions, and actions. It describes the human as having a core, heart, brain, and body. It notes that the different voices in one's mind do not always listen to each other or speak the truth. It provides pointers on how to talk to the inner voices, including knowing one's values, building self-acceptance, monitoring thoughts and actions, being prepared to change, and motivating oneself. The document encourages subscribing to the author's website for more tips on personal growth and development.
This document provides information on using music and movement to teach children. It explains that combining learning with singing, dancing, and physical movement engages more of the brain and helps information stick in long-term memory. Specific benefits mentioned include improved focus, blood flow to the brain, release of hormones that aid memory, and greater brain communication between hemispheres. The document recommends techniques like "elaborative rehearsal" that incorporate multiple senses to boost retention of lessons up to 100%. It also notes many students learn kinesthetically and emphasizes the importance of engaging learning styles.
Pronunciation refers to how words are spoken in a given language. The document provides examples of reading drills for short and long vowel sounds like /a/, /e/, /i/ and consonant sounds like /p/, /f/, /th/ in English. It also defines diphthongs as combinations of vowel sounds and provides reading drills for diphthongs like /ou/ and /oi/.
Basic Mandarin Chinese | Lesson 13 | Learn about 'measure' words!
Learn Mandarin Chinese for free using self-paced audio-visual lessons and interactive practice exercises - CultureAlley - master conversations, grammar, vocabulary and more! In this lesson we will learn something that is peculiar to Mandarin alone - 'measure words'! Let's see what they mean and how they're used! In English, we often have words defining the type of object being discussed. For example, a 'loaf' of bread, a 'flock' of sheep, a 'glass' of water etc...Mandarin uses a similar part of speech called 'Measure words' that may refer to the number, shape, or specification of an object.To study this at your own pace, take quizzes and explore more lessons go to www.culturealley.com. See you at the Alley!
Basic Mandarin Chinese | Lesson 4 | Etiquette conversation
Learn Mandarin Chinese for free using self-paced audio-visual lessons and interactive practice exercises - CultureAlley - master conversations, grammar, vocabulary and more! This lesson will teach you some etiquette conversations like 'how are you?', 'I am good', 'not bad', 'I am fine', 'I am also very good', 'thank you', 'you're welcome', 'sorry', 'it's alright' etc.To study this at your own pace, take quizzes and explore more lessons go to www.culturealley.com. See you at the Alley!
The document describes places of articulation for consonant sounds in English. It explains that sounds are produced by interactions between the brain, lungs, larynx, vocal tract, tongue, and defines places of articulation such as bilabial, alveolar, velar. Tables show consonant categories and places of articulation in the mouth.
Basic Mandarin Chinese | Lesson 5 | Greetings and pleasantries
Learn Mandarin Chinese for free using self-paced audio-visual lessons and interactive practice exercises - CultureAlley - master conversations, grammar, vocabulary and more! This lesson teaches you some more greetings and pleasantries like 'good morning', 'good afternoon', 'good night', 'wonderful' etc.To learn at your own pace, take quizzes and explore more lessons - go to www.culturealley.com. See you at the Alley!
The document discusses key aspects of communication skills. It outlines that communication consists of 6 main elements - source, message, receiver, channel, effect, and feedback. It also describes different types of communication and lists the 7 Cs of effective communication - capability, credibility, content, channel, context, clarity, and consistency. Improving speech delivery, public speaking skills, and interpersonal communication skills are also discussed.
Immersion teachers are always looking for new and effective ways to make the Chinese language comprehensible. Learn tips and tricks to make sure your students understand and produce Mandarin.
This document summarizes a young Indian musician named Shylu Ravindran. It describes his background and accomplishments in music. Some key points:
- Shylu started learning percussion from his father and later took up guitar, receiving training from several renowned musicians.
- He has released his debut album and won several awards for his musical skills.
- Shylu teaches music to around 60 students and carries on the legacy of Carnatic music.
- The summary quotes Shylu reflecting on spirituality in music and his inspirations and goals as a musician in India.
The document discusses teaching pronunciation in foreign language classrooms. It notes that some students struggle to read unfamiliar words aloud due to difficulties converting letters to sounds. The document provides strategies for teaching pronunciation, including focusing on individual sounds, comparing sounds to English, using gestures, and starting with isolated sounds before moving to words and sentences. It also discusses research showing learning pronunciation requires forming new recognition patterns in the brain.
The document discusses effective vocabulary and strategies for learning new words. It explains that learning more words allows for better communication, thinking, and understanding. Some key strategies include learning new words through discovery, using dictionaries and thesauruses, memorization techniques like imagery and mnemonics, practicing pronunciation and spelling, and continual review. Mastering vocabulary is an ongoing process that requires conscious effort over time.
This document describes the author's various experiences including being a member of a sound team where they learned dubbing and audio editing skills, playing guitar in a psychedelic rock band, designing corporate branding and websites, participating in a compact house design challenge, planning events and exhibitions, working as a campus journalist, advising a children's organization, conducting research for a nature reserve development project, and selling sustainable products for a business. The experiences exposed the author to applications of sound, musical experimentation, visual design, journalism, child advocacy, design thinking, and business operations.
This document provides an introduction to Chinese pronunciation and basic survival terms. It includes:
- An overview of Chinese syllable structure and the four tones: flat, rising, falling-rising, and falling.
- Tables listing the initial consonants and finals in Chinese syllables.
- Examples of basic greetings and goodbyes in Chinese like "Ni hao" and "Zai jian" and an explanation of tone changes.
- Introduction of words for "I", "you", and "he/she" as well as the verb "to be".
- A sample basic conversation in Chinese using the new vocabulary.
- A list of additional
BBA Colleges in Gurgaon 2023_ Ranking, Fees, Placements.pdf
This document provides information about BBA colleges in Gurgaon, India. It mentions that there are around 35 colleges in Gurgaon that offer BBA programs, with 20 being private institutes and 7 public institutes. Amity University is ranked as the top private BBA college in Gurgaon. Great Lakes Institute of Management is ranked as the best BBA college in Gurgaon according to the NIRF 2023 ranking, placing 62nd among BBA colleges in India. It then provides details on some of the top BBA colleges in Gurgaon, including BML Munjal University, Amity University, IILM University, and KR Mangalam University.
The document discusses various LTE measurement techniques including:
1. Preamble detection, transport BLER, timing advance, RSSI, SINR, CSI which are measurements performed by the eNB.
2. RSRP, RSRQ which are measurements performed by the UE to aid in cell selection and reselection.
3. Timing advance which involves the eNB measuring the timing of uplink transmissions from the UE and sending a timing advance command to adjust the UE's timing.
Recent Advances in Wireless Small Cell Networks
This document provides an overview of small cell networks and associated challenges. It discusses:
1) The need for small cell networks to address exponentially increasing mobile data demand. Mobile traffic is expected to grow 1000x by 2020 due to more devices, higher data rates, and video.
2) Characteristics of small cell networks including heterogeneous deployment of different types of small cells (e.g. femtocells, picocells), various access policies, and backhaul challenges.
3) Key challenges for small cell networks including interference management, mobility management, self-organization, energy efficiency, and integration with existing cellular networks. Modeling and analysis of small cell networks is important
This document discusses the integration of LTE and Wi-Fi networks. It describes how 3GPP and Wi-Fi standards have become more interoperable, allowing cellular devices to take advantage of Wi-Fi networks. The Access Network Discovery and Selection Function (ANDSF) plays a key role in allowing user equipment to discover and select Wi-Fi networks based on network policies. Seamless integration of Wi-Fi and LTE is important for offloading data traffic from cellular networks to Wi-Fi networks, which can help improve network capacity and performance.
Richard Pattison discusses how LTE technology is revolutionizing Sky News' newsgathering capabilities. Previously reliant on expensive satellite trucks, Sky News can now use smaller, cheaper cellular bonding devices and smartphones to transmit live video over 4G networks. Key developments include testing early 4G networks in 2012-2013, securing large data plans from mobile providers, and deploying Aviwest cellular bonding devices which provide stable, high quality live streams. Sky News now has 24 cellular devices matching the number of satellite trucks, demonstrating how LTE has transformed their newsgathering abilities.
The document discusses network sharing opportunities in LTE mobile networks. It describes how network sharing can help reduce costs for mobile service providers facing increasing data traffic and changing revenue models. The standards allow for two types of network sharing - national roaming, where one operator's customers access another's network, and eUTRAN sharing, where operators share active network elements like base stations. eUTRAN sharing has two approaches defined in 3GPP - Multi-Operator Core Network (MOCN), where the shared network connects to separate core networks, and Gateway Core Network (GWCN), where the shared MME is also shared. Customer cases illustrate how different sharing models may apply depending on the market situation and operators' objectives.
- RRC in LTE has only two states - RRC_IDLE and RRC_CONNECTED, compared to five states in 3G. This simplifies RRC state handling and RRM algorithms.
- Signaling radio bearers are simplified to SRB0, SRB1, and SRB2 (still being finalized) compared to four SRBs in 3G.
- RRC procedures and messages are simplified in LTE compared to 3G. This reduces signaling overhead and complexity.
LTE-Advanced Enhancements and Future Radio Access Toward 2020
1) The document discusses enhancements to LTE and future radio access technologies being studied by NTT DOCOMO for release 12 and beyond.
2) Key areas of study include small cell enhancements, 3D and full dimension MIMO, interference cancellation techniques, device-to-device communications, and dynamic TDD.
3) Looking further to 2020 and beyond, requirements for future radio access include supporting 1000x capacity increases, low latency applications, and connectivity for billions of devices. Evolution paths may include further LTE enhancements as well as new radio access technologies utilizing new spectrum allocations.
This document discusses self-optimizing networks (SON) and the benefits of SON in LTE networks. It provides an overview of the 3GPP standardization timeline for SON, describing enhancements to SON features over LTE Releases 8 through 11. Key SON features covered include automatic neighbor relations, physical cell identifier planning, load balancing, mobility robustness optimization, interference coordination, energy savings, and coverage/capacity optimization. The document also examines multi-vendor SON architecture alternatives and the role of SON in deploying multi-vendor heterogeneous networks.
The document provides an overview of LTE physical layer specifications including OFDMA frame structure, resource block structure, protocol architecture, physical channel structure and procedures, UE measurements like RSRP and RSRQ, and key enabling technologies of LTE such as OFDM, SC-FDMA, and MIMO. It describes the LTE requirements for high peak data rates, low latency, support for high mobility users, and enhanced broadcast services.
This document summarizes the physical layer design of LTE Release 8 and enhancements for LTE-Advanced. It describes the downlink and uplink multiple access schemes, reference signals, control signaling, data transmission procedures, UE categories, and support for frequency division duplex and time division duplex operation. The document provides an overview of the 3GPP release timeline and the specifications that define the LTE physical layer.
This document discusses advanced topics in LTE including MIMO modes, codebook-based precoding, closed loop operation, CQI reporting modes, and using antenna port 5 techniques. It provides details on codebook-based spatial multiplexing, CQI reporting tables, adaptive coding and modulation, MIMO channel estimation, and MIMO transmission modes in LTE. It aims to outline these advanced LTE techniques and their operation.
This document outlines an agenda for a presentation on LTE basics and advanced topics. The presentation will cover LTE fundamentals including frame structures, reference signals, physical channels, signal processing architecture, and UE categories. It will then discuss advanced LTE topics such as MIMO modes, precoding techniques, CQI reporting, and LTE-Advanced developments. Diagrams and explanations are provided on key aspects of the LTE physical layer such as OFDMA transmission schemes, frame formats, reference signal patterns, and the transmitter and receiver processing chains.
LTE-Advanced is an evolution of LTE that aims to meet or exceed the requirements for 4G networks set by the ITU. It is being developed by 3GPP and will utilize wider bandwidths through carrier aggregation and advanced antenna technologies to achieve higher data rates and spectral efficiency than LTE. The specifications are targeted to be frozen by March 2011, with the first deployments expected in the years following completion of LTE specifications and testing.
The document discusses LTE medium access control layer concepts. It describes dynamic and semi-persistent scheduling used by the eNB to allocate downlink and uplink radio resources to UEs. Semi-persistent scheduling is used for periodic traffic like VoIP to reduce signaling overhead compared to dynamic scheduling. It also discusses buffer status reporting where UEs indicate how much data they have to transmit, and scheduling requests where UEs request uplink resources from the eNB.
This document discusses beamforming and the eight transmission modes in LTE Release 9. It begins with introductions to MIMO technology and beamforming basics. It then explains the eight transmission modes, including single transmit antenna mode, transmit diversity, open and closed loop spatial multiplexing, multi-user MIMO, and two beamforming modes that use UE-specific reference signals. Key aspects of LTE such as physical channels and the reference signal structure are also summarized.
This whitepaper provides an overview of WLAN offload in LTE networks. It describes the integration of WLAN access methods into 3GPP networks, as well as IP mobility solutions like IP Flow Mobility (IFOM). The paper also covers network discovery and selection functions, including the Access Network Discovery and Selection Function (ANDSF) and the Access Network Query Protocol (ANQP).
The document discusses MIMO techniques and antenna configurations used in LTE networks. It describes how LTE supports 1-8 transmit antennas at the base station and 2-8 receive antennas at the UE. The most common configuration is 4x2 MIMO where the base station uses 4 transmit antennas and the UE uses 2 receive antennas. MIMO can increase peak data rates through spatial multiplexing but works best for users with high SINR close to the base station. Open loop MIMO is used for high mobility while closed loop MIMO relies on channel feedback for better performance but only works well in low mobility environments.
The document summarizes new technology components introduced in 3GPP Release 11 for LTE-Advanced, including:
1. Enhancements to LTE carrier aggregation, such as support for multiple timing advances to allow aggregation of carriers with different propagation delays, and specifications for non-contiguous intra-band carrier aggregation.
2. Introduction of Coordinated Multi-Point operation (CoMP) which coordinates transmission from multiple spatially separated nodes.
3. Specification of the Enhanced Physical Downlink Control Channel (E-PDCCH) to meet demands for increased downlink control channel capacity.
4. Additional improvements like further enhanced inter-cell interference coordination, network positioning functionality, MBMS
The document describes the signaling flow and messages exchanged between the various network entities during the LTE attach procedure and default bearer activation for a UE. It provides details on the S1AP, S6a, S11 and NAS messages with information elements like IMSI, GUTI, QoS parameters, GTP tunneling endpoints etc. exchanged at each step of the procedure to establish the default data path for a UE attaching to the network.
Every word of God’s words carries power. The key point is whether you can stay at the stage of spirit without being contaminated by worldly pollution. The author focuses on the focus of Proverbs Chapter 13: how to be wise, how to obtain wisdom, and what are the prerequisites for wisdom? Then he mentioned how to become a righteous person, what to do to become a righteous person, and how to maintain the status of a righteous person forever. As for the remaining verses in Chapter 13, as long as these two key points can be grasped, then everything else will be fine. It’s easy to solve, because if you have wisdom, have rebirth, and can obey God’s words, then you will be blessed in God’s kingdom of heaven. M31
Back to the truth taught by Prophets not by scholars.pdf
Back to the truth taught by Prophets, not by scholars.
Back to the truth that every person can validate.
The true religion teachings teach compassion, patience, feeding the hungry, defending the oppressed, self-constraint, forgiveness; those should bring people together and should transform earth into a paradise.
The manipulated teachings by scholars are based on boasting, promote hatred, skepticism, lack of faith and unnecessary conflicts.
There is only one God who has revealed the same message to all prophets.
The same message revealed to the prophets by the same God must be consistent.
Although the core religion teachings guide us to believe in God and to do good deeds to help others, scholars of each religion have distorted some teachings to claim that their religion is the only true religion and that they have the only way for salvation.
Jewish scholars teach that Jews are the chosen people of God
Christian Scholars teach that they are the predestined and the glorified before the creation of the world
Muslim Scholars teach that Jews are cursed, Christians are misguided, and that Muslims are the truly guided people (they should have taught that the Muslims who do not follow the prophets’ teachings are also cursed)
Brahmins teach that God created them from his mouth to glorify them and created some other castes from his feet to let them serve the Brahmins - – Laws of Manu Chapter 1
They wanted to indoctrinate people that the bad caste discrimination is ordained by God; that is how Hindu priests manipulate the Hindu scripture to their benefits.
Buddha did not ask people to worship statues, he did not ask them to make statues for him; it is a profitable business to those who make and market the statuses (they advise people to look at the statuses for effective meditation; that is how they promote their business based on incorrect teachings)
All those scholars are not teaching the core message that God has revealed to the prophets.
The common ground of religion teachings includes:
In obedience and repentance is your salvation, if you obey and do good deeds, you will be blessed, if you disobey you will be lost; that is the clear message. That message is the most consistent message by Moses, confirmed by Jesus and by Islamic teachings
Amos 8:11-12 teach that People will be thirsty for the true word of God but they will not find it anywhere
Psalm 56:5 teaches ‘All day long they twist my words’
Jeremiah 8:8 teaches the lying pen of the scribes has distorted the word of God
Jeremiah 5:30-31 teach that the priests have distorted the religion teachings and that the people love those distorted teachings
Instead of ‘Nation shall not lift up sword against nation, neither shall they learn war anymore’ in Isaiah 2:4, they have justified atrocities.
Instead of the true teaching ‘You shall not murder ‘in Exodus 20:13 and Deuteronomy 5:17
The scribes ignored the true teaching and added some verses to justify the killing
This is a Christian literature discussing one of the fundamental principles of the God's Kingdom. The material discusses an arrival that is very far from the destination. That is the arrival mentality that has really degraded the upraising of the sons of God. The bible says; The Earth and everything that creeps on it waits for the MANIFESTATION OF THE SONS OF GOD. But we are only able to see the stories of the sons of God so far. We've not seen them manifest till this point. One of the major reason being pride, inability to submit be guided and be trained is the index that Alfayo Elias has really discussed in this manuscript. Hope you will be blessed and you will have something to take home and apply as you download and study this material. This is a gift and a direction from God to share with His beloved especially the young generation. We will learn the law of process, submission, training, waiting on God, fulfilment and many things that at the end we will be able to adopt and apply this great key.
