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¥™°ú⁄ƒæËí–›&
The Yoga-Sûtra of Patañjali
 Sanskrit-English Translation & Glossary




           Chip Hartranft
Table of contents
Sanskrit pronunciation guide             Page 3

Sanskrit-English translation                  4

Sanskrit-English glossary                    71

Bibliography                                 84

About the author                             86




                   Copyright © 2003
                   All Rights Reserved
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)
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.

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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.
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.
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.
I.16   ™´¥¿Ä ¥‹¡Œë柙‰í@‹®∆Ê™‡œ©æºÎ
tat param puruæa-khyâter guña-vaitëæñyam

tat = this
param = ultimate, highest, purest
puruæa = pure awareness
khyâteï = clear seeing
guña = fundamental qualities of nature
vaitëæñyam = without wanting or attachment

When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as
 independent from the fundamental qualities of nature.



I.17   ⁄∆™éõ⁄∆òŸ¿Ÿ≤≥ÆŸ⁄—º™Ÿ¬¥Ÿ≤‹íºŸ™Î –Ω¥˘◊Ÿ™Å
vitarka-vicârânandâsmitâ-rûpânugamât samprajõâtaï

vitarka = analytical thinking
vicâra = insight, reflection
ânanda = bliss, joy
asmitâ = sense of self, I-am-ness
rûpa = form
anugamât = going with, following, accompanying
samprajõâtaï = cognitive

At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight,
   bliss, or feeling like a self.



I.18   ⁄∆¿Ÿº¥˘´æ柪柖¥›∆@Å –~—響À‰ŒËÉ≥æÅ
virâma-pratyayâbhyâsa-pûrvaï saäsk¯ara-åeæo ‘nyaï

virâma = cessation
pratyaya = perception, thought, intention, representation
abhyâsa = practice, action, method
pûrvaï = earlier
saäsk¯ara = latent impressions
åeæaï = store, residuum
anyaï = other

Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall
   away, leaving only a store of latent impressions in the depth memory.

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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.
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.
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.
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.

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yogasutrapatanjali
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.
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.
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.
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.

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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.
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.
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.
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.

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–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.
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.
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.
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.

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Basic Mandarin Chinese | Lesson 5 | Greetings and pleasantries
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II.14   ™‰ jÆ¥⁄¿™Ÿ¥∂ƒŸÅ ¥‹©æŸ¥‹©æ“‰™‹´∆Ÿ™Î
te hlâda-paritâpa-phalâï puñyâpuñya-hetutvât

te = they, these
hlâda = delight
paritâpa = anguish
phalâï = fruit
puñya = good, virtuous
apuñya = bad, evil
hetutvât = causality

This life will be marked by delight or anguish, in proportion to those good or bad actions that created
  its store of latent impressions.



II.15   ¥⁄¿®Ÿº™Ÿ¥–~—響ƋÅêÊí‹@®∆‡⁄%⁄∆¿Ë∞Ÿôò Æ‹Å꺉∆ –∆@Ä ⁄∆∆‰⁄é≤Å
pariñâma-tâpa-saäskâra-duïkhair guña-vëtti-virodhâc ca duïkham eva sarvam vivekinaï

pariñâma = transformation
tâpa = anguish
saäskâra = latent impressions
duïkhaiï = distress, pain, suffering
guña = fundamental qualities of nature
vëtti = patterning, turnings, movements
virodhât = conflict, opposition
ca = and
duïkham = distress, pain, suffering
eva = thus
sarvam = all
vivekinaï = a person of discrimination

The wise see suffering in all experience, whether from the anguish of impermanence, or from latent
  impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature
  vie for ascendancy.



II.16   “‰æÄ Æ‹Åêº≤Ÿí™ºÎ
heyaä duïkham anâgatam

heyaä = overcome, overwhelmed
duïkham = distress, pain, suffering
anâgatam = future

But suffering that has not yet arisen can be prevented.
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.
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.
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.

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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.
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.
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.
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.

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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

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.
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.
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.
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.

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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.
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.
⁄∆∫›⁄™¥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.
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.

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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.
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.
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.
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.

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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.
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.
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.
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.

