AS WE MENTIONED in the introduction, Living the Sutras is not meant to be a word-for-word transliteration of The Yoga Sutras but rather an approachable explanation. We share it here without the commentary to let you see how the threads connect.
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atha yoganushasanam (1:1)
Now we begin.
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yogash chitta-vrtti-nirodha (1:2)
Yoga is the mastery of the mind’s fluctuations.
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tada drastuh svarupe ‘vasthanam (1:3)
When the mind is steady and calm, we know our true nature.
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vrtti-sarupyam itaratra (1:4)
At other times, we follow the fluctuations of the mind.
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vrttaya panchatayyah klishtaklishtah (1:5)
There are five changing states of the mind and they are either detrimental or not.
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pramana-viparyaya-vikalpa-nidra-smrtayah (1:6)
They are correct knowledge, misperception, imagination, sleep, and memory.
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pratyakshanumanagamah pramanani (1:7)
The source of right knowledge is built on clear sense perception, logic, and verbal communication.
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viparyayo mithya-jnanam atad-rupa-pratishtham (1:8)
False knowledge comes from misperception.
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shabda-jnananupati vastu-shunyo vikalpah (1:9)
Misperception is conceptualizing or imagining something without any substance or reality as the basis.
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abhava-pratyayalambana vrttir nidra (1:10)
Absence of reality also arises from deep sleep without thought, dreams, or other movements of the mind.
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anubhuta-vishayasampramoshah smrtih (1:11)
Memory is a previous experience that hasn’t been forgotten.
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abhyasa-vairagyabhyam tan-nirodhah (1:12)
The mind’s fluctuations are stilled through practice and acceptance.
tatra sthitau yatno ’bhyasah (1:13)
Practice is the effort to steady the mind.
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sa tu dirgha-kala-nairantarya-satkarasevito drdha-bhumih (1:14)
The mind easily becomes steady when practice is consistent, sustained, and sincere.
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drshtanushravika-vishaya-vitrshnasya vashikara-samjna vairagyam (1:15)
Acceptance arises when we are free from craving.
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tat-param purusha-khyater guna-vaitrshnyam (1:16)
Supreme acceptance leads to understanding our true self and occurs when we allow for the changing nature of life.
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vitarka-vicharanandasmita-rupanugamat samprajnatah (1:17)
Samadhi is the process of complete absorption brought on by reasoning, reflection, joy, and self-understanding.
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virama-pratyayabhyasa-purvah samskara-shesho ‘nyah (1:18)
Samadhi is also the state at which we arrive when the mind is steady.
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bhava-pratyayo videha-prakrti-layanam (1:19)
Samadhi is a natural state for someone who is enlightened.
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shraddha-virya-smrti-samadhi-prajna-purvakah itaresham (1:20)
For the rest of us, we must use faith, passion, mindfulness, quiet, and good judgment to support our journey toward samadhi.
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tivra-samveganam asannah (1:21)
The state of samadhi comes quickly to the sincere and diligent.
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mrdu-madhyadhimatratvat tato’ pi visheshah (1:22)
The time necessary to reach the state of samadhi is based on the strength of our commitment to our practice—mild, medium, or intense.
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Ishvara-pranidhanad va (1:23)
The more direct method to reaching the state of samadhi is by surrendering to the divine plan.
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klesha-karma-vipakashayair aparamrshtah purusha-vishesha Ishvarah (1:24)
The divine plan is the source of our true nature and is flawless.
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tatra niratishayam sarvajna-bijam (1:25)
The divine is both all-knowing and knowledge itself.
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purvesham api guruh kalenanavachchedat (1:26)
The divine has always existed and is the supreme teacher.
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tasya vachakah pranavah (1:27)
The divine is expressed through the sound OM.
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taj-japas tad-artha-bhavanam (1:28)
Repeating and reflecting on OM reveals the meaning of the divine.
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tatah pratyak-chetanadhigamo’ py antarayabhavash cha (1:29)
We understand and experience our potential divinity by chanting and reflecting upon OM.
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vyadhi-styana-samshaya-pramadalasyavirati-bhranti-darshanalabdha-bhumikatvanavasthitatvani chitta-vikeshpas te ’ntarayah (1:30)
Illness, procrastination, doubt, carelessness, laziness, longing, confusion, apathy, and instability are the obstacles that create pain in various ways.
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duhkha-daurmanasyangam-ejayatva-shvasa-prashvasa vikshepa-saha-bhuvah (1:31)
The obstacles that cause suffering manifest as mental agitation, physical trembling, and erratic breathing.
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tat-pratishedhartham eka-tattvabhyasah (1:32)
Spiritual one-pointedness is the best way to remove the obstacles.
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maitri-karuna-muditopekshanam sukha-duhkha-punyapunya-vishayanam bhavanatas chitta-prasadanam (1:33)
Or the mind remains steady and calm when we respond with the appropriate attitude for the situation.