A383 Don't love money Love money, greedy rich A servant cannot serve two ma...
Once someone asked Rockefeller how to make him satisfied with his money, he said he made more money, so he didn't think his current wealth was sufficient. Chinese people also say that human beings are dead for money, and birds are dying for food, but how can there be appropriate wealth? A person can draw a profit throughout his life, but when he dies, he can't bring a penny. Rich people will never stop pursuing wealth until the day of death. From this, we can know that it was God created. Therefore, we can know from the Bible to know that if we want to be happy and satisfied, having joy, wealth is definitely not a correct path. We should be content with all our wealth that we can feed and clothing, but we should focus on spiritual pursuits. A383
Bhagavad Gita-essence of lord sri krishna teachings
07. BHAGAVAD GITA
CONTENTS
PRAYER TO GANESA
PRAYER TO VYASA
PRAYER TO LORD KRISHNA
GITA DHYANAM
0. INTRODUCTION
CHAPTER - 1 ARJUNA VISHADA YOGA (DESPONDENCY OF ARJUNA)
CHAPTER - 2 SANKHYA YOGA (PATH OF KNOWLEDGE)
CHAPTER - 3 KARMA YOGA (YOGA OF ACTION)
CHAPTER - 4 JNANA-VIBHAGA YOGA (YOGA OF WISDOM)
CHAPTER - 5 KARMA SANNYASA YOGA (YOGA OF RENUNCIATION OF ACTION)
CHAPTER - 6 ADHYATMA YOGA (YOGA OF MEDITATION)
CHAPTER - 7 JÑĀNA VIJÑĀNA YOGA (SAGUṆA - WITH FORM; NIRGUṆA - WITHOUT FORM)
CHAPTER - 8 AKSHARA BRAHMA YOGA (YOGA OF IMPERISHABLE BRAHMAN)
PRAYER
Prayer to Ganesha
vakra tunda mahakaya suryakoti samaprabha,
nirvighnam kuru me deva sarvakaryesu sarvada.
O Lord Ganesha with a curved trunk, large body and with radiance of a thousand Suns, please make all my karma free from obstacles (internal and external), always.
Prayer to Vyasa
namo ‘stu te vyasa visala-buddhe
phullaravindayata-patra-netra
yena tvaya bharata-taila-purnah
prajvalito jnana-mayah pradipah
Salutations unto you, O Vyasa, of broad intellect and with eyes large like the petals of a full-blown lotus, by whom the lamp of divine knowledge, filled with the oil of the Mahabharata, has been lighted!
science and spirituality comparison, sahaj yoga meditation for self realization
double slit experiment and nature of reality, subjective vs objective reality, science and spirituality differences. Sahaj Yoga techniques for self realization
This document introduces the Divine Love & Lights meditation technique. It is described as being simple, effective, and easy for beginners. The technique involves sitting comfortably, focusing on one's breath, and activating one's chakras by saying "Divine Love & Lights ON". It is claimed to have benefits like reducing stress, improving health, and facilitating spiritual growth. Instructions are provided on how to get started with the technique for free on the website www.SecretOfMeditation.com.
UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi...Yogacharya AB Bhavanani
UNDERSTANDING THE YOGA DARSHAN
(An exploration of the Yoga Sutra of Maharishi Patanjali)
Yogacharya Dr Ananda Balayogi Bhavanani
The yoga tradition is pan-universal and para-universal in its perspective. In this ancient art and science of right living, reverence is one of the most important qualities required in any sincere aspirant. Without reverence it is difficult to value “that” which we have and “that” which we have been given. It is difficult to understand how blessed we are if we choose not to realize it. The shat darshan are not just mere, philosophical perspectives of the dynamic universe but are a reverential witnessing of the Divine Universal Nature. All aspects of yoga are sacred, not in a limited religious sense but in an unlimited spiritual one. All aspects of yoga need to be respected. It is only when we have such an attitude of respectful love, profound interest, that we can become a yoga bhakta. Then, and then only, will we be fit for these teachings of the highest nature. Any attempt to explore the Yoga Sutra of Maharishi Patañjali must spring from an attitude of respect, reverence and love for these teachings. If that is absent, then one may as well as be reading any common magazine or newspaper instead. The place, the time and the frame of mind will enable us to develop the right attitude, the universal beatitude towards these elevating teachings. This reverence would be completely lost if we choose to treat them like other mundane information or data. What attitude will you choose? The choice you make determines whether or not the treasure house of the Yoga Sutra opens its doors to you or not!
To order this book and others from ICYEr at Ananda Ashram, Pondicherry, India please visit www.icyer.in
Ashtanga Yoga or Patanjali yoga presentationrdey28
The document discusses the eight limbs of Ashtanga Yoga as described by Patanjali in his Yoga Sutras. It explains each of the eight limbs - Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi - and how following this eight-limbed path can lead one to individual and social well-being, physical fitness, intellectual awakening, mental peace, and contentment of the soul. It also briefly mentions different branches of yoga including Raja Yoga, Karma Yoga, Bhakti Yoga, and Jnana Yoga.
Patanjali Yoga Sutra Overview by Praveen Praveen Gupta
The document provides an overview and summary of Patanjali's Yoga Sutras, which are 196 aphorisms compiled into four chapters that provide step-by-step guidance to achieve samadhi or liberation. The four chapters are: 1) Aims of Yoga, 2) Practice of Yoga, 3) Power Through Yoga, and 4) Liberation Through Yoga. Each chapter addresses questions that were likely asked by Patanjali's students and provides answers by citing the relevant sutras. The overview highlights key concepts from each chapter such as the eight limbs of yoga, samadhi, separating the seer from the seen, and powers that can be gained through yoga practice.
The document describes the meditation technique of Twin Hearts Meditation. It aims to activate the heart and crown chakras to bring greater peace, stillness, and illumination. The meditation involves blessing the earth with loving kindness to activate the heart chakra, then blessing the earth through the heart and crown chakras to activate the crown chakra. This allows divine energy to enter and purify the aura. The meditation concludes by focusing on a point of light to experience inner stillness and potentially connect to higher consciousness. Regular practice provides benefits like inner peace, clarity, and opportunities for spiritual advancement.
This document provides an introduction and overview of key concepts from the Yoga Sutras of Patanjali. It discusses how Yoga philosophy shares a dualistic worldview with Sankhya philosophy. It explains that the goal of Yoga, like Sankhya, is liberation (moksha) facilitated by controlling the fluctuations of the mind. The core practice of Yoga is described as Astanga Yoga, which consists of eight limbs. Several sutras from the Yoga Sutras are summarized, including definitions of yoga, the five types of mental fluctuations (vrittis), and how to gain control of the vrittis through regular practice and non-attachment.
Chest physiotherapy involves techniques like turning, postural drainage, chest percussion and vibration, and directed coughing to help clear excess mucus from the lungs. The goals are to move secretions into the central airways using gravity and external chest manipulation so they can be eliminated by coughing or suctioning. This improved clearing of secretions helps maximize ventilation and lung volume. Proper preparation includes ensuring the child is not hungry, doing a respiratory assessment, positioning for drainage, and potentially administering bronchodilators to relax airways. Equipment used includes oxygen, suction, monitors, tissues and pillows. Chest PT is contraindicated for certain injuries or conditions that could be exacerbated by the techniques.
The document defines and provides examples for several English words related to personality traits, trends, makeup, deliverables, spreadsheets, exaggeration, embedding body parts, and environments. Key terms defined include greedy, impatient, tend, trend, makeup, deliverable, undeliverable, spreadsheet, exaggerate, exaggerated, embed, thumb, finger, toe, wrist, palm, and jungle. Examples are provided to illustrate the meaning and proper usage of each word.
This document provides information about using the verbs ser and estar in Spanish. It includes sections on the present and past tense conjugations of ser and estar, mnemonic devices to help remember when to use each verb, examples of how ser and estar are used, and links to additional resources.
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This document is a chapter from a textbook on improving English pronunciation and articulation for Russian speakers.
It begins by explaining the importance of breath control for clear speech. A series of breathing exercises are then outlined to help students gain control over their exhalation. These exercises involve breathing out while making various sounds and saying tongue twisters, proverbs, and limericks. Mastering breath control through regular practice of these exercises is encouraged to develop a strong yet flexible voice.
Yoga is defined as the control of the modifications (vrittis) of the mind-field (chitta). The mind-field includes the cognitive mind, intellect, ego, and storage of memories and impressions. The modifications are caused by the three qualities (gunas) of nature - sattva, rajas, and tamas. When the vrittis are controlled, the seer rests in its own true nature. Otherwise, one remains identified with the mind-field and its modifications, experiencing suffering. The five types of vrittis are correct cognition, misconception, imagination, sleep, and memory.
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To study this at your own pace, take quizzes and explore more lessons go to www.culturealley.com. See you at the Alley!
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The document discusses taming the inner voices in one's mind and aligning thoughts, emotions, and actions. It describes the human as having a core, heart, brain, and body. It notes that the different voices in one's mind do not always listen to each other or speak the truth. It provides pointers on how to talk to the inner voices, including knowing one's values, building self-acceptance, monitoring thoughts and actions, being prepared to change, and motivating oneself. The document encourages subscribing to the author's website for more tips on personal growth and development.
This document provides information on using music and movement to teach children. It explains that combining learning with singing, dancing, and physical movement engages more of the brain and helps information stick in long-term memory. Specific benefits mentioned include improved focus, blood flow to the brain, release of hormones that aid memory, and greater brain communication between hemispheres. The document recommends techniques like "elaborative rehearsal" that incorporate multiple senses to boost retention of lessons up to 100%. It also notes many students learn kinesthetically and emphasizes the importance of engaging learning styles.
Pronunciation refers to how words are spoken in a given language. The document provides examples of reading drills for short and long vowel sounds like /a/, /e/, /i/ and consonant sounds like /p/, /f/, /th/ in English. It also defines diphthongs as combinations of vowel sounds and provides reading drills for diphthongs like /ou/ and /oi/.
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Learn Mandarin Chinese for free using self-paced audio-visual lessons and interactive practice exercises - CultureAlley - master conversations, grammar, vocabulary and more! In this lesson we will learn something that is peculiar to Mandarin alone - 'measure words'! Let's see what they mean and how they're used! In English, we often have words defining the type of object being discussed. For example, a 'loaf' of bread, a 'flock' of sheep, a 'glass' of water etc...Mandarin uses a similar part of speech called 'Measure words' that may refer to the number, shape, or specification of an object.To study this at your own pace, take quizzes and explore more lessons go to www.culturealley.com. See you at the Alley!
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The document describes places of articulation for consonant sounds in English. It explains that sounds are produced by interactions between the brain, lungs, larynx, vocal tract, tongue, and defines places of articulation such as bilabial, alveolar, velar. Tables show consonant categories and places of articulation in the mouth.
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The document discusses key aspects of communication skills. It outlines that communication consists of 6 main elements - source, message, receiver, channel, effect, and feedback. It also describes different types of communication and lists the 7 Cs of effective communication - capability, credibility, content, channel, context, clarity, and consistency. Improving speech delivery, public speaking skills, and interpersonal communication skills are also discussed.
Best Practices in the Chinese Immersion ClassroomShaz Lawrence
Immersion teachers are always looking for new and effective ways to make the Chinese language comprehensible. Learn tips and tricks to make sure your students understand and produce Mandarin.
This document summarizes a young Indian musician named Shylu Ravindran. It describes his background and accomplishments in music. Some key points:
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- He has released his debut album and won several awards for his musical skills.
- Shylu teaches music to around 60 students and carries on the legacy of Carnatic music.
- The summary quotes Shylu reflecting on spirituality in music and his inspirations and goals as a musician in India.
Wiki Version Phonics For Fun And Learners FuturesJo Rhys-Jones
The document discusses teaching pronunciation in foreign language classrooms. It notes that some students struggle to read unfamiliar words aloud due to difficulties converting letters to sounds. The document provides strategies for teaching pronunciation, including focusing on individual sounds, comparing sounds to English, using gestures, and starting with isolated sounds before moving to words and sentences. It also discusses research showing learning pronunciation requires forming new recognition patterns in the brain.
The document discusses effective vocabulary and strategies for learning new words. It explains that learning more words allows for better communication, thinking, and understanding. Some key strategies include learning new words through discovery, using dictionaries and thesauruses, memorization techniques like imagery and mnemonics, practicing pronunciation and spelling, and continual review. Mastering vocabulary is an ongoing process that requires conscious effort over time.
This document describes the author's various experiences including being a member of a sound team where they learned dubbing and audio editing skills, playing guitar in a psychedelic rock band, designing corporate branding and websites, participating in a compact house design challenge, planning events and exhibitions, working as a campus journalist, advising a children's organization, conducting research for a nature reserve development project, and selling sustainable products for a business. The experiences exposed the author to applications of sound, musical experimentation, visual design, journalism, child advocacy, design thinking, and business operations.
This document provides an introduction to Chinese pronunciation and basic survival terms. It includes:
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- Introduction of words for "I", "you", and "he/she" as well as the verb "to be".
- A sample basic conversation in Chinese using the new vocabulary.
- A list of additional
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The document discusses various LTE measurement techniques including:
1. Preamble detection, transport BLER, timing advance, RSSI, SINR, CSI which are measurements performed by the eNB.
2. RSRP, RSRQ which are measurements performed by the UE to aid in cell selection and reselection.
3. Timing advance which involves the eNB measuring the timing of uplink transmissions from the UE and sending a timing advance command to adjust the UE's timing.
Recent Advances in Wireless Small Cell Networks
This document provides an overview of small cell networks and associated challenges. It discusses:
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2) Characteristics of small cell networks including heterogeneous deployment of different types of small cells (e.g. femtocells, picocells), various access policies, and backhaul challenges.
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This document discusses the integration of LTE and Wi-Fi networks. It describes how 3GPP and Wi-Fi standards have become more interoperable, allowing cellular devices to take advantage of Wi-Fi networks. The Access Network Discovery and Selection Function (ANDSF) plays a key role in allowing user equipment to discover and select Wi-Fi networks based on network policies. Seamless integration of Wi-Fi and LTE is important for offloading data traffic from cellular networks to Wi-Fi networks, which can help improve network capacity and performance.
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Richard Pattison discusses how LTE technology is revolutionizing Sky News' newsgathering capabilities. Previously reliant on expensive satellite trucks, Sky News can now use smaller, cheaper cellular bonding devices and smartphones to transmit live video over 4G networks. Key developments include testing early 4G networks in 2012-2013, securing large data plans from mobile providers, and deploying Aviwest cellular bonding devices which provide stable, high quality live streams. Sky News now has 24 cellular devices matching the number of satellite trucks, demonstrating how LTE has transformed their newsgathering abilities.
The document discusses network sharing opportunities in LTE mobile networks. It describes how network sharing can help reduce costs for mobile service providers facing increasing data traffic and changing revenue models. The standards allow for two types of network sharing - national roaming, where one operator's customers access another's network, and eUTRAN sharing, where operators share active network elements like base stations. eUTRAN sharing has two approaches defined in 3GPP - Multi-Operator Core Network (MOCN), where the shared network connects to separate core networks, and Gateway Core Network (GWCN), where the shared MME is also shared. Customer cases illustrate how different sharing models may apply depending on the market situation and operators' objectives.
Difference in Rrc procedures lte and 3GPraveen Kumar
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1) The document discusses enhancements to LTE and future radio access technologies being studied by NTT DOCOMO for release 12 and beyond.
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3) Looking further to 2020 and beyond, requirements for future radio access include supporting 1000x capacity increases, low latency applications, and connectivity for billions of devices. Evolution paths may include further LTE enhancements as well as new radio access technologies utilizing new spectrum allocations.
This document discusses self-optimizing networks (SON) and the benefits of SON in LTE networks. It provides an overview of the 3GPP standardization timeline for SON, describing enhancements to SON features over LTE Releases 8 through 11. Key SON features covered include automatic neighbor relations, physical cell identifier planning, load balancing, mobility robustness optimization, interference coordination, energy savings, and coverage/capacity optimization. The document also examines multi-vendor SON architecture alternatives and the role of SON in deploying multi-vendor heterogeneous networks.
The document provides an overview of LTE physical layer specifications including OFDMA frame structure, resource block structure, protocol architecture, physical channel structure and procedures, UE measurements like RSRP and RSRQ, and key enabling technologies of LTE such as OFDM, SC-FDMA, and MIMO. It describes the LTE requirements for high peak data rates, low latency, support for high mobility users, and enhanced broadcast services.
This document summarizes the physical layer design of LTE Release 8 and enhancements for LTE-Advanced. It describes the downlink and uplink multiple access schemes, reference signals, control signaling, data transmission procedures, UE categories, and support for frequency division duplex and time division duplex operation. The document provides an overview of the 3GPP release timeline and the specifications that define the LTE physical layer.
This document discusses advanced topics in LTE including MIMO modes, codebook-based precoding, closed loop operation, CQI reporting modes, and using antenna port 5 techniques. It provides details on codebook-based spatial multiplexing, CQI reporting tables, adaptive coding and modulation, MIMO channel estimation, and MIMO transmission modes in LTE. It aims to outline these advanced LTE techniques and their operation.
This document outlines an agenda for a presentation on LTE basics and advanced topics. The presentation will cover LTE fundamentals including frame structures, reference signals, physical channels, signal processing architecture, and UE categories. It will then discuss advanced LTE topics such as MIMO modes, precoding techniques, CQI reporting, and LTE-Advanced developments. Diagrams and explanations are provided on key aspects of the LTE physical layer such as OFDMA transmission schemes, frame formats, reference signal patterns, and the transmitter and receiver processing chains.