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III.30   ≤Ÿ⁄∫ò$ éŸæ…曓◊Ÿ≤ºÎ
nâbhi-cakre kâya-vyûha-jõânam

nâbhi = navel
cakre = wheel, energy center
kâya = body
vyûha = arrangement
jõânam = knowledge

Focusing with perfect discipline on the navel energy center yields insight about the organization of
  the body.



III.31   驧雥‰ ’›⁄´¥¥Ÿ–Ÿ⁄≤∆‡⁄%Å
kañøha-kûpe kæut-pipâsâ-nivëttiï

kañøha = throat
kûpe = pit, well, cavity
kæut = hunger
pipâsâ = thirst
nivëttiï = cessation

Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst.



III.32   雺@≤Ÿ•ÒŸÄ —¨Êæ@ºÎ
kûrma-nâèyâä sthairyam

kûrma = tortoise
nâèyâä = channel, duct
sthairyam = being settled in

Focusing with perfect discipline on the ‘tortoise channel’, one cultivates steadiness.



III.33   º›∞@ùæË⁄™⁄Œ ⁄–ØÛÆÀ@≤ºÎ
mûrdha-jyotiæi siddha-daråanam

mûrdha = head, crown
jyotiæi = light
siddha = perfected one
daråanam = vision, perspective

Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of
  the perfected ones.
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.
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.
III.40   ÜÆŸ≤úæŸùúƒ¥óÏé©¢éŸ⁄Æœ∆–óÓ Ü´$Ÿ⁄≥™Ã
udâna-jayâj jala-paòka-kañøakâdiævasaòga utkrântiå ca

udâna = uppermost region of energy flow, or prana
jayât = mastery
jala = water
paòka = mud
kañøaka = thorn
âdiæu = and the others, et cetera
asaòga = without touching
utkrântiï = rising up
ca = and

By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and
  other obstacles without touching down, but rather floating over them.



III.41   –ºŸ≤úæŸùù∆ƒ≤ºÎ
samâna-jayâj jvalanam

samâna = energy flow through the solar plexus
jayât = mastery
jvalanam = radiance

By mastering the flow of energy through the solar plexus, one becomes radiant.



III.42   Ã˘Ë&ŸéŸÀæËÅ –Ω∏≥∞–Ä溟⁄¶…æÄ Ã˘Ë&ºÎ
årotrâkâåayoï sambandha-saäyamâd divyaä årotram

årotra = of hearing
âkâåayoï = space, ether
sambandha = relationship
saäyamât = constraint, perfect discipline
divyaä = divine
årotram = faculty of hearing

By focusing with perfect discipline on the way sound travels through the ether, one acquires divine
  hearing.

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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.
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.
III.47   ¬¥ƒŸ∆©æ∏ƒ∆ú˚–Ä“≤≤´∆Ÿ⁄≤ éŸæ–Ω¥™Î
rûpa-lâvañya-bala-vajra-saähananatvâni kâya-sampat

rûpa = form
lâvañya = grace
bala = strength
vajra = diamond
saähananatvâni = durability, firmness
kâya = body
sampat = perfection

This perfection includes beauty, grace, strength, and the durability of a diamond.

III.48   í˘“®—∆¬¥Ÿ⁄—º™Ÿ≥∆柨@∆^∆–Ä溟⁄Æ⁄≥Æ˙æúæÅ
grahaña-svarûpâsmitânvayârthavattva-saäyamâd indriya-jayaï

grahaña = grasping, perceiving
sva = own
rûpa = form
asmitâ = the sense of ‘I’, egoism
anvaya = pervasiveness, relation
artha = meaning, purpose, approach
vattva = function
saäyamât = constraint, perfect discipline
indriya = sensory apparatus
jayaï = mastery

By observing the various aspects of the sense organs - their processes of perception, intrinsic natures,
  identification as self, interconnectedness, purposes - with perfect discipline, one masters them.



III.49   ™™Ë º≤Ëú⁄∆´∆Ä ⁄∆é¿®∫Ÿ∆Å ¥˘∞Ÿ≤úæÃ
tato mano-javitvam vikaraña-bhâvaï pradhâna-jayaå ca

tataï = therefore, from these, from that
manaï = mind
javitvam = quickness
vikaraña = without organs
bhâvaï = condition, state
pradhâna = foundation, matrix
jayaï = mastery
ca = and

Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no
  longer in the sway of the phenomenal world.