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prachchardana-vidharanabhyam va pranasya (1:34)
Or the mind becomes clear through controlled breathing, specifically exhaling and retaining the breath.
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vishayavati va pravrttir utpanna manasah sthiti-nibandhani (1:35)
Or cultivating awareness can give us a deeper sense of calm and presence.
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vishoka va jyotishmati (1:36)
Or by cultivating awareness of our inner divinity we create a peaceful and calm mind.
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vita-raga-vishayam va chittam (1:37)
Or we steady the mind by focusing upon someone who is peaceful and virtuous.
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svapna-nidra-jnanalambanam va (1:38)
Or the mind can become calm when it is supported by sleep and the knowledge of enlightening dreams.
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yathabhimata-dhyanad va (1:39)
Or we can calm the mind by placing our attention on a specific object that uplifts us.
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paramanu-parama-mahattvanto ’sya vashikarah (1:40)
Gradually our knowledge stretches from the finite to the infinite.
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kshina-vrtter abhijatasyeva maner grahitr-grahana-grahyeshu tat-stha-tad-anjanata samapattih (1:41)
Full knowledge arrives when we diminish the obstacles to the point where the mind is clear and transparent. In this state, there’s no difference between us, knowledge, and what is knowable.
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tatra shabdartha-jnana-vikalpaih sankirna savitarka-samapattih (1:42)
Further knowledge arrives when name, form, and meaning are joined.
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smrti-parishuddhau svarupa-shunyevartha-matra-nirbhasa nirvitarka (1:43)
When we are fully present and not colored by our memories, the object or moment is understood completely.
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etayaiva savichara nirvichara cha sukshma-vishaya vyakhayata (1:44)
Examination and insight allow us to understand subtle objects in the same way.
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sukshma-vishayatvam chalinga-paryavasanam (1:45)
Total absorption occurs when there’s no name, form, or meaning left to know.
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ta eva sabijah samadhih (1:46)
To achieve the previous states of Samadhi, an object is used as a focal point.
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nirvichara-vaisharadye dhyatma-prashadah (1:47)
In the next stage of samadhi, our inner light guides us.
rtam-bhara tatra prajna (1:48)
In that state, we live in truth.
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shrutanumana-prajnabhyam anya-vishaya vishesharthatvat (1:49)
This truth is greater than knowledge gained from study or inference.
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taj-jah, samskaro ’nya-samskara-pratibandhi (1:50)
The wisdom that’s gained in this state erases all other false impressions.
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tasyapi nirodhe sarva-nirodhan nirbijah samadhih (1:51)
When even the true impressions are dormant, we have the highest level of samadhi.
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tapah-svadhyayeshvara-pranidhanani kriya-yogah (2:1)
Yoga in action, or kriya yoga, is the practice of discipline, self-study, and faith.
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samadhi-bhavanarthah klesha-tanu-karanarthash cha (2:2)
Through this practice, the causes of pain disappear; peace and ease are gained.
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avidyasmita-raga-dveshabhiniveshah kleshah (2:3)
Misperception, identity, attachment, avoidance, and fear cause pain.
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avidya kshetram uttaresham prasupta-tanu-vichchinnodaranam (2:4)
Misperception is the root cause of all the obstacles that cause pain.
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anityashuchi-duhkhanatmasu nitya-shuchi-sukhatma-khyatir avidya (2:5)
Confusing impermanence and permanence, pain and pleasure, truth and untruth, as well as our ego from our potential, are forms of misperception.
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drg-darshana-shaktyor ekatmatevasmita (2:6)
Ego limits us and causes pain when we confuse our identity and true nature.
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sukhanushayi ragah (2:7)
Attachment is seeking continual pleasure and will cause pain.
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duhkanushayi dveshah (2:8)
Aversion is when we avoid situations because of past painful experiences. This perpetuates suffering and limits our potential.
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svarasa-vahi vidusho ’pi tatharudho ’bhiniveshah (2:9)
Fear of death, loss, or change causes pain in everyone.
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te pratiprasava-heyah sukshmah (2:10)
By eliminating these afflictions, future pain (karma) disappears at death.
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dhyana-heyas tad-vrttayah (2:11)
Meditation is the tool for eliminating these obstacles.
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klesha-mulah karmashayo drshtadrshta-janma-vedaniyah (2:12)
These afflictions or obstacles continue because of habit.
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sati mule tad-vipako jatyayur-bhogah (2:13)
Until we remove the obstacles, habit continues to dictate our life’s experience.
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te hlada-paritapa-phalah punyapunya-hetutvat (2:14)
Our actions determine how we experience ease or pain.
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parinama-tapa-samskara-duhkhair guna-vrtti-virodhach cha duhkham eva sarvam vivekinah (2:15)
One who is discerning knows we suffer because we are all subject to change, longing, habit, and fluctuating energies. Understanding suffering and how to use it for change arrives through discernment.