LTE-Advanced is an evolution of LTE that aims to meet or exceed the requirements for 4G networks set by the ITU. It is being developed by 3GPP and will utilize wider bandwidths through carrier aggregation and advanced antenna technologies to achieve higher data rates and spectral efficiency than LTE. The specifications are targeted to be frozen by March 2011, with the first deployments expected in the years following completion of LTE specifications and testing.
The document discusses LTE medium access control layer concepts. It describes dynamic and semi-persistent scheduling used by the eNB to allocate downlink and uplink radio resources to UEs. Semi-persistent scheduling is used for periodic traffic like VoIP to reduce signaling overhead compared to dynamic scheduling. It also discusses buffer status reporting where UEs indicate how much data they have to transmit, and scheduling requests where UEs request uplink resources from the eNB.
This document discusses beamforming and the eight transmission modes in LTE Release 9. It begins with introductions to MIMO technology and beamforming basics. It then explains the eight transmission modes, including single transmit antenna mode, transmit diversity, open and closed loop spatial multiplexing, multi-user MIMO, and two beamforming modes that use UE-specific reference signals. Key aspects of LTE such as physical channels and the reference signal structure are also summarized.
This whitepaper provides an overview of WLAN offload in LTE networks. It describes the integration of WLAN access methods into 3GPP networks, as well as IP mobility solutions like IP Flow Mobility (IFOM). The paper also covers network discovery and selection functions, including the Access Network Discovery and Selection Function (ANDSF) and the Access Network Query Protocol (ANQP).
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The document summarizes new technology components introduced in 3GPP Release 11 for LTE-Advanced, including:
1. Enhancements to LTE carrier aggregation, such as support for multiple timing advances to allow aggregation of carriers with different propagation delays, and specifications for non-contiguous intra-band carrier aggregation.
2. Introduction of Coordinated Multi-Point operation (CoMP) which coordinates transmission from multiple spatially separated nodes.
3. Specification of the Enhanced Physical Downlink Control Channel (E-PDCCH) to meet demands for increased downlink control channel capacity.
4. Additional improvements like further enhanced inter-cell interference coordination, network positioning functionality, MBMS
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Every word of God’s words carries power. The key point is whether you can stay at the stage of spirit without being contaminated by worldly pollution. The author focuses on the focus of Proverbs Chapter 13: how to be wise, how to obtain wisdom, and what are the prerequisites for wisdom? Then he mentioned how to become a righteous person, what to do to become a righteous person, and how to maintain the status of a righteous person forever. As for the remaining verses in Chapter 13, as long as these two key points can be grasped, then everything else will be fine. It’s easy to solve, because if you have wisdom, have rebirth, and can obey God’s words, then you will be blessed in God’s kingdom of heaven. M31
Back to the truth taught by Prophets not by scholars.pdfSabry Shaheen
Back to the truth taught by Prophets, not by scholars.
Back to the truth that every person can validate.
The true religion teachings teach compassion, patience, feeding the hungry, defending the oppressed, self-constraint, forgiveness; those should bring people together and should transform earth into a paradise.
The manipulated teachings by scholars are based on boasting, promote hatred, skepticism, lack of faith and unnecessary conflicts.
There is only one God who has revealed the same message to all prophets.
The same message revealed to the prophets by the same God must be consistent.
Although the core religion teachings guide us to believe in God and to do good deeds to help others, scholars of each religion have distorted some teachings to claim that their religion is the only true religion and that they have the only way for salvation.
Jewish scholars teach that Jews are the chosen people of God
Christian Scholars teach that they are the predestined and the glorified before the creation of the world
Muslim Scholars teach that Jews are cursed, Christians are misguided, and that Muslims are the truly guided people (they should have taught that the Muslims who do not follow the prophets’ teachings are also cursed)
Brahmins teach that God created them from his mouth to glorify them and created some other castes from his feet to let them serve the Brahmins - – Laws of Manu Chapter 1
They wanted to indoctrinate people that the bad caste discrimination is ordained by God; that is how Hindu priests manipulate the Hindu scripture to their benefits.
Buddha did not ask people to worship statues, he did not ask them to make statues for him; it is a profitable business to those who make and market the statuses (they advise people to look at the statuses for effective meditation; that is how they promote their business based on incorrect teachings)
All those scholars are not teaching the core message that God has revealed to the prophets.
The common ground of religion teachings includes:
In obedience and repentance is your salvation, if you obey and do good deeds, you will be blessed, if you disobey you will be lost; that is the clear message. That message is the most consistent message by Moses, confirmed by Jesus and by Islamic teachings
Amos 8:11-12 teach that People will be thirsty for the true word of God but they will not find it anywhere
Psalm 56:5 teaches ‘All day long they twist my words’
Jeremiah 8:8 teaches the lying pen of the scribes has distorted the word of God
Jeremiah 5:30-31 teach that the priests have distorted the religion teachings and that the people love those distorted teachings
Instead of ‘Nation shall not lift up sword against nation, neither shall they learn war anymore’ in Isaiah 2:4, they have justified atrocities.
Instead of the true teaching ‘You shall not murder ‘in Exodus 20:13 and Deuteronomy 5:17
The scribes ignored the true teaching and added some verses to justify the killing
THERE IS ALWAYS A BETTER WAY BY Alfayo EliasELIASOUMA
This is a Christian literature discussing one of the fundamental principles of the God's Kingdom. The material discusses an arrival that is very far from the destination. That is the arrival mentality that has really degraded the upraising of the sons of God. The bible says; The Earth and everything that creeps on it waits for the MANIFESTATION OF THE SONS OF GOD. But we are only able to see the stories of the sons of God so far. We've not seen them manifest till this point. One of the major reason being pride, inability to submit be guided and be trained is the index that Alfayo Elias has really discussed in this manuscript. Hope you will be blessed and you will have something to take home and apply as you download and study this material. This is a gift and a direction from God to share with His beloved especially the young generation. We will learn the law of process, submission, training, waiting on God, fulfilment and many things that at the end we will be able to adopt and apply this great key.
A383 Don't love money Love money, greedy rich A servant cannot serve two ma...franktsao4
Once someone asked Rockefeller how to make him satisfied with his money, he said he made more money, so he didn't think his current wealth was sufficient. Chinese people also say that human beings are dead for money, and birds are dying for food, but how can there be appropriate wealth? A person can draw a profit throughout his life, but when he dies, he can't bring a penny. Rich people will never stop pursuing wealth until the day of death. From this, we can know that it was God created. Therefore, we can know from the Bible to know that if we want to be happy and satisfied, having joy, wealth is definitely not a correct path. We should be content with all our wealth that we can feed and clothing, but we should focus on spiritual pursuits. A383
07. BHAGAVAD GITA
CONTENTS
PRAYER TO GANESA
PRAYER TO VYASA
PRAYER TO LORD KRISHNA
GITA DHYANAM
0. INTRODUCTION
CHAPTER - 1 ARJUNA VISHADA YOGA (DESPONDENCY OF ARJUNA)
CHAPTER - 2 SANKHYA YOGA (PATH OF KNOWLEDGE)
CHAPTER - 3 KARMA YOGA (YOGA OF ACTION)
CHAPTER - 4 JNANA-VIBHAGA YOGA (YOGA OF WISDOM)
CHAPTER - 5 KARMA SANNYASA YOGA (YOGA OF RENUNCIATION OF ACTION)
CHAPTER - 6 ADHYATMA YOGA (YOGA OF MEDITATION)
CHAPTER - 7 JÑĀNA VIJÑĀNA YOGA (SAGUṆA - WITH FORM; NIRGUṆA - WITHOUT FORM)
CHAPTER - 8 AKSHARA BRAHMA YOGA (YOGA OF IMPERISHABLE BRAHMAN)
PRAYER
Prayer to Ganesha
vakra tunda mahakaya suryakoti samaprabha,
nirvighnam kuru me deva sarvakaryesu sarvada.
O Lord Ganesha with a curved trunk, large body and with radiance of a thousand Suns, please make all my karma free from obstacles (internal and external), always.
Prayer to Vyasa
namo ‘stu te vyasa visala-buddhe
phullaravindayata-patra-netra
yena tvaya bharata-taila-purnah
prajvalito jnana-mayah pradipah
Salutations unto you, O Vyasa, of broad intellect and with eyes large like the petals of a full-blown lotus, by whom the lamp of divine knowledge, filled with the oil of the Mahabharata, has been lighted!
double slit experiment and nature of reality, subjective vs objective reality, science and spirituality differences. Sahaj Yoga techniques for self realization
3. Sanskrit Pronunciation Guide
Sanskrit’s breadth of expression comes in part from using the entire mouth for
pronunciation, and from elongating accented vowels. With an alphabet of 49
letters, it has several different versions of familiar sounds such as ‘n’ and ‘s’, each
issuing from a different part of the mouth. For this reason, diacritical marks are
generally used to indicate how and where a consonant or vowel should be
sounded.
a pronounced like ‘a’ in america
i pronounced like ‘i’ in liter
u pronounced like ‘u’ in dude
e pronounced like ‘e’ in grey
ai, ay pronounced like ‘ai’ in aisle
o pronounced like ‘o’ in over
au pronounced like ‘ow’ in cow
â, î, û, ê, âi, âu prolonged for two beats instead of one
k, kh, g, gh, ò gutturals, arising from the throat
c, ch, j, jh, õ palatals, arising from the back of the palate
ø, øh, è, èh, ñ cerebrals, with tongue touching the roof of the mouth
t, th, d, dh, n dentals, with tongue touching the back of the teeth
p, ph, b, bh, m labials, arising from the lips
c palatal, always pronounced like ‘ch’ in chop
ë cerebral, pronounced like ‘ri’ in rip
å palatal, pronounced like ‘sh’ in shout
æ cerebral, pronounced like ‘sh’ in leash
õ pronounced like ‘ni’ in onion
ä pronounced like ‘n’ in uncle
jõ pronounced like ‘gn’ in igneous
h alone pronounced like ‘h’ in hot
ï a soft echo of the preceding vowel
h after a consonant extra breath after the consonant (in Sanskrit there are
no compound sounds like ‘th’ in thief or ‘ph’ in phone)
4. The Yoga-Sûtra in Sanskrit-English Translation
–ºŸ⁄∞¥ŸÆÅ
Samâdhi-pâdaï
I. Integration
I.1 Ǩ æËíŸ≤‹ÀŸ–≤ºÎ
atha yogânuåâsanam
atha = now
yoga = process of yoking; union
ânuåâsanam = teaching, exposition
Now, the teachings of yoga.
I.2 æËí⁄Ã%∆‡⁄%⁄≤¿Ë∞Å
yogaå citta-vëtti-nirodhaï
yogaï = process of yoking; union
citta = consciousness
vëtti = patterning, turnings, movements
nirodhaï = stilling, cessation, restriction
Yoga is to still the patterning of consciousness.
I.3 ™ÆŸ Æ˙œ¢‹Å —∆¬¥‰É∆—¨Ÿ≤ºÎ
tadâ draæøuï svarûpe ‘vasthânam
tadâ = then
draæøuï = seer, witness, pure awareness
svarûpe = own essence, identity
avasthânam = state of abiding
Then, pure awareness can abide in its very nature.
I.4 ∆‡⁄%–Ÿ¬µæ⁄º™¿&
vëtti-sârûpyam itaratra
vëtti = patterning, turnings, movements
sârûpyam = identification, conformity
itaratra = otherwise
Otherwise, awareness takes itself to be the patterns of consciousness.
5. I.5 ∆‡%æÅ ¥°ò™øæÅ ⁄胜¢Ÿ⁄胜¢ŸÅ
vëttayaï paõcatayyaï kliæøâkliæøâï
vëttayaï = patterning, turnings, movements
paõcatayyaï = fivefold
kliæøa = hurtful
akliæøâï = benign
There are five types of patterns, including both hurtful and benign.
I.6 ¥˘º≤⁄∆¥æ@æ⁄∆é≈¥⁄≤Æ˙Ÿ—º‡™æÅ
pramâña-viparyaya-vikalpa-nidrâ-smëtayaï
pramâña = right perception
viparyaya = misperception, error
vikalpa = conceptualization
nidrâ = sleep
smëtayaï = memory, remembering
They are right perception, misperception, conceptualization, deep sleep, and remembering.
I.7 ¥˘´æ’Ÿ≤‹ºŸ≤ŸíºŸÅ ¥˘ºŸ®Ÿ⁄≤
pratyakæânumânâgamâï pramâñâni
pratyakæa = percept, sensory input
anumâna = inference
âgamâï = testimony from a teacher or traditional texts
pramâñâni = accurate perception
Right perception arises from direct observation, inference, or the words of others.
I.8 ⁄∆¥æ@æË ⁄º≠æŸ◊Ÿ≤º™Æ˙fl¥¥˘⁄™œ§ºÎ
viparyayo mithyâjõânam atad-r¯upa-pratiæøham
viparyayaï = misperception, error
mithyâ = false
jõânam = knowledge
atad = not that
r¯upa = form
pratiæøham = based on
Misperception is false knowledge, not based on what actually is.
6. I.9 ÀπÆ◊Ÿ≤Ÿ≤‹¥Ÿ™¤ ∆—™‹À›≥æË ⁄∆é≈¥Å
åabda-jõânânupâtî vastu-åûnyo vikalpaï
åabda = verbal, linguistic
jõâna = knowledge
anupâtî = following, relying upon
vastu = object, substance
åûnyaï = empty
vikalpaï = conceptualization
Conceptualization derives from linguistic knowledge, not contact with real things.
I.10 Ç∫Ÿ∆ ¥˘´æ柃Ω∏≤Ÿ ∆‡⁄%⁄≤@Æ˙Ÿ
abhâva-pratyayâlambanâ vëttir nidrâ
abhâva = non-existence, non-becoming
pratyaya = perception, thought, intention, representation
âlambanâ = resting on
vëttiï = patterning
nidrâ = sleep
Deep sleep is a pattern grounded in the perception that nothing exists.
I.11 Ç≤‹∫›™⁄∆ŒæŸ–Ω¥˘ºËŒÅ —º‡⁄™Å
anubhûta-viæayâsampramoæaï smëtiï
anubhûta = experienced
viæaya = object (of experience), phenomenon
asampramoæaï = not allowing to steal away
smëtiï = memory, remembering
Remembering is the retention of experiences.
I.12 Ǫ柖∆Ê¿Ÿì柪æŸÄ ™⁄≥≤¿Ë∞Å
abhyâsa-vairâgyâbhyâä tan-nirodhaï
abhyâsa = practice, action, method
vairâgyâbhyâä = dispassion, non-reaction, non-attachment
tad = these
nirodhaï = stilling, cessation, restriction
Both practice and non-reaction are required to still the patterning of consciousness.
7. I.13 ™& ⁄—¨™È æ´≤Ëɪ柖Å
tatra sthitau yatno ‘bhyâsaï
tatra = in that
sthitau = stability, steadiness
yatnaï = sustained effort
abhyâsaï = practice, action, method
Practice is the sustained effort to rest in that stillness.
I.14 – ™‹ Ƥî@韃≤Ê¿≥™æ@–´éŸ¿Ÿ–‰⁄∆™Ë ؇ß∫›⁄ºÅ
sa tu dîrgha-kâla-nairantarya-satkârâsevito dëèha-bhûmiï
sa = this
tu = and, moreover
dîrgha = long
kâla = time
nairantarya = continuously, uninterruptedly
satkâra = skillfully, in the right way
âsevitaï = cultivated
dëèha = firmly
bhûmiï = rooted, grounded
And this practice becomes firmly rooted when it is cultivated skillfully and continuously for a long
time.
I.15 ؇œ¢Ÿ≤‹Ã˘⁄∆é⁄∆Œæ⁄∆™‡œ®—æ ∆À¤éŸ¿–~◊Ÿ ∆Ê¿ŸìæºÎ
dëæøânuåravika-viæaya-vitëæñasya vaåîkâra-saäjõâ vairâgyam
dëæøa = seen, perceptible
anuåravika = heard, learned
viæaya = object (of experience), phenomenon
vitëæñasya = without wanting or attachment
vaåîkâra = mastery, willing something to happen
saäjõâ = comprehension
vairâgyam = dispassion, non-reaction, non-attachment
As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in
regard to anything at all, whether perceived directly or learned.
9. I.19 ∫∆¥˘´ææË ⁄∆Ɖ“¥˘é‚⁄™ƒæŸ≤ŸºÎ
bhava-pratyayo videha-prakëti-layânâm
bhava = being, becoming
pratyayaï = perception, thought, intention, representation
videha = bodiless
prakëti = nature
layânâm = clasped, merged
Once the body is gone, and these latent impressions are dissolved in nature, they are inclined to be
reborn.
I.20 Ã˘ØÛŸ∆¤æ@—º‡⁄™–ºŸ⁄∞¥˘◊Ÿ¥›∆@é Ñ™¿‰ŒŸºÎ
åraddhâ-vîrya-smëti-samâdhi-prajõâ-pûrvaka itareæâm
åraddhâ = faith
vîrya = energy, vigor
smëti = memory, mindfulness
samâdhi = oneness, integration
prajõâ = wisdom
pûrvaka = preceded by
itareæâm = others
For all others, faith, energy, mindfulness, integration, and wisdom form the path to realization.
I.21 ™¤∆˘–~∆‰íŸ≤ŸºŸ–≥≤Å
tîvra-samvegânâm âsannaï
tîvra = extremely
samvegânâm = intense, vehement
âsannaï = near
For those who seek liberation wholeheartedly, realization is near.
10. I.22 º‡Æ‹º±æŸ⁄∞ºŸ&´∆Ÿ%™ËÉ⁄¥ ⁄∆À‰‰ŒÅ
mëdu-madhyâdhimâtratvât tato ‘pi viåeæaï
mëdu = mild
madhya = moderate
adhimâtratvât = extreme, intense
tataï = therefore, from these
api = also
viåeæaï = difference, distinction
How near depends on whether the practice is mild, moderate, or intense.