III.50   –^∆¥‹¡ŒŸ≥晟ëæŸ⁄™ºŸ&—æ –∆@∫Ÿ∆Ÿ⁄∞œ§Ÿ™‡´∆Ä –∆@◊Ÿ™‡´∆Ä ò
sattva-puruæânyatâ-khyâti-mâtrasya sarva-bhâvâdhiæøâtëtvaä sarva-jõâtëtvaä ca
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.

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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.
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.
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.
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.

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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.
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.
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.
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.

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what is wisdom?how to be reborn by godhow to have wisdom
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.
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.
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.
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.

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THERE IS ALWAYS A BETTER WAY BY Alfayo Elias
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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.
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.
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)
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)

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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)
avasthâ = condition (III.13)
avasthânam = state of abiding (I.3)
âveåaï = entering (III.39)
avidyâ = lack of wisdom, ignorance of one’s true nature (II.3,4,5,24)
aviplavâ = continuous, uninterrupted (II.26)
avirati = hedonism (I.30)
aviæayî = not present, absent (III.20)
aviåeæa = indistinct (II.19; III.36)
avyapadeåya = unmanifest (III.14)
âyuï = span of life (II.13)
bâdhane = repelling (II.33)
bahiï = external (III.8,44)
bâhya = external (II.50,51)
bala = powers, strengths (III.26,48)
balâni = powers, strengths (III.25)
bandhaï = binding (III.1,39)
bharâ = bearing (I.48)
bhâraä = load (IV.26)
bhaumâ = at a level (II.31)
bhava = being, becoming (I.19)
bhavah = condition, state (III.49,50; IV.25)
bhâvanâ = realizing, becoming (II.2; IV.25)
bhâvanam = realizing, becoming (I.28; II.33,34)
bhâvanâtaï = radiating, projecting (I.33)
bhedaï = division, difference (IV.3,5,12,15)
bhogâï = experience, enjoyment (II.13,18; III.36)
bhrânti = false (I.30)
bhûmiï = rooted, grounded (I.14; III.6); stage (II.27)
bhûmiï = stage, level (II.27)
bhûmikatva = developmental stages (I.30)
bhûta = element, being (II.18; III.13,17,45)
bhûtatvât = actuality, being (III.20)
bhuvana = world (III.27)
bîjam = seed, source (I.25; III.51)
brahmacarya = celibacy, impeccable conduct (II.30,38)
buddhi, buddheï = perception, intelligence (IV.21,22)
ca = and, but (I.29,44,45; II.2,15,41,53; III.20,23,39,40,43,46,49,50,55; IV.10,16,20,21)
cakre = wheel, energy center (III.30)
cakæuï = eye (III.21)
candre = moon (III.28)
caturthaï = fourth (II.51)
cetanâ = consciousness (I.29)
chidreæu = gap (IV.27)
citeï = pure awareness (IV.22,34)
citram = variegated, spotted (IV.24)
citta = consciousness (I.2,30,33,37; II.54; III.1,9,11,12,19,35,39; IV.4,5,15,16,17,18,21,23,26)
daråana = vision, perspective, systematic view, philosophy (I.30; II.6,41; III.33)
daråina = one who sees (IV.25)
daurmanasya = depression (I.31)
deåa = place (II.31,50; III.1,54; IV.9)
devatâ = deity (II.44)
dhârañâ = concentration (II.29,53; III.1)
dharma = property, visible form, constituent substance (III.13,14,46; IV.12,29)
dharmî = substrate, substance (III.14)
dhruve = polestar (III.29)
dhyânât = meditative absorption (I.39; II.11,29; III.2; IV.6)
dîptiï = radiance (II.28)
dîrgha = long (I.14; II.50)
divyaä = divine (III.42)
doæa = imperfection, flaw (III.51)
draæøë = seer, witness, pure awareness (II.17,20; IV.23)
draæøâ, draæøuï = seer, witness, pure awareness (I.3; II.20)
dëèha = firmly (I.14)
dëg = witness, see-er (II.6)
dëåi = seeing (II.20,25)
dëæøa = seen, perceptible (I.15; II.12)
dëåya, dëåyayoï, dëåye = what is seen (II.17,18,21; IV.21,23)
dëåyatvât = seen-ness (IV.19)
duïkha = distress, pain, suffering (I.31,33; II.5,8,15,16,34)
dvandva = play of opposites, dualities (II.48)
dveæa = aversion (II.3,8)
ejayatva = trembling (I.31)
eka = one (I.32; II.6,41; IV.5,9,16,20)
ekâgratayoï, ekâgrya = one-pointedness, focus (II.41; III.11,12)
ekatra = in one, as one (III.4)
ekatvât = oneness (IV.14)
eæâm = of these (IV.11,28)
etaya = by this (I.44)
ete = these (II.31)
etena = by this (III.13)
eva = thus (I.44,46; II.15,21; III.3; IV.8)
gamanam = travel (III.43)
gati = flow (II.49; III.29)
grahaña = grasping, perceiving (I.41; III.48)
grahîtë = one who grasps, perceiver (I.41)
grâhya = to be received, perceived (III.21)
grâhyeæu = grasped, object of perception (I.41)
guña = fundamental quality of nature (I.16; II.15,19; IV.13,32,34)
guruï = teacher, mentor (I.26)
hânaä = cessation (II.25,26; IV.28)
hasti = elephant (III.26)
hetuï = cause, reason (II.17,23,24; III.15; IV.11)
hetutvât = causality (II.14)
heyâï = overcome, overwhelmed (II.10,11,16,17)
himsâ = harming (II.34)
hlâda = delight (II.14)
hëdaye = heart (III.35)
indriya = sensory apparatus (II.18,41,43,54,55; III.13,48)
iæøa = desired (II.44)
îåvara = divine ideal of pure awareness (I.23,24; II.1,32,45)
itaratra = otherwise (I.4)
itareæâm = others (I.20; IV.7)
itaretara = one another (III.17)
iti = thus, that’s all (II.34; III.55,56; IV.34)
iva = like, thus, as it were (I.41,43; II.6,54; III.3)
jaï = born of (I.50; III.53,55; IV.1)
jala = water (III.40)
jam = born (III.54,56; IV.6)
janma = birth (II.12,39; IV.1)
japaï = repetition, intonation (I.28)
jâti = birth, rank (II.13,31; III.18,54; IV.2,9)
javitvam = quickness (III.49)
jaya = mastery (II.41; III.5,40,41,45,48,49)
jâyante = occur, are produced (III.37)
jõatva = knowing (I.25)
jõâna = knowledge, insight (I.8,9,38,42; II.28; III.16,17,18,19,23,26,27,28,29,36,53,55; IV.31)
jõâta = known (IV.17,18)
jõâtëtvaä = omniscience (III.50)
jõeyam= to be known (IV.31)
jugupsâ = disinclination, detachment (II.40)
jvalanam = radiance (III.41)
jyotiæi = light (III.33)
jyotiæmatî = luminous (I.36)
kaivalyam = emancipation, isolation of pure awareness (II.25; III.51,56; IV.26,34)
kâla = time (I.14; II.31,50; IV.9)
kâlena = by time, temporally (I.26)
kañøaka = thorn (III.40)
kañøha = throat (III.31)
karañât = making, observing (III.18)
karaña = cause, making, perception (II.2; III.39,40)
kârita = caused to be done, instigated (II.34)
kâritvât = activity (IV.24)
karma = action (I.24; II.12; III.23; IV.7,30)
karuñâ = compassion (I.33)
kathantâ = understanding why (II.39)
kâya = body (II.43; III.21,30,43,46,47)
khyâteï, khyâtiï = seeing (I.16; II.5,26,28 ; III.51; IV.29)
kiä = what (IV.16)
kleåa = cause of suffering, corruption, hindrance, affliction, poison (I.24; II.2,3,12,13; IV.30)
kleåavat = like the causes of suffering (IV.28)
kliæøa = hurtful (I.5)
krama = sequence, flow, succession (III.15,53; IV.32,33)
kriyâ = action (II.1,36; II.18)
krodha = anger (II.34)
këta = done, accomplished (II.22; IV.32)
kæaña = moment (II.9,52; IV.33)
kæayaï = disappearance (II.43; III.11,45
kæaye, kæayât = dwindling, decreasing (II.28, 43; III.52)
kæetram = field (II.4)
kæetrikavat = like a farmer (IV.3)
kæîña = dwindled, decreased (I.41)
kæîyate = disappears (II.52)
kæut = hunger (III.31)