I.23 Öø¿¥˘⁄®∞Ÿ≤ŸØ¸Ÿ
îåvara-prañidhânâd vâ
îåvara = divine ideal of pure awareness
prañidhânât = surrender, dedication, application, alignment
vâ = or
Realization may also come if one is oriented toward the ideal of pure awareness, Isvara.
I.24 胉Àéº@⁄∆¥ŸéŸÀæÊ¿¥¿Ÿº‡œ¢Å ¥‹¡Œ⁄∆À‰‰Œ Öø¿Å
kleåa-karma-vipâkâåayair aparâmëæøaï puruæa-viåeæa îåvaraï
kleåa = cause of suffering, corruption, hindrance, affliction, poison
karma = action
vipâka = ripening, fruition
âåayaiï = store, residuum
aparâmëæøaï = untouched, unaffected
puruæa = pure awareness
viåeæa = difference, distinction; exemplary, distinct
îåvaraï = divine ideal of pure awareness
Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and
lacking any store of latent impressions.
11. I.25 ™& ⁄≤¿⁄™Àæ~ –∆@◊´∆∏¤úºÎ
tatra niratiåayaä sarvajõatva-bîjam
tatra = there, in that
niratiåayaä = incomparable, unsurpassed
sarva = all
jõatva = knowing
bîjam = seed, source
Its independence makes this awareness an incomparable source of omniscience.
I.26 – ¥›∆Â@ŒŸº⁄¥ 틡Š韃‰≤Ÿ≤∆ôö‰ÆŸ™Î
sa pûrveæâm api guruï kâlenânavacchedât
sa = this, that
pûrveæâm = earlier
api = also
guruï = teacher, mentor
kâlena = by time, temporally
anavacchedât = unbounded, continuous
Existing beyond time, Isvara was also the ideal of the ancients.
I.27 ™—æ ∆ŸòéÅ ¥˘®∆Å
tasya vâcakaï prañavaï
tasya = of this, that
vâcakaï = signifying, connoting
prañavaï = the syllable pronounced om
Isvara is represented by a sound, om.
I.28 ™ùú¥—™Æ¨@∫Ÿ∆≤ºÎ
taj-japas tad-artha-bhâvanam
tad = that
japaï = repetition, intonation
tad = its, that
artha = meaning, purpose
bhâvanam = realizing, becoming
Through repetition its meaning becomes clear.
12. I.29 ™™Å ¥˘´æèò‰™≤Ÿ⁄∞íºËɵæ≥™¿ŸæŸ∫Ÿ∆Ã
tataï pratyak-cetanâdhigamo ‘pyantarâyâbhâvaå ca
tataï = therefore, from these
pratyak = inward
cetanâ = consciousness
adhigamaï = attainment
api = also
antarâya = obstacle
abhâvaï = disappearance
ca = and
Then, interiorization develops and obstacles fall away.
I.30 …æŸ⁄∞—´æŸ≤–~Àæ¥˘ºŸÆŸƒ—æŸ⁄∆¿⁄™∫˘Ÿ⁄≥™ÆÀ@≤Ÿƒπ∞ ∫‹⁄ºé´∆Ÿ≤∆⁄—¨™´∆Ÿ⁄≤ ⁄ò%⁄∆’‰¥Ÿ—™‰É≥™¿ŸæŸÅ
vyâdhi-styâna-sanåaya-pramâdâlasyâvirati-bhrânti-daråanâlabdha-bhûmikatvânavasthitatvâni citta-
vikæepâs te ‘ntarâyâï
vyâdhi = sickness
styâna = apathy
sanåaya = doubt
pramâda = carelessness
âlasya = laziness
avirati = sexual indulgence
bhrânti = false
daråana = vision, perspective
alabdha = failing to attain
bhûmikatva = developmental stages
anavasthitatvâni = inconstancy, instability
citta = consciousness
vikæepâï = distraction, stirring up
te = these
antarâyâï = obstacles
Sickness, apathy, doubt, carelessness, laziness, hedonism, delusion, lack of progress, and inconstancy
are all distractions which, by stirring up consciousness, act as barriers to stillness.
13. I.31 Æ‹ÅêƟʺ@≤—æŸóÓº‰úæ´∆øŸ–¥˘Ã¸Ÿ–Ÿ ⁄∆’‰¥–“∫‹∆Å
duïkha-daurmanasyâògam-ejayatva-åvâsa-praåvâsâ vikæepa-sahabhuvaï
duïkha = distress, pain, suffering
daurmanasya = depression
aògam = limb
ejayatva = trembling
åvâsa = disturbed inhalation
praåvâsâ = disturbed exhalation
vikæepa = distraction, stirring up
sahabhuvaï = accompanying
When they do, one may experience distress, depression, or the inability to maintain steadiness of
posture or breathing.
I.32 ™´¥˘⁄™Œ‰‰∞Ÿ¨@º‰é™^∆ŸªæŸ–Å
tat-pratiæedhârtham eka-tattvâbhyâsaï
tad = that, these
pratiæedha = subdue, ward off
artham = meaning, purpose, approach
eka = one
tattva = thusness, elemental quality, principle
abhyâsaï = practice, action, method
One can subdue these distractions by working with any one of the following principles of practice.
14. I.33 ºÊ&¤é¡®Ÿº‹⁄ƙ˥‰’Ÿ®ŸÄ –‹êÆÅꥋ≥查‹≥æ⁄∆ŒæŸ®Ÿ~ ∫Ÿ∆≤Ÿ™⁄Ã%¥˘–ŸÆ≤ºÎ
maitrî-karuñâ-muditopekæâñâä sukha-duïkha-puñyâpuñya-viæayâñâä bhâvanâtaå citta-prasâdanam
maitrî = friendliness
karuñâ = compassion
mudita = delight
upekæâñâä = equanimity
sukha = happiness
duïkha = distress, pain, suffering
puñya = good, virtuous
apuñya = bad, evil
viæayâñâä = object (of experience)
bhâvanâtaï = radiating, projecting
citta = consciousness
prasâdanam = calming, tranquilizing, clarification
Consciousness settles as one radiates friendliness, compassion, delight, and equanimity toward all
things, whether pleasant or painful, good or bad.
I.34 ¥˘ôöÆ@≤⁄∆∞Ÿ¿®ŸªæŸÄ ∆Ÿ ¥˘Ÿ®—æ
pracchardana-vidhârañâbhyâm vâ prâñasya
pracchardana = exhalation, expulsion
vidhârañâbhyâm = pause, retention
vâ = or
prâñasya = breath, life force
Or by pausing after breath flows in or out.
I.35 ⁄∆Œæ∆™¤ ∆Ÿ ¥˘∆‡⁄%¡´¥≥≤Ÿ º≤–Å ⁄—¨⁄™⁄≤∏≥∞≤¤
viæayavatî vâ pravëttir utpannâ manasaï sthiti-nibandhanî
viæaya = object (of experience), phenomenon
vatî = having
vâ = or
pravëttiï = arising of activity
utpannâ = arisen, produced
manasaï = mind
sthiti = stability, steadiness
nibandhanî = holds
Or by steadily observing as new sensations materialize.
15. I.36 ⁄∆ÀËéŸ ∆Ÿ ùæË⁄™œº™¤
viæokâ vâ jyotiæmatî
viæokâ = free of sorrow
vâ = or
jyotiæmatî = luminous
Or when experiencing thoughts that are luminous and free of sorrow.
I.37 ∆¤™¿Ÿí⁄∆ŒæÄ ∆Ÿ ⁄ò%ºÎ
vîtarâgaviæayam vâ cittam
vîta = free from, without
râga = desire, passion, attachment
viæayam = object (of experience)
vâ = or
cittam = consciousness
Or by focusing on things that do not inspire attachment.
I.38 —∆µ≤⁄≤Æ˙Ÿ◊Ÿ≤ŸƒΩ∏≤Ä ∆Ÿ
svapna-nidrâ-jõânâlambanam vâ
svapna = dream
nidrâ = sleep
jõâna = knowledge
âlambanam = resting on
vâ = or
Or by reflecting on insights culled from sleep and dreaming.
I.39 樟⁄∫º™±æŸ≤ŸØ¸Ÿ
yathâbhimata-dhyânâd vâ
yathâ = as
abhimata = desired
dhyânât = meditative absorption
vâ = or
Or through meditative absorption in any desired object.
16. I.40 ¥¿ºŸ®‹¥¿ºº“^∆Ÿ≥™ËÉ—æ ∆À¤éŸ¿Å
paramâñu-parama-mahattvânto ‘sya vaæîkâraï
parama = ultimate, highest, purest
añu = minute, infinitesimal
mahattva = greatness, magnitude
antaï = extending from...to
asya = his
vaæîkâraï = mastery
One can become fully absorbed in any object, whether vast or infinitesimal.
I.41 ’¤®∆‡%‰¿⁄∫úŸ™—æ‰∆ º®‰í˘@“¤™‡í˘“®í˘Ÿ“¯‰Œ‹ ™´—¨™Æ°ú≤™Ÿ –ºŸ¥⁄%Å
kæîña-vëtter abhijâtasyeva mañer grahîtë-grahaña-grâhyeæu tat-stha-tad-aõjanatâ samâpattiï
kæîña = dwindled, decreased
vëtteï = patterning, turnings, movements
abhijâtasya = faultless, transparent
iva = like
mañeï = jewel
grahîtë = one who grasps, perceiver
grahaña = grasping, perceiving
grâhyeæu = grasped, object of perception
tad = that
stha = abide
tad = that
aõjanatâ = saturation, taking the form of something else
samâpattiï = coalescence, unified contemplation
As the patterning of consciousness subsides, a transparent way of seeing, called coalescence, saturates
consciousness; like a jewel, it reflects equally whatever lies before it - whether subject, object, or act
of perceiving.
17. I.42 ™& ÀπÆŸ¨@◊Ÿ≤⁄∆é≈¥ÊÅ –óϤ®Ÿ@ –⁄∆™éŸ@ –ºŸ¥⁄%Å
tatra åabdârtha-jõâna-vikalpaiï saòkîrñâ savitarkâ samâpattiï
tatra = there, in that
åabda = verbal, linguistic
artha = meaning, purpose
jõâna = knowledge
vikalpaiï = conceptualization
saòkîrñâ = intermingled
savitarkâ = thought
samâpattiï = coalescence, unified contemplation
So long as conceptual or linguistic knowledge pervades this transparency, it is called coalescence with
thought.
I.43 —º‡⁄™¥⁄¿À‹ØÛŸÊ —∆¬¥À›≥æ‰∆Ÿ¨@ºŸ&⁄≤∫Ÿ@–Ÿ ⁄≤⁄∆@™éŸ@
smëti-pariåuddhau svarûpa-åûnyevârtha-mâtra-nirbhâsâ nirvitarkâ
smëti = memory, mindfulness
pariåuddhau = wiping clean, purification
svarûpa = own form, identity
åûnya = empty
iva = like
artha = meaning, purpose
mâtra = only
nirbhâsâ = shining
nirvitarkâ = beyond thought
At the next stage, called coalescence beyond thought, objects cease to be colored by memory; now
formless, only their essential nature shines forth.
18. I.44 ä™æÊ∆ –⁄∆òŸ¿Ÿ ⁄≤⁄∆@òŸ¿Ÿ ò –›÷º⁄∆ŒæŸ …æŸë柙Ÿ
etayaiva savicârâ nirvicârâ ca sûkæma-viæayâ vyâkhyâtâ
etaya = by this
iva = like, thus
savicârâ = reflecting
nirvicârâ = not reflecting
ca = and
sûkæma = subtle
viæayâ = object (of experience), phenomenon
vyâkhyâtâ = described, explained
In the same way, coalesced contemplation of subtle objects is described as reflective or reflection-free.
I.45 –›÷º⁄∆Œæ´∆Ä òŸ⁄ƒóÓ¥æ@∆–Ÿ≤ºÎ
sûkæma-viæayatvaä câliòga-paryavasânam
sûkæma = subtle
viæayatvaä = the thing itself, thus-ness of an object
ca = and
aliòga = without form
paryavasânam = ending, terminating
Subtle objects can be traced back to their origin in undifferentiated nature.
I.46 ™Ÿ ä∆ –∏¤úÅ –ºŸ⁄∞Å
tâ eva sabîjaï samâdhiï
tâï = these
eva = only, also
sabîjaï = with seed
samâdhiï = oneness, integration
These four kinds of coalescence - with thought, beyond thought, reflective, reflection-free - are called
integration that bears seeds of latent impressions.
19. I.47 ⁄≤⁄∆@òŸ¿∆ÊÀŸ¿Ø¯‰É±æŸ´º¥˘–ŸÆÅ
nirvicâra-vaiåâradye ‘dhyâtma-prasâdaï
nirvicâra = not reflecting
vaiåâradye = lucidity, purity
adhyâtma = innermost self
prasâdaï = calming, pacification, clarification
In the lucidity of coalesced, reflection-free contemplation, the nature of the self becomes clear.
I.48 à™Ω∫¿Ÿ ™& ¥˘◊Ÿ
ëtambharâ tatra prajõâ
ëtam = truth
bharâ = bearing
tatra = in that
prajõâ = wisdom
The wisdom that arises in that lucidity is unerring.
I.49 Ã˘‹™Ÿ≤‹ºŸ≤¥˘◊ŸªæŸº≥æ⁄∆ŒæŸ ⁄∆À‰ŒŸ¨@´∆Ÿ™Î
årutânumâna-prajõâbhyâm anyaviæayâ viåeæârthatvât
åruta = what has been heard, teachings
anumâna = inference
prajõâbhyâm = wisdom
anya = other
viæayâ = object (of experience), phenomenon
viåeæa = difference, distinction
arthatvât = function, role
Unlike insights acquired through inference or teachings, this wisdom has as its object the actual
distinction between pure awareness and consciousness.
20. I.50 ™ùúÅ –~—響ËÉ≥æ–~—響¥˘⁄™∏≥∞¤
taj-jaï saäskâro ‘nya-saäskâra-pratibandhî
tad = that
jaï = born of
saäskâraï = latent impressions
anya = other
saäskâra = latent impressions
pratibandhî = prevents, obstructs
It generates latent impressions that prevent the activation of other impressions.
I.51 ™—æŸ⁄¥ ⁄≤¿Ë∞‰ –∆@⁄≤¿Ë∞Ÿ⁄≥≤∏¤@úÅ –ºŸ⁄∞Å
tasyâpi nirodhe sarva-nirodhân nirbîjaï samâdhiï
tasya = of this
api = also
nirodhe = stilling, cessation, restriction
sarva = all
nirodhân = stilling, cessation, restriction
nirbîjaï = seedless
samâdhiï = oneness, integration
When even these cease to arise, and the patterning of consciousness is completely stilled, integration
bears no further seeds.
21. –Ÿ∞≤¥ŸÆÅ
Sâdhana-pâdaï
II. The Path To Realization
II.1 ™¥Å—∆Ÿ±æŸæ‰Ã¸¿¥˘⁄®∞Ÿ≤Ÿ⁄≤ ⁄$æŸæËíÅ
tapaï-svâdhyâyeåvara-prañidhânâni kriyâ-yogaï
tapaï = heat, intensity of discipline, austerity
svâdhyâya = self-study
îåvara = divine ideal of pure awareness
prañidhânâni = dedication, application, alignment
kriyâ = action
yogaï = process of yoking; union
Yogic action has three components - discipline, self-study, and orientation toward the ideal of pure
awareness.
II.2 –ºŸ⁄∞∫∆≤Ÿ¨@Š胉À™≤›é¿®Ÿ¨@XŸ
samâdhi-bhâvanârthaï kleåa-tanû-karañârthaå ca
samâdhi = oneness, integration
bhâvanâ = realizing, becoming
arthaï = meaning, purpose
kleåa = cause of suffering, corruption, hindrance, affliction, poison
tanû = slender, weak
karaña = making
arthaï = meaning, purpose
ca = and
Its purposes are to disarm the causes of suffering and achieve integration.
II.3 Ç⁄∆دŸ⁄—º™Ÿ¿Ÿíظ‰ŒŸ⁄∫⁄≤∆‰ÀŸÅ 胉ÀŸÅ
avidyâsmitâ-râga-dveæâbhiniveåâï kleåâï
avidyâ = lack of wisdom, not seeing things as they are
asmitâ = the sense of ‘I’, egoism
râga = desire, passion, attachment
dveæa = aversion
abhiniveåâï = clinging to life, self-preservation
kleåâï = cause of suffering, corruption, hindrance, affliction, poison
The causes of suffering are not seeing things as they are, the sense of ‘I’, attachment, aversion, and
clinging to life.
22. II.4 Ç⁄∆دŸ ’‰&º‹%¿‰ŒŸÄ ¥˘–‹µ™™≤‹⁄∆⁄ôö≤ÙËÆŸ¿Ÿ®ŸºÎ
avidyâ kæetram uttareæâm prasupta-tanu-vicchinnodârâñâm
avidyâ = lack of wisdom, not seeing things as they are
kæetram = field
uttareæâm = other, following
prasupta = dormant
tanu = thin
vicchinna = interrupted, intercepted
udârâñâm = activated, aroused
Not seeing things as they are is the field where the other causes of suffering germinate, whether
dormant, activated, intercepted, or weakened.
II.5 Ç⁄≤´æŸÀ‹⁄òÆ‹ÅêŸ≤Ÿ´º–‹ ⁄≤´æÀ‹⁄ò–‹êŸ´ºëæŸ⁄™¿⁄∆دŸ
anityâåuci-duïkhânâtmasu nitya-åuci-sukhâtma-khyâtir avidyâ
anitya = impermanent
aåuci = impure
duïkha = distress, pain, suffering
anâtmasu = not self
nitya = permanent
åuci = pure
sukha = happiness
âtma = self, essence
khyâtiï = seeing
avidyâ = lack of wisdom, not seeing things as they are
Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self
for permanence, purity, happiness, and self.