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滑铁卢大学毕业证(waterloo毕业证)
When The Sea Roars (Slideshow by: Kal-el)
When The Sea Roars (Slideshow by: Kal-el)When The Sea Roars (Slideshow by: Kal-el)
When The Sea Roars (Slideshow by: Kal-el)

The sea, once it casts its spell, holds one in its net of wonder forever. - Jacques Yves Cousteau

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The Yoga-Sûtra of Patañjali
The Yoga-Sûtra of Patañjali

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The Yoga-Sûtra of Patañjali

  • 1. ¥™°ú⁄ƒæËí–›& The Yoga-Sûtra of Patañjali Sanskrit-English Translation & Glossary Chip Hartranft
  • 2. Table of contents Sanskrit pronunciation guide Page 3 Sanskrit-English translation 4 Sanskrit-English glossary 71 Bibliography 84 About the author 86 Copyright © 2003 All Rights Reserved
  • 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Štatra 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.
  • 8. I.16 ™´¥¿Ä ¥‹¡Œë柙‰í@‹®∆Ê™‡œ©æºÎ tat param puruæa-khyâter guña-vaitëæñyam tat = this param = ultimate, highest, purest puruæa = pure awareness khyâteï = clear seeing guña = fundamental qualities of nature vaitëæñyam = without wanting or attachment When the ultimate level of non-reaction has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature. I.17 ⁄∆™éõ⁄∆òŸ¿Ÿ≤≥ÆŸ⁄—º™Ÿ¬¥Ÿ≤‹íºŸ™Î –Ω¥˘◊Ÿ™Å vitarka-vicârânandâsmitâ-rûpânugamât samprajõâtaï vitarka = analytical thinking vicâra = insight, reflection ânanda = bliss, joy asmitâ = sense of self, I-am-ness rûpa = form anugamât = going with, following, accompanying samprajõâtaï = cognitive At first, the stilling process is accompanied by four kinds of cognition: analytical thinking, insight, bliss, or feeling like a self. I.18 ⁄∆¿Ÿº¥˘´æ柪柖¥›∆@Å –~—響À‰ŒËÉ≥æÅ virâma-pratyayâbhyâsa-pûrvaï saäsk¯ara-åeæo ‘nyaï virâma = cessation pratyaya = perception, thought, intention, representation abhyâsa = practice, action, method pûrvaï = earlier saäsk¯ara = latent impressions åeæaï = store, residuum anyaï = other Later, after one practices steadily to bring all thought to a standstill, these four kinds of cognition fall away, leaving only a store of latent impressions in the depth memory.
  • 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∆à 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.
  • 25. II.14 ™‰ jÆ¥⁄¿™Ÿ¥∂ƒŸÅ ¥‹©æŸ¥‹©æ“‰™‹´∆Ÿ™Î te hlâda-paritâpa-phalâï puñyâpuñya-hetutvât te = they, these hlâda = delight paritâpa = anguish phalâï = fruit puñya = good, virtuous apuñya = bad, evil hetutvât = causality This life will be marked by delight or anguish, in proportion to those good or bad actions that created its store of latent impressions. II.15 ¥⁄¿®Ÿº™Ÿ¥–~—響ƋÅêÊí‹@®∆‡⁄%⁄∆¿Ë∞Ÿôò Æ‹Å꺉∆ –∆@Ä ⁄∆∆‰⁄é≤Å pariñâma-tâpa-saäskâra-duïkhair guña-vëtti-virodhâc ca duïkham eva sarvam vivekinaï pariñâma = transformation tâpa = anguish saäskâra = latent impressions duïkhaiï = distress, pain, suffering guña = fundamental qualities of nature vëtti = patterning, turnings, movements virodhât = conflict, opposition ca = and duïkham = distress, pain, suffering eva = thus sarvam = all vivekinaï = a person of discrimination The wise see suffering in all experience, whether from the anguish of impermanence, or from latent impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature vie for ascendancy. II.16 “‰æÄ Æ‹Åêº≤Ÿí™ºÎ heyaä duïkham anâgatam heyaä = overcome, overwhelmed duïkham = distress, pain, suffering anâgatam = future But suffering that has not yet arisen can be prevented.
  • 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Šahimsâ-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Šåauca-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≤⁄∫Štato 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.
  • 49. III.30 ≤Ÿ⁄∫ò$ éŸæ…曓◊Ÿ≤ºÎ nâbhi-cakre kâya-vyûha-jõânam nâbhi = navel cakre = wheel, energy center kâya = body vyûha = arrangement jõânam = knowledge Focusing with perfect discipline on the navel energy center yields insight about the organization of the body. III.31 驧雥‰ ’›⁄´¥¥Ÿ–Ÿ⁄≤∆‡⁄%Å kañøha-kûpe kæut-pipâsâ-nivëttiï kañøha = throat kûpe = pit, well, cavity kæut = hunger pipâsâ = thirst nivëttiï = cessation Focusing with perfect discipline on the pit of the throat eradicates hunger and thirst. III.32 雺@≤Ÿ•ÒŸÄ —¨Êæ@ºÎ kûrma-nâèyâä sthairyam kûrma = tortoise nâèyâä = channel, duct sthairyam = being settled in Focusing with perfect discipline on the ‘tortoise channel’, one cultivates steadiness. III.33 º›∞@ùæË⁄™⁄Œ ⁄–ØÛÆÀ@≤ºÎ mûrdha-jyotiæi siddha-daråanam mûrdha = head, crown jyotiæi = light siddha = perfected one daråanam = vision, perspective Focusing with perfect discipline on the light in the crown of the head, one acquires the perspective of the perfected ones.
  • 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.
  • 52. III.40 ÜÆŸ≤úæŸùúƒ¥óÏé©¢éŸ⁄Æœ∆–óÓ Ü´$Ÿ⁄≥™Ã udâna-jayâj jala-paòka-kañøakâdiævasaòga utkrântiå ca udâna = uppermost region of energy flow, or prana jayât = mastery jala = water paòka = mud kañøaka = thorn âdiæu = and the others, et cetera asaòga = without touching utkrântiï = rising up ca = and By mastering the flow of energy in the head and neck, one can walk through water, mud, thorns, and other obstacles without touching down, but rather floating over them. III.41 –ºŸ≤úæŸùù∆ƒ≤ºÎ samâna-jayâj jvalanam samâna = energy flow through the solar plexus jayât = mastery jvalanam = radiance By mastering the flow of energy through the solar plexus, one becomes radiant. III.42 Ã˘Ë&ŸéŸÀæËÅ –Ω∏≥∞–Ä溟⁄¶…æÄ Ã˘Ë&ºÎ årotrâkâåayoï sambandha-saäyamâd divyaä årotram årotra = of hearing âkâåayoï = space, ether sambandha = relationship saäyamât = constraint, perfect discipline divyaä = divine årotram = faculty of hearing By focusing with perfect discipline on the way sound travels through the ether, one acquires divine hearing.
  • 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@≤⁄∫à 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.
  • 55. III.47 ¬¥ƒŸ∆©æ∏ƒ∆ú˚–Ä“≤≤´∆Ÿ⁄≤ éŸæ–Ω¥™Î rûpa-lâvañya-bala-vajra-saähananatvâni kâya-sampat rûpa = form lâvañya = grace bala = strength vajra = diamond saähananatvâni = durability, firmness kâya = body sampat = perfection This perfection includes beauty, grace, strength, and the durability of a diamond. III.48 í˘“®—∆¬¥Ÿ⁄—º™Ÿ≥∆柨@∆^∆–Ä溟⁄Æ⁄≥Æ˙æúæÅ grahaña-svarûpâsmitânvayârthavattva-saäyamâd indriya-jayaï grahaña = grasping, perceiving sva = own rûpa = form asmitâ = the sense of ‘I’, egoism anvaya = pervasiveness, relation artha = meaning, purpose, approach vattva = function saäyamât = constraint, perfect discipline indriya = sensory apparatus jayaï = mastery By observing the various aspects of the sense organs - their processes of perception, intrinsic