II.6 ؇ìÆÀ@≤Àè´æË¿‰éŸ´º™‰∆Ÿ⁄—º™Ÿ
dëg-daråana-åaktyor ekâtmatevâsmitâ
dëg = pure awareness, witness, see-er
daråana = vision, perspective
åaktyoï = power
eka = one
âtmatâ = selfhood
iva = as it were, like, thus
asmitâ = the sense of ‘I’, egoism
The sense of ‘I’ ascribes selfhood to pure awareness by identifying it with the senses.
23. II.7 –‹êŸ≤‹Àæ¤ ¿ŸíÅ
sukhânuåayî râgaï
sukha = happiness, pleasure
anuåayî = following
râgaï = wanting, desire, passion, attachment
Attachment is a residue of pleasant experience.
II.8 Æ‹ÅêŸ≤‹Àæ¤ Ø¸‰ŒÅ
duïkhânuåayî dveæaï
duïkha = distress, pain, suffering
anuåayî = following
dveæaï = aversion
Aversion is a residue of suffering.
II.9 —∆¿–∆Ÿ“¤ ⁄∆Æ‹ŒËÉ⁄¥ ™¨Ÿ¬ßËÉ⁄∫⁄≤∆‰ÀÅ
sva-rasa-vâhî viduæo ‘pi tathârûèho ‘bhiniveåaï
sva = own
rasa = taste
vâhî = flowing
viduæaï = sage, wise person
api = also, even
tathâ = thus
rûèhaï = rooted
abhiniveåaï = self-preservation
Clinging to life is instinctive and self-perpetuating, even for the wise.
II.10 ™‰ ¥˘⁄™¥˘–∆“‰æŸÅ –›÷ºŸÅ
te pratiprasava-heyâï sûkæmâï
te = these
prati = with regard to, toward, reversing
prasava = flow, motion, creation, inception
heyâï = overcome, overwhelmed
sûkæmâï = subtle
In their subtle form, these causes of suffering are subdued by seeing where they come from.
24. II.11 ±æŸ≤“‰æŸ—™ÆÍ∆‡%æÅ
dhyâna-heyâs tad-vëttayaï
dhyâna = meditative absorption
heyâï = overcome, overwhelmed
tad = its, that, of these
vëttayaï = patterning, turnings, movements
In their gross form, as patterns of consciousness, they are subdued through meditative absorption.
II.12 胉Àº›ƒÅ 麟@ÀæË Ø‡œ¢ŸØ‡œ¢ú≥º∆‰Æ≤¤æÅ
kleåa-mûlaï karmâåayo dëæøâdëæøa-janma-vedanîyaï
kleåa = cause of suffering, corruption, hindrance, affliction, poison
mûlaï = root
karma = action
âåayaï = store, residuum
dëæøa = seen, perceptible
adëæøa = unseen
janma = birth
vedanîyaï = to be experienced
The causes of suffering are the root source of actions; each action deposits latent impressions deep in
the mind, to be activated and experienced later in this birth, or lie hidden awaiting a future one.
II.13 –⁄™ º›ƒ‰ ™⁄ظ¥ŸéË úŸ´æŸæ‹∫Ë@íŸÅ
sati mûle tad-vipâko jâtyâyur-bhogâï
sati = existing
mûle = root
tad = its, that
vipâkaï = ripening, fruition
jâti = birth, rank
âyuï = span of life
bhogâï = experience, enjoyment
So long as this root source exists, its contents will ripen into a birth, a life, and experience.
26. II.17 Æ˙œ¢‡Ø‡ÕææËÅ –ÄæËíË “‰æ“‰™‹Å
draæøë-dëåyayoï saäyogo heya-hetuï
draæøë = seer, witness, pure awareness
dëåyayoï = what is seen
saäyogaï = union, coupling
heya = overcome, overwhelmed
hetuï = cause
The preventible cause of all this suffering is the apparent indivisibility of pure awareness and what it
regards.
II.18 ¥˘éŸÀ⁄$æŸ⁄—¨⁄™À¤ƒÄ ∫›™‰⁄≥Æ˙柴ºé~~ ∫Ëퟥ∆íŸ@¨@Ä Ø‡ÕæºÎ
prakâåa-kriyâ-sthiti-åîlaä bhûtendriyâtmakaä bhogâpavargârthaä dëåyam
prakâåa = brightness
kriyâ = action
sthiti = stability, steadiness
åîlaä = character
bhûta = element
indriya = sensory apparatus
âtmakaä = self, essence
bhoga = experience, enjoyment
apavarga = emancipation, liberation
arthaä = meaning, purpose, approach
dëåyam = what is seen
What awareness regards, namely the phenomenal world, embodies the qualities of luminosity,
activity, and inertia; it includes oneself, composed of both elements and the senses; and, it is the
ground for both sensual experience and liberation.
II.19 ⁄∆À‰ŒŸ⁄∆À‰Œ⁄ƒóÓºŸ&Ÿ⁄ƒóÓŸ⁄≤ í‹®¥∆Ÿ@⁄®
viåeæâviåeæa-liògamâtrâliògâni guña-parvâñi
viåeæa = difference, distinction; distinct
aviåeæa = indistinct
liòga = mark, characteristic
mâtra = only
aliògâni = undifferentiated, without marks
guña = fundamental qualities of nature
parvâñi = level, state
All orders of being - undifferentiated, differentiated, indistinct, distinct - are manifestations of the
fundamental qualities of nature.
27. II.20 Æ˙œ¢Ÿ ؇⁄ÀºŸ&Å À‹ØÛËÉ⁄¥ ¥˘´ææŸ≤‹¥ÕæÅ
draæøâ dëåi-mâtraï åuddho ‘pi pratyayânupaåyaï
draæøâ = pure awareness, witness, see-er
dëåi = seeing
mâtraï = only
åuddhaï = pure
api = also, although
pratyaya = perception, thought, intention, representation
anupaåyaï = to behold
Pure awareness is just seeing, itself; although pure, it usually appears to operate through the
perceiving mind.
II.21 ™Æ¨@ ä∆ ؇Õæ—柴ºŸ
tad-artha eva dëåyasyâtmâ
tad = its, that
artha = meaning, purpose, approach
eva = thus
dëåyasya = of what is seen
âtmâ = self, essence
In essence, the phenomenal world exists to reveal this truth.
II.22 é‚™Ÿ¨@Ä ¥˘⁄™ ≤—¢ºµæ≤œ¢Ä ™Æ≥æ–Ÿ∞Ÿ¿®´∆Ÿ™Î
këtârtham prati naæøam apyanaæøaä tad anya-sâdhârañatvât
këta = done, accomplished
artham = meaning, purpose, approach
prati = with regard to, toward, reversing
naæøam = ceased
api = also
anaæøaä = not ceased
tad = its, that
anya = other
sâdhârañatvât = common experience
Once that happens, the phenomenal world no longer appears as such; it continues to exist as a
common reality for everyone else, though.
28. II.23 —∆—∆Ÿ⁄ºÀè´æËÅ —∆¬¥Ë¥ƒ⁄π∞“‰™‹Å –~æËíÅ
sva-svâmi-åaktyoï svarûpopalabdhi-hetuï saäyogaï
sva = own
svâmi = owner
åaktyoï = power
sva = own
rûpa = form
upalabdhi = acquisition
hetuï = cause, reason
saäyogaï = union, coupling
It is by virtue of the apparent indivisibility of the phenomenal world and pure awareness that the
former seems to possess the latter’s powers.
II.24 ™—æ “‰™‹¿⁄∆دŸ
tasya hetur avidyâ
tasya = of this, that
hetuï = cause, reason
avidyâ = lack of wisdom, not seeing things as they are
Not seeing things as they are is the cause of this phenomenon.
II.25 ™Æ∫Ÿ∆Ÿ™Î –~æËíŸ∫Ÿ∆Ë “Ÿ≤Ä ™ÆÍ؇À‰Å éÁ∆≈æºÎ
tad-abhâvât saäyogâbhâvo hânaä tad-dëåeï kaivalyam
tad = its, that
abhâvât = non-existence, non-becoming, disappearance
saäyoga = union, association, mingling
abhâvaï = non-existence, non-becoming, disappearance
hânaä = cessation
tad = its, that
dëåeï = seeing
kaivalyam = emancipation, isolation of pure awareness
With realization, the appearance of indivisibility vanishes, revealing that awareness is free and
untouched by phenomena.
29. II.26 ⁄∆∆‰éëæŸ⁄™¿⁄∆µƒ∆Ÿ “Ÿ≤Ë¥ŸæÅ
viveka-khyâtir aviplavâ hânopâyaï
viveka = discrimination
khyâtiï = seeing
aviplavâ = continuous, uninterrupted
hâna = cessation
upâyaï = means
The apparent indivisibility of seeing and the seen can be eradicated by cultivating uninterrupted
discrimination between awareness and what it regards.
II.27 ™—æ –µ™∞Ÿ ¥˘Ÿ≥™∫›⁄ºÅ ¥˘◊Ÿ
tasya saptadhâ prânta-bhûmiï prajõâ
tasya = of this, that
saptadhâ = sevenfold
prânta = last
bhûmiï = stage, level
prajõa = wisdom
At the ultimate level of discrimination, wisdom extends to all seven aspects of nature.
II.28 æËíŸóÓŸ≤‹œ§Ÿ≤ŸÆÀ‹⁄ØÛ’æ‰ ◊Ÿ≤Ƥ⁄µ™¿Ÿ⁄∆∆‰éë柙‰Å
yogâògânuæøhânâd aåuddhi-kæaye jõâna-dîptir âviveka-khyâteï
yoga = process of yoking; union
aòga = limb, component
anuæøhânât = performance, practice
aåuddhi = impurity
kæaye = dwindling, decreasing
jõâna = knowledge
dîptiï = radiance
a = extending to
viveka = discrimination
khyâteï = seeing
When the components of yoga are practiced, impurities dwindle; then, the light of understanding can
shine forth, illuminating the way to discriminative awareness.
30. II.29 æº⁄≤溟–≤¥˘Ÿ®ŸæŸº¥˘´æŸ“Ÿ¿∞Ÿ¿®Ÿ±æŸ≤–ºŸ∞æËÉœ¢Ÿ∆óÓŸ⁄≤
yama-niyamâsana-prâñâyâma-pratyâhâra-dhârañâ-dhyâna-samâdhayo ‘æøâv aògâni
yama = external discipline
niyama = internal discipline
âsana = posture
prâñâyâma = breath regulation
pratyâhâra = withdrawal of the senses
dhârañâ = concentration
dhyana = meditative absorption
samâdhayaï = oneness, integration
aæøâu = eight
aògâni = limbs
The eight components of yoga are external discipline, internal discipline, posture, breath regulation,
concentration, meditative absorption, and integration.
II.30 Ç⁄“Ä–Ÿ–´æŸ—™‰æ∏˘“˜òæŸ@¥⁄¿í˘“Ÿ 溟Å
ahimsâ-satyâsteya-brahmacaryâparigrahâ yamâï
ahimsâ = not harming
satya = truthfulness, truth
asteya = not stealing
brahmacarya = celibacy, impeccable conduct
aparigrahâ = not being acquisitive
yamâï = external discipline
The five external disciplines are not harming, truthfulness, not stealing, celibacy, and not being
acquisitive.
31. II.31 䙉 úŸ⁄™Æ‰À韃–ºæŸ≤∆⁄ôö≤ÙŸÅ –Ÿ∆@∫ŸÊºŸ º“Ÿ∆˘™ºÎ
ete jâti-deåa-kâla-samayânavacchinnâï sârva-bhaumâ mahâvratam
ete = these
jâti = birth, rank
deåa = place
kâla = time
samaya = circumstance
anavacchinnâï = unlimited, irrespective of
sârva = all
bhaumâ = at a level
mahâ = great
vratam = vow, commitment
These universals, transcending birth, place, era, or circumstance, constitute the great vow of yoga.
II.32 ÀŸÊò–≥™ËŒ™¥Å—∆Ÿ±æŸæ‰Ã¸¿¥˘⁄®∞Ÿ≤Ÿ⁄≤ ⁄≤溟Å
åauca-santoæa-tapaï-svâdhyâyeåvara-prañidhânâni niyamâï
åauca = purity
santoæa = contentment
tapaï = heat, intensity of discipline, austerity
svâdhyâya = self-study
îåvara = divine ideal of pure awareness
prañidhânâni = surrender, dedication, application, alignment
niyamâï = internal discipline
The five internal disciplines are bodily purification, contentment, intensity, self-study, and
orientation toward the ideal of pure awareness.
II.33 ⁄∆™éõ∏Ÿ∞≤‰ ¥˘⁄™¥’∫Ÿ∆≤ºÎ
vitarka-bâdhane pratipakæa-bhâvanam
vitarka = analytical thinking, unwholesome thoughts
bâdhane = repelling
pratipakæa = opposite
bhâvanam = realizing, becoming
Unwholesome thoughts can be neutralized by cultivating wholesome ones.
32. II.34 ⁄∆™éŸ@ ⁄“Ä–ŸÆæÅ é‚™éŸ⁄¿™Ÿ≤‹ºË⁄Æ™Ÿ ƒË∫$Ë∞ºË“¥›∆@éŸ º‡Æ‹º±æŸ⁄∞ºŸ&Ÿ Æ‹ÅêŸ◊Ÿ≤Ÿ≤≥™∂ƒŸ Ñ⁄™ ¥˘⁄™¥’∫Ÿ∆≤ºÎ
vitarkâ himsâdayaï këta-kâritânumoditâ lobha-krodha-moha-pûrvakâ mëdu-madhyâdhimâtrâ
duïkhâjõânânanta-phalâ iti pratipakæa-bhâvanam
vitarkâ = analytical thinking, here: negative thoughts
himsâ = harming
âdayaï = et cetera
këta = done, accomplished
kârita = caused to be done, instigated
anumoditâ = approved
lobha = greed
krodha = anger
moha = delusion
pûrvakâ = preceded by
mëdu = mild
madhya = moderate
adhimâtrâ = extreme, intense
duïkha = distress, pain, suffering
âjõâna = ignorance
ananta = endless, boundless
phalâ = fruit
iti = thus
pratipakæa = opposite
bhâvanam = realizing, becoming
We ourselves may act upon unwholesome thoughts, such as wanting to harm someone, or we may
cause or condone them in others; unwholesome thoughts may arise from greed, anger, or delusion;
they may be mild, moderate, or extreme; but they never cease to ripen into ignorance and suffering.
This is why one must cultivate wholesome thoughts.
II.35 Ç⁄“Ä–Ÿ¥˘⁄™œ§ŸæŸÄ ™´–⁄≤Ù∞È ∆Ê¿´æŸíÅ
ahimsâ-pratiæøhâyâà tat-sannidhau vaira-tyâgaï
ahimsâ = not harming
pratiæøhâyâà = based on, grounded in
tat = that, these
sannidhau = presence
vaira = hostility
tyâgaï = abandonment
Being firmly grounded in non-violence creates an atmosphere in which others can let go of their
hostility.
33. II.36 –´æ¥˘⁄™œ§ŸæŸÄ ⁄$æŸ∂ƒŸÃ˘æ´∆ºÎ
satya-pratiæøhâyâä kriyâ-phalâårayatvam
satya = truthfulness, truth
pratiæthâyâä = based on, grounded in
kriyâ = action
phala = fruit
âårayatvam = rest on
For those grounded in truthfulness, every action and its consequences are imbued with truth.
II.37 Ç—™‰æ¥˘⁄™œ§ŸæŸÄ –∆@¿´≤Ÿ‰¥—¨Ÿ≤ºÎ
asteya-pratiæøhâyâä sarva-ratnopasthânam
asteya = not stealing
pratiæthâyâä = based on, grounded in
sarva = all
ratna = jewel
upasthânam = approach, materialize
For those who have no inclination to steal, the truly precious is at hand.
II.38 ∏˘“˜òæ@¥˘⁄™œ§ŸæŸÄ ∆¤æ@ƒŸ∫Å
brahmacarya-pratiæøhâyâm vîrya-lâbhaï
brahmacarya = celibacy, impeccable conduct
pratiæthâyâä = based on, grounded in
vîrya = energy, vigor
lâbhaï = acquired
The chaste acquire vitality.
II.39 Ç¥⁄¿í˘“—¨Êæ@ ú≥ºé¨Ä™Ÿ–Ω∏Ë∞Å
aparigraha-sthairye janma-kathantâ-sambodhaï
aparigraha = not being acquisitive
sthairye = being settled in
janma = birth
kathantâ = understanding why
sambodhaï = insight
Freedom from wanting unlocks the real purpose of existence.
34. II.40 ÀŸÊòŸ™Î —∆ŸóÓú‹í‹µ–Ÿ ¥¿Ê¿–~–í@Å
åaucât svâòga-jugupsâ parair asansargaï
åaucât = purity
sva = own
aòga = limb, component
jugupsâ = disinclination, detachment
paraiï = other
asansargaï = freedom from contact
With bodily purification, one’s body ceases to be compelling, likewise contact with others.
II.41 –^∆À‹⁄ØÛ–ŸÊº≤—æÊéŸí˘Ò‰⁄≥Æ˙æú柴ºÆÀ@≤æËìæ´∆Ÿ⁄≤ ò
sattva-åuddhi-saumanasyaikâgryendriya-jayâtma-daråana-yogyatvâni ca
sattva = clarity, luminosity; a fundamental essence of nature, or guna
åuddhi = purity
saumanasya = gladness
eka = one
agrya = pointed
indriya = sensory apparatus
jaya = mastery
âtma = self, essence
daråana = vision, perspective
yogyatvâni = capability
ca = and
Purification also brings about clarity, happiness, concentration, mastery of the senses, and capacity for
self-awareness.
II.42 –≥™ËŒŸÆ≤‹%ºÅ –‹êƒŸ∫Å
santoæâd anuttamaï sukha-lâbhaï
santoæât = contentment
anuttamaï = unsurpassed
sukha = happiness
lâbhaï = acquired
Contentment brings unsurpassed joy.