natures, identification as self, interconnectedness, purposes - with perfect discipline, one masters them. III.49 ™™Ë º≤Ëú⁄∆´∆Ä ⁄∆é¿®∫Ÿ∆Å ¥˘∞Ÿ≤úæà tato mano-javitvam vikaraña-bhâvaï pradhâna-jayaå ca tataï = therefore, from these, from that manaï = mind javitvam = quickness vikaraña = without organs bhâvaï = condition, state pradhâna = foundation, matrix jayaï = mastery ca = and Then, free from the constraints of their organs, the senses perceive with the quickness of the mind, no longer in the sway of the phenomenal world. III.50 –^∆¥‹¡ŒŸ≥晟ëæŸ⁄™ºŸ&—æ –∆@∫Ÿ∆Ÿ⁄∞œ§Ÿ™‡´∆Ä –∆@◊Ÿ™‡´∆Ä ò sattva-puruæânyatâ-khyâti-mâtrasya sarva-bhâvâdhiæøâtëtvaä sarva-jõâtëtvaä ca
  • 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Πna 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)
  • 74. avasthâ = condition (III.13) avasthânam = state of abiding (I.3) âveåaï = entering (III.39) avidyâ = lack of wisdom, ignorance of one’s true nature (II.3,4,5,24) aviplavâ = continuous, uninterrupted (II.26) avirati = hedonism (I.30) aviæayî = not present, absent (III.20) aviåeæa = indistinct (II.19; III.36) avyapadeåya = unmanifest (III.14) âyuï = span of life (II.13) bâdhane = repelling (II.33) bahiï = external (III.8,44) bâhya = external (II.50,51) bala = powers, strengths (III.26,48) balâni = powers, strengths (III.25) bandhaï = binding (III.1,39) bharâ = bearing (I.48) bhâraä = load (IV.26) bhaumâ = at a level (II.31) bhava = being, becoming (I.19) bhavah = condition, state (III.49,50; IV.25) bhâvanâ = realizing, becoming (II.2; IV.25) bhâvanam = realizing, becoming (I.28; II.33,34) bhâvanâtaï = radiating, projecting (I.33) bhedaï = division, difference (IV.3,5,12,15) bhogâï = experience, enjoyment (II.13,18; III.36) bhrânti = false (I.30) bhûmiï = rooted, grounded (I.14; III.6); stage (II.27) bhûmiï = stage, level (II.27) bhûmikatva = developmental stages (I.30) bhûta = element, being (II.18; III.13,17,45) bhûtatvât = actuality, being (III.20) bhuvana = world (III.27) bîjam = seed, source (I.25; III.51) brahmacarya = celibacy, impeccable conduct (II.30,38) buddhi, buddheï = perception, intelligence (IV.21,22) ca = and, but (I.29,44,45; II.2,15,41,53; III.20,23,39,40,43,46,49,50,55; IV.10,16,20,21) cakre = wheel, energy center (III.30) cakæuï = eye (III.21) candre = moon (III.28) caturthaï = fourth (II.51) cetanâ = consciousness (I.29) chidreæu = gap (IV.27) citeï = pure awareness (IV.22,34) citram = variegated, spotted (IV.24) citta = consciousness (I.2,30,33,37; II.54; III.1,9,11,12,19,35,39; IV.4,5,15,16,17,18,21,23,26) daråana = vision, perspective, systematic view, philosophy (I.30; II.6,41; III.33) daråina = one who sees (IV.25) daurmanasya = depression (I.31) deåa = place (II.31,50; III.1,54; IV.9) devatâ = deity (II.44)
  • 75. dhârañâ = concentration (II.29,53; III.1) dharma = property, visible form, constituent substance (III.13,14,46; IV.12,29) dharmî = substrate, substance (III.14) dhruve = polestar (III.29) dhyânât = meditative absorption (I.39; II.11,29; III.2; IV.6) dîptiï = radiance (II.28) dîrgha = long (I.14; II.50) divyaä = divine (III.42) doæa = imperfection, flaw (III.51) draæøë = seer, witness, pure awareness (II.17,20; IV.23) draæøâ, draæøuï = seer, witness, pure awareness (I.3; II.20) dëèha = firmly (I.14) dëg = witness, see-er (II.6) dëåi = seeing (II.20,25) dëæøa = seen, perceptible (I.15; II.12) dëåya, dëåyayoï, dëåye = what is seen (II.17,18,21; IV.21,23) dëåyatvât = seen-ness (IV.19) duïkha = distress, pain, suffering (I.31,33; II.5,8,15,16,34) dvandva = play of opposites, dualities (II.48) dveæa = aversion (II.3,8) ejayatva = trembling (I.31) eka = one (I.32; II.6,41; IV.5,9,16,20) ekâgratayoï, ekâgrya = one-pointedness, focus (II.41; III.11,12) ekatra = in one, as one (III.4) ekatvât = oneness (IV.14) eæâm = of these (IV.11,28) etaya = by this (I.44) ete = these (II.31) etena = by this (III.13) eva = thus (I.44,46; II.15,21; III.3; IV.8) gamanam = travel (III.43) gati = flow (II.49; III.29) grahaña = grasping, perceiving (I.41; III.48) grahîtë = one who grasps, perceiver (I.41) grâhya = to be received, perceived (III.21) grâhyeæu = grasped, object of perception (I.41) guña = fundamental quality of nature (I.16; II.15,19; IV.13,32,34) guruï = teacher, mentor (I.26) hânaä = cessation (II.25,26; IV.28) hasti = elephant (III.26) hetuï = cause, reason (II.17,23,24; III.15; IV.11) hetutvât = causality (II.14) heyâï = overcome, overwhelmed (II.10,11,16,17) himsâ = harming (II.34) hlâda = delight (II.14) hëdaye = heart (III.35) indriya = sensory apparatus (II.18,41,43,54,55; III.13,48) iæøa = desired (II.44) îåvara = divine ideal of pure awareness (I.23,24; II.1,32,45) itaratra = otherwise (I.4) itareæâm = others (I.20; IV.7)
  • 76. itaretara = one another (III.17) iti = thus, that’s all (II.34; III.55,56; IV.34) iva = like, thus, as it were (I.41,43; II.6,54; III.3) jaï = born of (I.50; III.53,55; IV.1) jala = water (III.40) jam = born (III.54,56; IV.6) janma = birth (II.12,39; IV.1) japaï = repetition, intonation (I.28) jâti = birth, rank (II.13,31; III.18,54; IV.2,9) javitvam = quickness (III.49) jaya = mastery (II.41; III.5,40,41,45,48,49) jâyante = occur, are produced (III.37) jõatva = knowing (I.25) jõâna = knowledge, insight (I.8,9,38,42; II.28; III.16,17,18,19,23,26,27,28,29,36,53,55; IV.31) jõâta = known (IV.17,18) jõâtëtvaä = omniscience (III.50) jõeyam= to be known (IV.31) jugupsâ = disinclination, detachment (II.40) jvalanam = radiance (III.41) jyotiæi = light (III.33) jyotiæmatî = luminous (I.36) kaivalyam = emancipation, isolation of pure awareness (II.25; III.51,56; IV.26,34) kâla = time (I.14; II.31,50; IV.9) kâlena = by time, temporally (I.26) kañøaka = thorn (III.40) kañøha = throat (III.31) karañât = making, observing (III.18) karaña = cause, making, perception (II.2; III.39,40) kârita = caused to be done, instigated (II.34) kâritvât = activity (IV.24) karma = action (I.24; II.12; III.23; IV.7,30) karuñâ = compassion (I.33) kathantâ = understanding why (II.39) kâya = body (II.43; III.21,30,43,46,47) khyâteï, khyâtiï = seeing (I.16; II.5,26,28 ; III.51; IV.29) kiä = what (IV.16) kleåa = cause of suffering, corruption, hindrance, affliction, poison (I.24; II.2,3,12,13; IV.30) kleåavat = like the causes of suffering (IV.28) kliæøa = hurtful (I.5) krama = sequence, flow, succession (III.15,53; IV.32,33) kriyâ = action (II.1,36; II.18) krodha = anger (II.34) këta = done, accomplished (II.22; IV.32) kæaña = moment (II.9,52; IV.33) kæayaï = disappearance (II.43; III.11,45 kæaye, kæayât = dwindling, decreasing (II.28, 43; III.52) kæetram = field (II.4) kæetrikavat = like a farmer (IV.3) kæîña = dwindled, decreased (I.41) kæîyate = disappears (II.52) kæut = hunger (III.31)