35. II.43 éŸæ‰⁄≥Æ˙æ⁄–⁄ØÛ¿À‹⁄Øے柙Π™¥–Å
kâyendriya-siddhir aåuddhi-kæayât tapasaï
kâya = body
indriya = sensory apparatus
siddhiï = perfection
aåuddhi = impurity
kæayât = dwindling, decreasing
tapasaï = heat, intensity of discipline, austerity
As intense discipline burns up impurities, the body and its senses become supremely refined.
II.44 —∆Ÿ±æŸæŸ⁄Æœ¢Æ‰∆™Ÿ–Ω¥˘æËíÅ
svâdhyâyâd iæøa-devatâ-samprayogaï
svâdhyâyât = self-study
iæøa = desired
devatâ = deity
samprayogaï = contact
Self-study deepens communion with one’s personal deity.
II.45 –ºŸ⁄∞⁄–⁄ØÛ¿¤Õ∆¿¥˘⁄®∞Ÿ≤Ÿ™Î
samâdhi-siddhir îåvara-prañidhânât
samâdhi = oneness, integration
siddhiï = perfection
îåvara = divine ideal of pure awareness
prañidhânât = surrender, dedication, application, alignment
Through orientation toward the ideal of pure awareness, one can achieve integration.
II.46 ⁄—¨¿–‹êºŸ–≤ºÎ
sthira-sukham âsanam
sthira = steady, stable
sukham = happiness
âsanam = posture
The postures of meditation should embody steadiness and ease.
36. II.47 ¥˘æ´≤ÀÊ⁄¨≈æŸ≤≥™–ºŸ¥⁄%ªæŸºÎ
prayatna-åaithilyânanta-samâpattibhyâm
prayatna = effort
åaithilya = relaxation
ananta = endless, boundless
samâpattibhyâm = coalescence, unified contemplation
This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
universe are indivisible.
II.48 ™™Ë ظ≥ظŸ≤⁄∫Å
tato dvandvânabhighâtaï
tataï = therefore, from these, from that
dvandva = play of opposites, dualities
anabhighâtaï = insulation, being beyond disturbance
Then, one is no longer disturbed by the play of opposites.
II.49 ™⁄—º≤Î –⁄™ øŸ–¥˘Ã¸Ÿ–æËí@⁄™⁄∆ôö‰ÆÅ ¥˘Ÿ®ŸæŸºÅ
tasmin sati åvâsa-praåvâsayor gati-vicchedaï prâñâyâmaï
tasmin = in this
sati = existing
åvâsa = inhalation
praåvâsayoï = exhalation
gati = flow
vicchedaï = cessation, interruption
prâñâyâmaï = breath regulation
With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
breath regulation.
37. II.50 ∏Ÿ“¯Ÿªæ≥™¿—™Ω∫∆‡⁄%ÆÂ@À韃–óÌÒŸ⁄∫Å ¥⁄¿Ø‡œ¢Ë Ƥî@–›÷ºÅ
bâhyâbhyantara-stambha-vëttir deåa-kâla-saòkhyâbhiï-paridëæøo dîrgha-sûkæmaï
bâhya = external
abhyantara = internal
stambha = stationary
vëttiï = patterning, turnings, movements
deåa = place
kâla = time
saòkhyâbhiï = number
paridëæøaï = observed, measured, scrutinized
dîrgha = long
sûkæmaï = subtle
As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,
number, and area of focus, breath becomes spacious and subtle.
II.51 ∏Ÿ“¯Ÿªæ≥™¿⁄∆ŒæŸ’‰¥¤ ò™‹¨@Å
bâhyâbhyantara-viæayâkæepî caturthaï
bâhya = external
abhyantara = internal
viæaya = object (of experience), phenomenon
âkæepî = transcending
caturthaï = fourth
As realization dawns, the distinction between breathing in and out falls away.
II.52 ™™Å ’¤æ™‰ ¥˘éŸÀŸ∆¿®ºÎ
tataï kæîyate prakâåâvarañam
tataï = therefore, from these, from that
kæîyate = disappears
prakâåa = brightness
âvarañam = covering, veil, layer
Then the veil lifts from the mind’s luminosity.
38. II.53 ∞Ÿ¿®Ÿ–‹ ò æËì晟 º≤–Å
dhârañâsu ca yogyatâ manasaï
dhârañâsu = concentration
ca = and
yogyatâ = capability
manasaï = mind
And the mind’s potential for concentration is realized.
II.54 —∆⁄∆ŒæŸ–Ω¥˘æËí‰ ⁄ò%—æ —∆¬¥Ÿ≤‹éŸ¿ Ñ∆‰⁄≥Æ˙柮ŸÄ ¥˘´æŸ“Ÿ¿Å
sva-viæayâsamprayoge cittasya svarûpânukâra ivendriyâñâm pratyâhâraï
sva = own
viæaya = object (of experience), phenomenon
asamprayoge = uncoupling
cittasya = consciousness
sva = own
rûpa = form
anukâra = imitation, following suit
iva = like, thus, as it were
indriyâñâm = sensory apparatus
pratyâhâraï = withdrawal of the senses
When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is
called withdrawal of the senses.
II.55 ™™Å ¥¿ºŸ ∆Õ晉⁄≥Æ˙˙柮ŸºÎ
tataï paramâ vaåyatendriyâñâm
tataï = therefore, from these, from that
paramâ = ultimate, highest, purest
vaåyata = obedience, subservience
indriyâñâm = sensory apparatus
Then the senses reside utterly in the service of realization.
39. ⁄∆∫›⁄™¥ŸÆÅ
Vibhûti-pâdaï
III. The Extraordinary Powers
III.1 ƉÀ∏≥∞⁄Ã%—æ ∞Ÿ¿®Ÿ
deåa-bandhaå cittasya dhârañâ
deåa = place
bandhaï = binding
cittasya = consciousness
dhârañâ = concentration
Concentration locks consciousness on a single area.
III.2 ™& ¥˘´ææÊ陟≤™Ÿ ±æŸ≤ºÎ
tatra pratyayaika-tânatâ dhyânam
tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tânatâ = extension, stretching
dhyânam = meditative absorption
In meditative absorption, the entire perceptual flow is aligned with that object.
III.3 ™Æ‰∆Ÿ¨@ºŸ&⁄≤∫@Ÿ–Ä —∆¬¥À›≥æ⁄º∆ –ºŸ⁄∞Å
tad evârtha-mâtra-nirbhâsaä svarûpa-åûnyam iva samâdhiï
tad = its, that
eva = thus
artha = meaning, purpose, approach
mâtra = only
nirbhâsaä = shining
sva = own
rûpa = form
åûnyam = empty
iva = like, thus, as it were
samâdhiï = oneness, integration
When only the essential nature of the object shines forth, as if formless, integration has arisen.
40. III.4 &溉é& –ÄæºÅ
trayam ekatra saäyamaï
trayam = these three
ekatra = in one, as one
saäyamaï = constraint, perfect discipline
Concentration, meditative absorption, and integration regarding a single object comprise the perfect
discipline of consciousness.
III.5 ™úÚ柙Π¥˘◊ŸƒËéÅ
taj-jayât prajõâlokaï
tad = that
jayât = mastery
prajõa = wisdom
âlokaï = illumination, flashes of brilliance
Once the perfect discipline of consciousness is mastered, wisdom dawns.
III.6 ™—æ ∫›⁄ºŒ‹ ⁄∆⁄≤æËíÅ
tasya bhûmiæu viniyogaï
tasya = of this, that
bhûmiæu = stage
viniyogaï = progression, application
Perfect discipline is mastered in stages.
III.7 &æº≥™¿óÓÄ ¥›∆Â@ªæÅ
trayam antar-aògam pûrvebhyaï
trayam = these three
antar = inner
aògam = limb, component
pûrvebhyaï = earlier
These three components - concentration, absorption, and integration - are more interiorized than the
preceding five.
41. III.8 ™Æ⁄¥ ∏⁄“¿óÓ ⁄≤∏¤@ú—æ
tad api bahir-aògaä nirbîjasya
tad = its, that
api = also
bahiï = external
aògaä = limb, component
nirbîjasya = seedless
Even these three are external to integration that bears no seeds.
III.9 …æ‹´¨Ÿ≤⁄≤¿Ë∞–ė響æË¿⁄∫∫∆¥˘ŸÆ‹∫Ÿ@∆È ⁄≤¿Ë∞’®⁄ò%Ÿ≥∆æË ⁄≤¿Ë∞¥⁄¿®ŸºÅ
vyutthâna-nirodha-saäskârayor abhibhava-prâdur-bhâvau nirodha-kæaña-cittânvayo nirodha-pariñâmaï
vyutthâna = emergence
nirodha = stilling, cessation, restriction
saäskârayoï = latent impressions
abhibhava = subjugation, suppression, submergence
prâdur = outside
bhâvau = being, becoming
nirodha = stilling, cessation, restriction
kæaña = moment
citta = consciousness
anvayaï = connected to, permeated
nirodha = stilling, cessation, restriction
pariñâmaï = transformation
The transformation toward total stillness occurs as new latent impressions fostering cessation arise to
prevent the activation of distractive, stored ones, and moments of stillness begin to permeate
consciousness.
III.10 ™—æ ¥˘ÀŸ≥™∆Ÿ⁄“™Ÿ –ė響Ÿ™Î
tasya praåânta-vâhitâ saäskârât
tasya = of this, that
praåânta = tranquil
vâhitâ = flow, progression
saäskârât = latent impressions
These latent impressions help consciousness flow from one tranquil moment to the next.
42. III.11 –∆Ÿ@¨@™ÊéŸí˘™æËÅ ’æËÆæÈ ⁄ò%—æ –ºŸ⁄∞¥⁄¿®ŸºÅ
sarvârthataikâgratayoï kæayodayau cittasya samâdhi-pariñâmaï
sarva = all
arthata = regarding the meaning of something
ekâgratayoï = one-pointedness, focus
kæaya = dwindling, decreasing
udayau = arising, appearance
cittasya = consciousness
samâdhi = oneness, integration
pariñâmaï = transformation
Consciousness is transformed toward integration as distractions dwindle, and focus arises.
III.12 ™™Å ¥‹≤Å ÀŸ≥™Ë⁄Æ™È ™‹≈æ¥˘´ææÈ ⁄ò%—æÊéŸí˘™Ÿ¥⁄¿®ŸºÅ
tataï punaïåântoditau tulya-pratyayau cittasyaikâgratâ-pariñâmaï
tataï = therefore, from these, from that
punaï = again
åânta = quiescent, subsided
uditau = arisen
tulya = similar, equal
pratyayau = perception, thought, intention, representation
cittasya = consciousness
ekâgratâ = one-pointedness, focus
pariñâmaï = transformation
In other words, consciousness is transformed toward focus as continuity develops between arising and
subsiding perceptions.
43. III.13 䙉≤ ∫›™‰⁄≥Æ˙扌‹ ∞º@ƒ’®Ÿ∆—¨Ÿ¥⁄¿®ŸºŸ …æŸë柙ŸÅ
etena bhûtendriyeæu dharma-lakæañâvasthâ-pariñâmâ vyâkhyâtâï
etena = by this
bhûta = element
indriyeæu = sensory apparatus
dharma = property, visible form, experiential substance
lakæaña = characteristic, time factors
avasthâ = condition
pariñâmâ = transformation
vyâkhyâtâï = described, explained
Consciousness evolves along the same three lines - form, timespan, and condition - as the elements
and the senses.
III.14 ÀŸ≥™Ë⁄Æ™Ÿ…æ¥Æ‰Õæ∞ºŸ@≤‹¥Ÿ™¤ ∞º¤@
å¯antoditâvyapadeåya-dharmânupâtî dharmî
å¯anta = quiescent, subsided
udita = arisen
avyapadeåya = unmanifest
dharma = property, visible form, experiential substance
anupâtî = following, relying upon
dharmî = substrate, substance
The substrate is unchanged, whether before, during, or after it takes a given form.
III.15 $ºŸ≥æ´∆Ä ¥⁄¿®ŸºŸ≥æ´∆‰ “‰™‹Å
kramânyatvam pariñâmânyatve hetuï
krama = sequence, flow, succession
anyatvam = differentiation, variation
pariñâma = transformation
anyatve = differentiation, variation
hetuï = cause, reason
These transformations appear to unfold the way they do because consciousness is a succession of
distinct patterns.
44. III.16 ¥⁄¿®Ÿº&æ–Ä溟ƙ¤™Ÿ≤Ÿí™◊Ÿ≤ºÎ
pariñâma-traya-saäyamâd atîtânâgata-jõânam
pariñâma = transformation
traya = these three
saäyamât = constraint, perfect discipline
atîta = past
anâgata = future
jõânam = knowledge
Observing these three axes of change - form, timespan, and condition - with perfect discipline yields
insight into the past and future.
III.17 ÀπÆŸ¨@¥˘´ææŸ≤Ÿ⁄º™¿‰™¿Ÿ±æŸ–Ÿ™Î –óÏ¿—™´¥˘⁄∆∫Ÿí–Ä溟™Î –∆@∫›™¡™◊Ÿ≤ºÎ
åabdârtha-pratyayânâm itaretarâdhyâsât saòkaras tat-pravibhâga-saäyamât sarva-bhûta-ruta-jõânam
åabda = verbal, linguistic
artha = meaning, purpose, approach
pratyayânâm = perception, thought, intention, representation
itaretara = one another
adhyâsât = superimposition
saòkaraï = confusion, mixing up
tad = that, these
pravibhâga = distinction
saäyamât = constraint, perfect discipline
sarva = all
bhûta = element, being
ruta = language, sound
jõânam = knowledge
Word, meaning, and perception tend to get lumped together, each confused with the others; focusing
on the distinctions between them with perfect discipline yields insight into the language of all
beings.
45. III.18 –ė響–Ÿ’Ÿ´é¿®Ÿ™Î ¥›∆@úŸ⁄™◊Ÿ≤ºÎ
saäskâra-sâkæât-karañât pûrva-jâti-jõânam
saäskâra = latent impressions
sâkæât = direct, through the eye
karañât = making, observing
pûrva = earlier
jâti = birth, rank
jõânam = knowledge
Directly observing latent impressions with perfect discipline yields insight into previous births.
III.19 ¥˘´ææ—æ ¥¿⁄ò%◊Ÿ≤ºÎ
pratyayasya para-citta-jõânam
pratyayasya = perception, thought, intention, representation
para = other
citta = consciousness
jõânam = knowledge
Focusing with perfect discipline on the perceptions of another yields insight into that person’s
consciousness.
III.20 ≤ ò ™™Î –ŸƒΩ∏≤Ä ™—æŸ⁄∆Œæ¤∫›™´∆Ÿ™Î
na ca tat sâlambanaä tasyâviæayî-bhûtatvât
na = not
ca = and
tat = that, these
sâlambanaä = with support
tasya = of this, that
aviæayî = not present, absent
bhûtatvât = actuality, being
But not insight regarding the object of those perceptions, since the object itself is not actually present
in that person’s consciousness.
46. III.21 éŸæ¬¥–Ä溟™Î ™ÆÍí˘“¯À⁄#—™Ω∫‰ ò’‹Å¥˘éŸÀŸ–Ω¥˘æËí‰É≥™∞Ÿ@≤ºÎ
kâya-rûpa-saäyamât tad-grâhya-åakti-stambhe cakæuï-prakâåâsamprayoge ‘ntardhânam
kâya = body
rûpa = form
saäyamât = constraint, perfect discipline
tad = its, that
grâhya = to be received, perceived
åakti = power
stambhe = suspension
cakæuï = eye
prakâåa = brightness
asamprayoge = uncoupling
antardhânam = invisibility, disappearance
When the body’s form is observed with perfect discipline, it becomes invisible: the eye is disengaged
from incoming light, and the power to perceive is suspended.
III.22 䙉≤ ÀπƟد≥™∞Ÿ@≤º‹#ºÎ
etena åabdâdyantardhânam uktaä
etena = by this
åabda = sound
adi = others
antardhânam = invisibility, disappearance
uktaä = described, explained
Likewise, through perfect discipline other percepts - sound, smell, taste, touch - can be made to
disappear.
47. III.23 –Ë¥$ºÄ ⁄≤¡¥$ºÄ ò éº@ ™´–Ä溟ƥ¿Ÿ≥™◊Ÿ≤º⁄¿œ¢‰ªæË ∆Ÿ
sopakramaä nirupakramaä ca karma tat-saäyamâd aparânta-jõânam ariæøebhyo vâ
sopakramaä = immediately manifest
nirupakramaä = slow to manifest
ca = and
karma = action
tat = that, these
saäyamât = constraint, perfect discipline
aparânta = death
jõânam = knowledge
ariæøebhyaï = signs, omens
vâ = or
The effects of action may be immediate or slow in coming; observing one’s actions with perfect
discipline, or studying omens, yields insight into death.
III.24 ºÊ_æŸ⁄ÆŒ‹ ∏ƒŸ⁄≤
maitryâdiæu balâni
maitrî = friendliness
âdiæu = and the others, et cetera
balâni = powers, strengths
Focusing with perfect discipline on friendliness, compassion, delight, and equanimity, one is imbued
with their energies.
III.25 ∏ƒ‰Œ‹ “⁄—™∏ƒŸÆ¤⁄≤
baleæu hasti-balâdîni
baleæu = powers, strengths
hasti = elephant
bala = powers, strengths
âdîni = and the others, et cetera
Focusing with perfect discipline on the powers of an elephant, or other entities, one acquires those
powers.
48. III.26 ¥˘∆‡^柃Ëé≥柖Ÿ™Î –›÷º…æ∆⁄“™⁄∆¥˘é‚œ¢◊Ÿ≤ºÎ
pravëttyâloka-nyâsât sûkæma-vyavahita-viprakëæøa-jõânam
pravëtti = arising of activity
âloka = illumination, flashes of brilliance
nyâsât = setting down, focusing
sûkæma = subtle
vyavahita = hidden
viprakëæøa = distant
jõânam = knowledge
Being absorbed in the play of the mind’s luminosity yields insight about the subtle, hidden, and
distant.
III.27 ∫‹∆≤◊Ÿ≤Ä –›æÂ@ –Ä溟™Î
bhuvana-jõânaä sûrye saäyamât
bhuvana = world
jõânaä = knowledge
sûrye = on the sun
saäyamât = constraint, perfect discipline
Focusing with perfect discipline on the sun yields insight about the universe.
III.28 ò≥Ɖ˙ ™Ÿ¿Ÿ…曓◊Ÿ≤ºÎ
candre târâ-vyûha-jõânam
candre = on the moon
târâ = star
vyûha = arrangement
jõânam = knowledge
Focusing with perfect discipline on the moon yields insight about the stars’ positions.
III.29 ∞˚‹∆‰ ™ØÓ⁄™◊Ÿ≤ºÎ
dhruve tad-gati-jõânam
dhruve = polestar
tad = its, that
gati = flow
jõânam = knowledge
Focusing with perfect discipline on the polestar yields insight about their movements.
50. III.34 ¥˘Ÿ⁄™∫ŸØ¸Ÿ –∆@ºÎ
prâtibhâd vâ sarvam
prâtibhât = spontaneous illumination
vâ = or
sarvam = all
Or, all these accomplishments may be realized in a flash of spontaneous illumination.
III.35 „Ææ‰ ⁄ò%–~⁄∆™Î
hëdaye citta-samvit
hëdaye = heart
citta = consciousness
samvit = understanding
Focusing with perfect discipline on the heart, one understands the nature of consciousness.
III.36 –^∆¥‹¡ŒæË¿´æ≥™Ÿ–óϤ®@æËÅ ¥˘´ææŸ⁄∆À‰ŒË ∫ËíÅ ¥¿Ÿ¨Ÿ@™Î —∆Ÿ¨@–Ä溟™Î ¥‹¡Œ◊Ÿ≤ºÎ
sattva-puruæayor atyantâsaòkîrnayoï pratyayâviåeæo bhogaï parârthât svârtha-saäyamât puruæa-
jõânam
sattva = clarity, luminosity; a fundamental essence of nature, or guna
puruæayoï = pure awareness
atyanta = absolutely
asaòkîrnayoï = unmixed
pratyaya = perception, thought, intention, representation
aviåeæaï = indistinct
bhogaï = experience, enjoyment
para = other
arthât = function, role
sva = own
artha = meaning, purpose, approach
saäyamât = constraint, perfect discipline
puruæa = pure awareness
jõânam = knowledge
Experience consists of perceptions in which the luminous aspect of the phenomenal world is mistaken
for absolutely pure awareness. Focusing with perfect discipline on the different properties of each
yields insight into the nature of pure awareness.
51. III.37 ™™Å ¥˘Ÿ⁄™∫Ã˘Ÿ∆®∆‰Æ≤ŸÆÀŸ@—∆ŸÆ∆Ÿ%Ÿ@ úŸæ≥™‰
tataï prâtibha-årâvaña-vedanâdaråâsvâda-vârttâ jâyante
tataï = therefore, from these, from that
prâtibha = spontaneous illumination
årâvaña = hearing
vedanâ = feeling
âdaråa = seeing
âsvâda = tasting
vârttâï = smelling
jâyante = occur, are produced
Following this insight, the senses - hearing, feeling, seeing, tasting, smelling - may suddenly be
enhanced.
III.38 ™‰ –ºŸ∞Ÿ∆‹¥–íŸ@ …æ‹´¨Ÿ≤‰ ⁄–ØÛæÅ
te samâdhâv upasargâ vyutthâne siddhayaï
te = they, these
samâdhâu = oneness, integration
upasargâ = obstacle, impediment
vyutthâne = emergence
siddhayaï = perfection, attainment
These sensory gifts may feel like attainments, but they distract one from integration.
III.39 ∏≥∞響®ÀÊ⁄¨≈柙Π¥˘òŸ¿–Ä∆‰Æ≤Ÿôò ⁄ò%—æ ¥¿À¿¤¿Ÿ∆‰ÀÅ
bandha-kâraña-åaithilyât pracâra-saävedanâc ca cittasya para-åarîrâveåaï
bandha = binding
kâraña = cause, making, perception
åaithilyât = relaxation
pracâra = movement, passage
saävedanât = sensitivity
ca = and
cittasya = consciousness
para = other
åarîra = body
âveåaï = entering
By relaxing one’s attachment to the body, and becoming profoundly sensitive to its currents,
consciousness can enter another’s body.
53. III.43 éŸæŸéŸÀæËÅ –Ω∏≥∞–Ä溟≈ƒî‹™›ƒ–ºŸ¥%‰ÃŸéŸÀíº≤ºÎ
kâyâkâåayoï sambandha-saäyamâl laghu-tûla-samâpatteå câkâåa-gamanam
kâya = body
âkâåayoï = space, ether
sambandha = relationship
saäyamât = constraint, perfect discipline
laghu = light
tûla = cotton
samâpatteï = coalescence, unified contemplation
ca= and
âkâåa = space, ether
gamanam = travel
By focusing with perfect discipline on the body’s relationship to the ether, and developing coalesced
contemplation on the lightness of cotton, one can travel through space.
III.44 ∏⁄“¿é⁄≈¥™Ÿ ∆‡⁄%º@“Ÿ⁄∆Ɖ“Ÿ ™™Å ¥˘éŸÀŸ∆¿®’æÅ
bahir akalpitâ vëttir mahâ-videhâ tataï prakâåâvaraña-kæayaï
bahiï = external
akalpitâ = not feasible, impossible
vëttiï = patterning, turnings, movements
mahâ = great
videhâ = bodiless
tataï = therefore, from these, from that
prakâåa = brightness
âvaraña = covering, veil, layer
kæayaï = disappearance
When consciousness completely disengages from externals - the ‘great disembodiment’ - then the veil
lifts from the mind’s luminosity.
54. III.45 —¨›ƒ—∆¬¥–›÷ºŸ≥∆柨@∆^∆–Ä溟ÆÍ ∫›™úæÅ
sthûla-svarûpa-sûkæmânvayârthavattva-saäyamâd bhûta-jayaï
sthûla = gross
sva = own
rûpa = form
sûkæma = subtle
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
saäyamât = constraint, perfect discipline
bhûta = element, being
jayaï = mastery
By observing the aspects of matter - gross, subtle, intrinsic, relational, purposive - with perfect
discipline, one masters the elements.
III.46 ™™ËÉ⁄®ºŸ⁄Æ¥˘ŸÆ‹∫Ÿ@∆Å éŸæ–Ω¥™Î ™ØÛºŸ@≤⁄∫Ã
tato ‘ñimâdi-prâdur-bhâvaï kâya-sampat tad-dharmânabhighâtaå ca
tataï = therefore, from these, from that
añima = the power to become minutely small
âdi = others
prâdur = outside
bhâvaï = being, becoming
kâya = body
sampat = perfection
tad = its, that
dharma = property, visible form, experiential substance
anabhighâtaï = insulation, being beyond disturbance
ca = and
Then extraordinary faculties appear, including the power to shrink to the size of an atom, as the body
attains perfection, transcending physical law.
56. sattva = clarity, luminosity; a fundamental essence of nature, or guna
puruæa = pure awareness
anyatâ = difference, distinction
khyâti = seeing
mâtrasya = only, merely
sarva = all
bhâva = condition, state
adhiæøâtëtvaä = supremacy
sarva = all
jõâtëtvaä = omniscience
ca = and
Once one just sees the distinction between pure awareness and the luminous aspect of the
phenomenal world, all conditions are known and mastered.
III.51 ™Ø¸Ê¿ŸìæŸÆ⁄¥ ÆËŒ∏¤ú’æ‰ éÁ∆≈æºÎ
tad-vairâgyâd api doæa-bîja-kæaye kaivalyam
tad = its, that
vairâgyât = dispassion, non-reaction, non-attachment
api = also
doæa = imperfection, flaw
bîja = seed, source
kæaye = dwindling, decreasing
kaivalyam = emancipation, isolation of pure awareness
When one is unattached even to this omniscience and mastery, the seeds of suffering wither, and pure
awareness knows it stands alone.
57. III.52 —¨Ÿ≥æ‹¥⁄≤º≥&®‰ –óÓ—ºæŸé¿®Ä ¥‹≤¿⁄≤œ¢¥˘–óÓŸ™Î
sthânyupanimantrañe saòga-smayâkarañam punar-aniæøa-prasaògât
sthâni = exalted, celestial
upanimantrañe = invitation
saòga = contact, attachment
smayâ = pride, beaming
akarañam = without cause
punaï = again, repeated, renewed
aniæøa = undesirable
prasaògât = inclination, recurrence
Even if the exalted beckon, one must avoid attachment and pride, or suffering will recur.
III.53 ’®™´$ºæËÅ –Ä溟⁄ظ∆‰éúÄ ◊Ÿ≤ºÎ
kæaña-tat-kramayoï saäyamâd viveka-jaä jõânam
kæaña = moment
tat = that, these
kramayoï = sequence, flow, succession
saäyamât = constraint, perfect discipline
viveka = discrimination
jaä = born
jõânam = knowledge
Focusing with perfect discipline on the succession of moments in time yields insight born of
discrimination.
III.54 úŸ⁄™ƒ’®Æ‰ÀÊ¿≥晟≤∆ôö‰ÆŸ™Î ™‹≈ææË—™™Å ¥˘⁄™¥⁄%Å
jâti-lakæaña-deåair anyatânavacchedât tulyayos tataï pratipattiï
jâti = birth, rank
lakæaña = characteristic, time factors
deåaiï = place
anyatâ = distinction
anavacchedât = unbounded, continuous
tulyayoï = similar, equal
tataï = therefore, from these, from that
pratipattiï = understanding
This insight allows one to tell things apart which, through similarities of origin, feature, or position,
had seemed continuous.
58. III.55 ™Ÿ¿é~ –∆@⁄∆ŒæÄ –∆@¨Ÿ⁄∆Œæº$ºÄ ò‰⁄™ ⁄∆∆‰éúÄ ◊Ÿ≤ºÎ
târakaä sarva-viæayaä sarvathâ-viæayam akramam ceti vivekajaä jõânam
târakaä = transcendent, delivering
sarva = all
viæayaä = object (of experience)
sarvathâ = in all circumstances
viæayam = object (of experience)
akramam = not in sequence, deconstructed
ca = and
iti = thus
viveka = discrimination
jaä = born
jõânam = knowledge
In this way, discriminative insight deconstructs all of the phenomenal world’s objects and conditions,
setting them apart from pure awareness.
III.56 –^∆¥‹¡ŒæËÅ À‹⁄ØÛ–ŸΩæ‰ éÁ∆≈æºÎ
sattva-puruæayoï åuddhi-sâmye kaivalyam
sattva = clarity, luminosity; a fundamental quality of nature, or guna
puruæayoï = pure awareness
åuddhi = purity
sâmye = equality
kaivalyam = emancipation, isolation of pure awareness
Once the luminosity and transparency of consciousness have become as distilled as pure awareness,
they can reflect the freedom of awareness back to itself.
59. éÁ∆≈楟ÆÅ
Kaivalya-pâdaï
IV. Freedom
IV.1 ú≥ºŸÊŒ⁄∞º≥&™¥Å–ºŸ⁄∞úŸÅ ⁄–ØÛæÅ
janmauæadhi-mantra-tapaï-samâdhijâï siddhayaï
janma = birth
auæadhi = herb
mantra = intonation
tapaï = heat, intensity of discipline, austerity
samâdhi = oneness, integration
jâï = born of
siddhayaï = perfection, attainment
The attainments brought about by integration may also arise at birth, through the use of herbs, from
intonations, or through austerity.
IV.2 úŸ´æ≥™¿¥⁄¿®ŸºÅ ¥˘é‚´æŸ¥›¿Ÿ™Î
jâtyantara-pariñâmaï prakëtyâpûrât
jâti = birth, rank
antara= other
pariñâmaï = transformation
prakëti = nature, phenomenal world
âpûrât = overflow
Being delivered into a new form comes about when natural forces overflow.
IV.3 ⁄≤⁄º%º¥˘æËúé~ ¥˘é‚™¤≤ŸÄ ∆¿®∫‰Æ—™‹ ™™Å ’‰⁄&é∆™Î
nimittam aprayojakam prakëtînâm varaña-bhedas tu tataï kæetrikavat
nimittam = proximate cause
aprayojakam = not causing
prakëtînâm = nature, phenomenal world
varaña = choosing
bhedaï = division, difference
tu = and, moreover, but
tataï = therefore, from these, from that
kæetrikavat = like a farmer
The transformation into this form or that is not driven by the causes proximate to it, just oriented by
them, the way a farmer diverts a stream for irrigation.
60. IV.4 ⁄≤ºŸ@®⁄ò%Ÿ≥æ⁄—º™ŸºŸ&Ÿ™Î
nirmâña-cittânyasmitâ-mâtrât
nirmâña = forming, creating
cittâni = consciousness
asmitâ = the sense of ‘I’, egoism
mâtrât = only
Feeling like a self is the frame that orients consciousness toward individuation.
IV.5 ¥˘∆‡⁄%∫‰Æ‰ ¥˘æËúé~ ⁄ò%º‰éº≤‰éÂŒŸºÎ
pravëtti-bhede prayojakaä cittam ekam anekeæâä
pravëtti = arising of activity
bhede = division
prayojakaä = causing
cittam = consciousness
ekam = one
anekeæâä = many
A succession of consciousnesses, generating a vast array of distinctive perceptions, appear to
consolidate into one individual consciousness.
IV.6 ™& ±æŸ≤úº≤ŸÀæºÎ
tatra dhyâna-jam anâåayam
tatra = there, in that
dhyâna = meditative absorption
jam = born
anâåayam = not involving the store of latent impressions
Once consciousness is fixed in meditative absorption, it no longer contributes to the store of latent
impressions.
61. IV.7 麟@À‹èƒŸé‚œ®Ä æË⁄í≤⁄—&⁄∆∞⁄º™¿ÂŒŸºÎ
karmâåuklâkëæñaä yoginas trividham itareæâm
karma = action
aåukla = not white
akëæñaä = not black
yoginaï = yogi
trividham = threefold
itareæâm = others
The actions of a realized yogi transcend good and evil, whereas the actions of others may be good or
evil or both.
IV.8 ™™—™⁄ظ¥ŸéŸ≤‹í‹®Ÿ≤Ÿº‰∆Ÿ⁄∫…æ⁄#∆Ÿ@–≤Ÿ≤ŸºÎ
tatas tad-vipâkânuguñânâm evâbhivyaktir vâsanânâm
tataï = therefore, from these, from that
tad = its, that
vipâka = ripening, fruition
anuguñânâm = going with, following, accompanying
eva = thus
abhivyaktiï = manifestation
vâsanânâm = latent properties, traits
Each action comes to fruition by coloring latent impressions according to its quality - good, evil, or
both.
IV.9 úŸ⁄™ÆÂÀ韃…æ∆⁄“™Ÿ≤ŸºµæŸ≤≥™æ@Ä —º‡⁄™–ė響æË¿‰é¬¥´∆Ÿ™Î
jâti-deåa-kâla vyavahitânâm apyânantaryaä smëti-saäskârayor eka-rûpatvât
jâti = birth, rank
deåa = place
kâla = time
vyavahitânâm = hidden, separated
api = also
ânantaryaä = succession
smëti = memory, mindfulness
saäskârayoï = latent impressions
eka = one
rûpatvât = essential form
Because the depth memory and its latent impressions are of a piece, their dynamic of cause and effect
flows uninterruptedly across the demarcations of birth, place, and time.
62. IV.10 ™Ÿ–Ÿº≤Ÿ⁄Æ´∆Ä òŸ⁄ÀŒË ⁄≤´æ´∆Ÿ™Î
tâsâm anâditvaä câåiæo nityatvât
tâsâm = of these
anâditvaä = without beginning
ca = and
âåiæaï = primordial will to exist
nityatvât = perpetuity, eternity
They have always existed, because the will to exist is eternal.
IV.11 “‰™‹∂ƒŸÃ˘æŸƒΩ∏≤ÊÅ –óÓ‡“¤™¤™´∆ŸÆ‰ŒŸº∫Ÿ∆‰ ™Æ∫Ÿ∆Å
hetu-phalâårayâlambanaiï saògëhîtatvâd eæâm abhâve tad-abhâvaï
hetu = cause, reason
phala = fruit
âåraya = basis, foundation
âlambanaiï = support, object
saògëhîtatvât = connectedness
eæâm = of these
abhâve = non-existence, non-becoming, disappearance
tad= its, that
abhâvaï = non-existence, non-becoming, disappearance
Since its cause, effect, basis, and object are inseparable, a latent impression disappears when they do.
IV.12 Ç™¤™Ÿ≤Ÿí™Ä —∆¬¥™ËÉ—´æ±∆∫‰ÆŸØÛºŸ@®ŸºÎ
atîtânâgataä svarûpato ‘styadhva-bhedâd dharmâñâm
atîta = past
anâgataä = future
sva = own
rûpataï = in form
asti = exist
adhva = path, route
bhedât = division, difference
dharmâñâm = properties, visible forms, experiential substances
The past and future are immanent in an object, existing as different sectors in the same flow of
experiential substances.
63. IV.13 ™‰ …æ#–›÷ºŸ í‹®Ÿ´ºŸ≤Å
te vyaktasûkæmâ guñâtmânaï
te = they, these
vyakta = manifest
sûkæmâ = subtle
guña = fundamental qualities of nature
âtmânaï = self, essence
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental
qualities of nature.
IV.14 ¥⁄¿®ŸºÊé´∆ŸØ¸—™‹™^∆ºÎ
pariñâmaikatvâd vastu-tattvam
pariñâma = transformation
ekatvât = oneness
vastu = object, substance
tattvam = thusness, elemental quality, principle
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
IV.15 ∆—™‹–ŸΩæ‰ ⁄ò%∫‰ÆŸ%æË⁄∆@∫#Å ¥≥¨ŸÅ
vastu-sâmye citta-bhedât tayor vibhaktaï panthâï
vastu = object, substance
sâmye = equality
citta = consciousness
bhedât = division, difference
tayoï = of both
vibhaktaï = separation
panthâï = path
People perceive the same object differently, as each person’s perception follows a separate path from
another’s.
64. IV.16 ≤ òÊé⁄ò%™≥&Ä ∆—™‹ ™Æ¥˘ºŸ®é~ ™ÆŸ ⁄éÄ —柙Î
na caika-citta-tantram vastu tad apramâñakaä tadâ kiä syât
na = not
ca = and
eka = one
citta = consciousness
tantram = dependent
vastu = object, substance
tad = that, these
apramâñakaä = unobserved
tadâ = then
kiä = what
syât = could be
But the object is not dependent on either of those perceptions; if it were, what would happen to it
when nobody was looking?
IV.17 ™Æ‹¥¿ŸíŸ¥‰⁄’´∆Ÿ⁄ôò%—æ ∆—™‹ ◊Ÿ™Ÿ◊Ÿ™ºÎ
tad-uparâgâpekæitvâc-cittasya vastu jõâtâjõâtam
tad = its, that
uparâga = coloring
apekæitvât = necessity
cittasya = consciousness
vastu = object, substance
jõâta = known
ajõâtam = not known
An object is only known by a consciousness it has colored; otherwise, it is not known.
IV.18 –ÆŸ ◊Ÿ™Ÿ⁄Ã%∆‡%æ—™´¥˘∫ËÅ ¥‹¡Œ—查⁄¿®Ÿ⁄º´∆Ÿ™Î
sadâ jõâtâå citta-vëttayas tat-prabhoï puruæasyâpariñâmitvât
sadâ = always
jõâtâï = known
citta = consciousness
vëttayaï = patterning, turnings, movements
tad = that, these
prabhoï = superior
puruæasya = pure awareness
apariñâmitvât = immutability
Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness.
65. IV.19 ≤ ™™Î —∆Ÿ∫Ÿ–Ä Ø‡Õæ´∆Ÿ™Î
na tat svâbhâsaä dëåyatvât
na = not
tat = that, these
sva = own
âbhâsaä = luminosity
dëåyatvât = seen-ness
Consciousness is seen not by its own light, but by awareness.
IV.20 äé–ºæ‰ òË∫æŸ≤∆∞Ÿ¿®ºÎ
eka-samaye cobhayânavadhârañam
eka= one
samaye = circumstance
ca = and
ubhaya = both
anavadhârañam = not perceiving
Furthermore, consciousness and its object cannot be perceived at once.
IV.21 ⁄ò%Ÿ≥™¿Ø‡Õæ‰ ∫‹⁄ØÛ∏‹ØÛ‰¿⁄™¥˘–óÓÅ —º‡⁄™–óÏ¿Ã
cittântara-dëåye buddhi-buddher atiprasaògaï smëti-saòkaraå ca
citta = consciousness
antara = other
dëåye = seen
buddhi = perception, cognition
buddheï = perception, cognition
atiprasaògaï = regress
smëti = memory, mindfulness, depth memory
saòkaraï = confusion, mixing up
ca = and
If consciousness were perceived by itself instead of awareness, the chain of such perceptions would
regress infinitely, imploding memory.
66. IV.22 ⁄ò™‰¿¥˘⁄™–ñÎ$ºŸæŸ—™ÆŸéŸ¿Ÿ¥%ŸÊ —∆∏‹⁄ØÛ–Ä∆‰Æ≤ºÎ
citer apratisaòkramâyâs tad-âkârâpattau svabuddhi-samvedanam
citeï = pure awareness
apratisaòkramâyâï = immobile, unchanging
tad = its, that
âkâra = shape
âpattau = assumes, occurs
sva = own
buddhi = perception, intelligence
samvedanam = sensitivity
Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself
being perceived.
IV.23 Æ˙œ¢‡Ø‡ÕæË¥¿#~ ⁄ò%Ä –∆Ÿ@¨@ºÎ
draæøë-dëåyoparaktaä cittaä sarvârtham
draæøë = seer, pure awareness
dëåya = what is seen
uparaktaä = colored
cittaä = consciousness
sarva = all
artham = meaning, purpose, approach, object
Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby
fulfilling all its purposes.
IV.24 ™Æ–óÌÒ‰æ∆Ÿ–≤Ÿ⁄∫⁄Ã&º⁄¥ ¥¿Ÿ¨@Ä –Ä“´æéŸ⁄¿´∆Ÿ™Î
tad asaòkhyeya-vâsanâbhiå citram api parârthaä saähatya-kâritvât
tad = that, these
asaòkhyeya = countless
vâsanâbhiï = latent properties, traits
citram = variegated, spotted
api = also
para = other
arthaä = meaning, purpose, approach, object
saähatya = compound
kâritvât = activity
Even when colored by countless latent traits, consciousness, like all compound phenomena, has
another purpose - to serve awareness.
67. IV.25 ⁄∆À‰ŒÆ⁄À@≤ ÇŸ´º∫Ÿ∆∫Ÿ∆≤Ÿ⁄∆⁄≤∆‡⁄%Å
viåeæa-daråina âtma-bhâva-bhâvanâ-vinivëttiï
viåeæa = difference, distinction; distinct, particular
daråina = one who sees
âtma = self, essence
bhâva = being, becoming
bhâvanâ = realizing, becoming
vinivëttiï = cessation
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the
self ceases.
IV.26 ™ÆŸ ⁄∆∆‰é⁄≤Ω≤Ä éÁ∆≈æ¥˘Ÿì∫Ÿ¿~ ⁄ò%ºÎ
tadâ viveka-nimnaä kaivalya-prâg-bhâraä cittam
tadâ = then
viveka = discrimination
nimnaä = bent, inclined toward
kaivalya = emancipation, isolation of pure awareness
prâg = before
bhâraä = load
cittam = consciousness
Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated
knowledge that pure awareness is independent from nature.
IV.27 ™⁄ô∞Æ˙ÂŒ‹ ¥˘´ææŸ≥™¿Ÿ⁄® –ė響‰ªæÅ
tac-chidreæu pratyayântarâñi saäskârebhyaï
tad = that, these
chidreæu = gap
pratyaya = perception, thought, intention, representation
antarâñi = other
saäskârebhyaï = latent impressions
Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latent
impressions.
68. IV.28 “Ÿ≤º‰ŒŸÄ 胉À∆Æ‹#ºÎ
hânam eæâm kleåavad uktam
hânam = cessation
eæâm = of these
kleåavat = like the causes of suffering
uktam = described, explained
These distractions can be subdued, as the causes of suffering were, by tracing them back to their
origin, or through meditative absorption.
IV.29 ¥˘–óÌÒŸ≤‰Éµæé‹–¤Æ—æ –∆@¨Ÿ ⁄∆∆‰éë柙‰∞@º@º‰îÅ –ºŸ⁄∞Å
prasaòkhyâne ‘pyakusîdasya sarvathâ viveka-khyater dharma-meghaï samâdhiï
prasaòkhyâne = elevation, summit
api = also
akusîdasya = one without greed
sarvathâ = in all circumstances
viveka = discrimination
khyateï = seeing
dharma = property, visible form, experiential substance
meghaï = cloud, rain showers
samâdhiï = oneness, integration
One who regards even the most exalted states disinterestedly, discriminating continuously between
pure awareness and the phenomenal world, enters the final stage of integration, in which nature is
seen to be a cloud of irreducible experiential substances.
IV.30 ™™Å胉Àéº@⁄≤∆‡⁄%Å
tataï kleåa-karma-nivëttiï
tataï = therefore, from these, from that
kleåa = cause of suffering, corruption, hindrance, affliction, poison
karma = action
nivëttiï = cessation
This realization extinguishes both the causes of suffering and the cycle of cause and effect.
69. IV.31 ™ÆŸ –∆Ÿ@∆¿®ºƒŸ¥‰™—æ ◊Ÿ≤—æŸ≤≥´æŸù◊‰æº≈¥ºÎ
tadâ sarvâvaraña-malâpetasya jõânasyânantyâj jõeyam alpam
tadâ = then
sarva = all
âvaraña = covering, veil, layer
mala = imperfection
apetasya = removed
jõânasya = knowledge, insight
ânantyât = infinity, the boundless
jõeyam = to be known
alpam = little
Once all the layers and imperfections concealing truth have been washed away, insight is boundless,
with little left to know.
IV.32 ™™Åé‚™Ÿ¨Ÿ@≤ŸÄ ¥⁄¿®Ÿº$º–ºŸ⁄µ™í‹@®Ÿ≤ŸºÎ
tataïkëtârthânâm pariñâma-krama-samâptir guñânâm
tataï = therefore, from these, from that
këta = done, accomplished
arthânâm = meaning, purpose, approach, object
pariñâma = transformation
krama = sequence, flow, succession
samâptiï = termination
guñânâm = fundamental qualities of nature
Then the seamless flow of reality, its transformations colored by the fundamental qualities, begins to
break down, fulfilling the true mission of consciousness.
IV.33 ’®¥˘⁄™æËí¤ ¥⁄¿®ŸºŸ¥¿Ÿ≥™⁄≤í˘Ÿ@“¯Å $ºÅ
kæaña-pratiyogî pariñâmâparânta-nirgrâhyaï kramaï
kæaña = moment
pratiyogî = corresponding
pariñâma = transformation
apara = other
anta = end
nirgrâhyaï = graspable
kramaï = sequence, flow, succession
One can see that the flow is actually a series of discrete events, each corresponding to the merest
instant of time, in which one form becomes another.
70. IV.34 ¥‹¡ŒŸ¨@À›≥æŸ≤ŸÄ í‹®Ÿ≤ŸÄ ¥˘⁄™¥˘–∆Å éÁ∆≈æÄ —∆¬¥¥˘⁄™œ§Ÿ ∆Ÿ ⁄ò⁄™À#Â⁄¿⁄™
puruæârtha-åûnyânâä guñânâm pratiprasavaï kâivalyaä svarûpa-pratiæøhâ vâ citi-åakter iti
puruæa = pure awareness
artha = meaning, purpose, approach, object
åûnyânâä = empty
guñânâm = fundamental qualities of nature
prati = with regard to, toward, reversing
prasavaï = flow, motion, creation, inception
kâivalyaä = emancipation, isolation of pure awareness
sva = own
rûpa = form
pratiæøhâ = foundation
vâ = or
citi = pure seeing
åakteï = power
iti = that’s all, finis
Freedom is at hand when the fundamental qualities of nature, each of their transformations witnessed
at the moment of its inception, are recognized as irrelevant to pure awareness; it stands alone,
grounded in its very nature, the power of pure seeing.
That is all.
71. Sanskrit-English glossary
Each of the Sanskrit terms in the Yoga-Sûtra appears below. To make this glossary more accessible to
readers unfamiliar with Sanskrit, terms have been transliterated to the Roman alphabet, rather than
appearing in devanâgarî script, and compiled in Roman alphabetical order. In many cases they have also
been presented with the grammatical endings used by Patañjali, as well as their root forms, which are
often a different part of speech and may have a somewhat different meaning. Parentheses indicate where
each Sanskrit term can be found in the Yoga-Sûtra. To sound out Sanskrit words correctly, see the
Sanskrit Pronunciation Guide on page 3; to compare to Sanskrit rendered in devanâgarî script, see
accompanying link, Sanskrit Alphabet (PDF).
a = extending to
âbhâsaä = luminosity (IV.19)
abhâva = non-existence, non-becoming, disappearance (I.10, 29; II.25; IV.11)
abhibhava = subjugation, suppression, submergence (III.9)
abhijâtasya = faultless, transparent (I.41)
abhimata = desired (I.39)
abhiniveåâï = self-preservation (II.3,9)
abhivyaktiï = manifestation (IV.8)
abhyantara = internal (II.50,51)
abhyâsa = practice, action, method (I.12,13,18,32)
âdaråa = seeing (III.38)
âdayaï = et cetera (II.34)
adhigamaï = attainment (I.29)
adhimâtrâ, adhimâtratvât = extreme, intense (I.22)
adhiæøâtëtvaä = supremacy (III.50)
adhva = path, route (IV.12)
adhyâsât = superimposition (III.17)
adhyâtma = innermost self (I.47)
adi = others (III.23,47)
âdiæu, âdîni = and the others, et cetera (III.25,41)
adëæøa = unseen (II.12)
âgamâï = testimony from a teacher or traditional texts (I.7)
agrya = pointed (II.41)
ahaäkâra = ‘I-maker’, source of egoism; the sense that identification is occurring
ahimsâ = not harming (II.30,35)
âjõâna = ignorance (II.34)
ajõâtam = not known (IV.17)
akalpitâ = not feasible, impossible (III.45)
âkâra = shape (IV.22)
akarañam = without cause (III.51)
âkâåayoï = space, ether (III.42,43)
akliæøâï = benign (I.5)
akramam = not in sequence, simultaneous (III.56)
akëæñaä = not black (IV.7)
âkæepî = transcending (II.51)
akusîdasya = one without greed (IV.29)
72. alabdha = failing to attain (I.30)
âlambanâ = resting on (I.10,38)
âlambanaiï = support, object (IV.11)
âlasya = laziness (I.30)
aliòga, aliògâni = without form (I.45; II.19)
âlokaï = illumination, flashes of brilliance (III.5,26)
alpam = little (IV.31)
anabhighâtaï = insulation, being beyond disturbance (II.48; III.46)
anâditvaä = without beginning (IV.10)
anâgatam = future (II.16; III.16; IV.12)
ânanda = bliss, joy (I.17)
ananta = endless, boundless (II.34,47)
ânantaryaä = succession (IV.9)
ânantyât = infinity, the boundless (IV.31)
anâåayam = not involving the store of latent impressions (IV.6)
anaæøaä = not ceased (II.22)
anâtmasu = not self (II.5)
anavacchedât = unbounded, continuous (I.26; III.54)
anavacchinnâï = unlimited, irrespective of (II.31)
anavadhârañam = not perceiving (IV.20)
anavasthitatvâni = inconstancy, instability (I.30)
anekeæâä = many (IV.5)
aògam, aògâni = limb, component (I.31; III.7,8)
añima = the power to become minutely small (III.47)
aniæøa = undesirable (III.52)
anitya = impermanent (II.5)
aõjanatâ = saturation, taking the form of something else (I.41)
anta = end (IV.33)
antaï = extending from...to (I.40)
antar = inner (III.7)
antara = other (IV.2,21)
antarâya = obstacle (I.29,30)
antardhânam = invisibility, disappearance (III.21)
añu = minute, infinitesimal (I.40)
anubhûta = experienced (I.11)
anugamât = going with, following, accompanying (I.17)
anuguñânâm = going with, following, accompanying (IV.8)
anukâra = imitation, following suit (II.54)
anumâna = inference (I.7,49)
anumoditâ = approved (II.37)
anupaåyaï = to behold (II.20)
anupâtî = following, relying upon (I.9; III.14)
ânuåâsanam = teaching, exposition (I.1)
anuåayî = following (II.7,8)
anuåravika = heard, learned (I.15)
anuæøhânât = performance, practice (II.28)
anuttamaï = unsurpassed (II.42)
anvaya = pervasiveness, relation (III.45,48)
anvayaï = connected to, permeated (III.9)
anyaï = other (I.18,49,50; II.22)
anyatâ = distinction (III.50,54)
73. anyatvam = differentiation, variation (III.15)
apara = other (IV.33)
aparâmëæøaï = untouched, unaffected (I.24)
aparânta = death (III.23; IV.33)
aparigrahâ = not being acquisitive (II.30,39)
apariñâmitvât = immutability (IV.18)
âpattau = assumes, occurs (IV.22)
apavarga = emancipation, liberation (II.18)
apekæitvât = necessity (IV.17)
apetasya = removed (IV.31)
api = also (I.22,26,29,51; II.9,20,22; III.8,51; IV.9,24,29)
apramâñakaä = unobserved (IV.16)
apratisaòkramâyâï = immobile, unchanging (IV.22)
aprayojakam = not causing (IV.3)
apuñya = bad, evil (I.33; II.14)
âpûrât = overflow (IV.2)
ariæøebhyaï = signs, omens (III.23)
artha = meaning, purpose, approach, object (I.28,32,42,43; II.2,18,21,22; III.3,36; IV.23,24)
arthata = regarding the meaning of something (III.11)
arthatvât = function, role (I.49; III.36)
asaòkîrnayoï = unmixed (III.36)
asampramoæaï = not allowing to steal away (I.11)
asamprayoge = uncoupling (II.54)
asansargaï = freedom from contact (II.40)
âsana = posture (II.29,46)
asaòga = without touching (III.40)
asaòkhyeya = countless (IV.24)
âsannaï = near (I.21)
âåayaï = store, residuum (I.24; II.12)
âsevitaï = cultivated (I.14)
âåiæaï = primordial will to exist (IV.10)
asmitâ = the sense of ‘I’, egoism (I.17; II.3,6; IV.4)
âåraya = basis, foundation (IV.11)
âårayatvam = rest on (II.36)
asteya = not stealing (II.30,37)
aæøâu = eight (II.29)
asti = exist (IV.12)
aåuci = impure (II.5)
aåuddhi = impurity (II.43)
aåukla = not white (IV.7)
âsvâda = tasting (III.37)
asya = his (I.40)
atad = not that (I.8)
atha = now (I.1)
atiprasaògaï = regress (IV.21)
atîta = past (III.16; IV.12)
âtma, âtmakaä, âtmânaï = self, essence (II.5,21,41; IV.25)
âtmatâ = selfhood (II.6; IV.13)
atyanta = absolutely (III.36)
auæadhi = herb (IV.1)
âvarañam = covering, veil, layer (II.52; III.44; IV.31)