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heyam duhkham anagatam (2:16)
Through discernment, we can avoid karmic pain.
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drashtr-drshyayoh samyogo heya-hetuh (2:17)
In order to remove pain we must learn to see the world objectively.
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prakasha-kriya-sthiti-shilam bhutendriyatmakam bhogapavargartham drshyam (2:18)
Fulfilling our purpose and finding ease are possible through objectivity.
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visheshavishesa-linga-matralingani guna-parvani (2:19)
Although everything is in a constant state of change, the same divine energy exists in everything.
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drashta drshi-matrah shuddho ’pi pratayayanupashyah (2:20)
Our understanding is based upon how we perceive our experiences.
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tad-artha eva drshyasyatma (2:21)
Experiences exist to deepen our understanding and knowing.
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krtartham prati nashtam apy anashtam tad-anya-sadharanatvat (2:22)
The world exists so that we can fulfill our purpose.
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sva-svami-shaktyoh svarupopalabdhi-hetuh samyogah (2:23)
Developing a higher awareness of self is the key to experiencing our true nature.
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tasya hetur avidya (2:24)
Our inability to do that arises from the misperception that we are only our experiences.
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tad-abhavat samyogabhavo hanam tad-drsheh kaivalyam (2:25)
Without this misperception, we realize our life is made up of our everyday experience and a greater purpose.
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viveka-khyatir aviplava hanopayah (2:26)
Through focus and discernment we understand that we are both divine awareness and individual experiences.
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tasya saptadha pranta-bhumih prajna (2:27)
Wisdom becomes enlightenment through discrimination and study.
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yoganganushthanad ashuddhi-kshaye jnana-diptir-aviveka-khyateh (2:28)
Practicing the eight limbs of yoga removes the obstacles, and the resulting wisdom leads to enlightenment.
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yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhayo shtav angani (2:29)
The eight limbs are made of moral codes and observances, as well as physical, emotional, energetic, and mental disciplines to purify and steady the mind.
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ahimsa-satyasteya-brahmacharyaparigraha yamah (2:30)
Yoga’s moral code requires nonviolence, honesty, non-stealing, moderation, and greedlessness.
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jati-desha-kala-samayanavachchinnah sarva-bhauma maha-vratam (2:31)
The moral code, known as the great vow, can be used by anyone and applied to all people and situations regardless of class, circumstance, or ability.
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shaucha-santosha-tapah-svadhyayesvara-pranidhanani niyamah (2:32)
The yogic approach requires purity, contentment, discipline, self-study, and faithfulness.
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vitarka-badhane pratipaksha-bhavanam (2:33)
Negative thoughts subside by placing attention on positive thoughts.
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vitarka himsadayah krta-karitanumodita lobha-krodha-moha-purvaka mrdu-madhyadhimatra duhkhajnanananta-phala iti pratipaksha-bhavanam (2:34)
Greed, anger, and confusion in thought, word, or deed create violence. Breaking the cycle of pain requires discernment and focus on the opposite qualities.
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ahimsa-pratishthayam tat-sannidhau vaira-tyagah (2:35)
All violence ceases to exist in the company of one who has mastered nonviolence.
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satya-pratishthayam kriya-phalashrayatvam (2:36)
When we speak and live truthfully, what we say and do manifests.
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asteya-pratishthayam sarva-ratnopasthanam (2:37)
The practice of non-stealing creates abundance and prosperity.
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brahmacharya-pratishthayam virya-labhah (2:38)
Strength and vitality come to those who use their energy for the greatest good.
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aparigraha-sthairye janma-kathanta sambodhah (2:39)
When we don’t want for what we don’t have, we understand our true purpose.
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shauchat svanga-jugupsa parair asamsargah (2:40)
Through purification we naturally avoid toxic contact with others.
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sattva-shuddhi-saumanasyaikagryendriya-jayatma-darshana yogyatvani cha (2:41)
Additionally, the mind becomes pure, positive, and one-pointed. The senses quiet and we become ready to experience our true nature.
santoshad anuttamah sukha-labhah (2:42)
True joy arrives through contentment.
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kayendriya-siddhir ashuddhi-kshayat tapasah (2:43)
Through committed discipline we remove impurities and strengthen our personal power.
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svadhyayad ishta-devata-samprayogah (2:44)
Contemplation and self-study connect us to the inner divine.
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samadhi-siddhir ishvara-pranidhanat (2:45)
Through faith and trustful surrender to the unknown divine we find ease and joy.
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sthira-sukham asanam (2:46)
Postures should be practiced with steadiness and ease.
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prayatna-shaithilyananta-samapattibhyam (2:47)
The postures are mastered when we lessen our tension and focus on the infinite divine.
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tato dvandvanabhighatah (2:48)
Through this approach even mental and emotional tensions disappear.
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tasmin sati shvasa-prashvasayor gati-vichchedah pranayamah (2:49)
As the postures are mastered, controlling the breath begins to further balance emotional and mental energy.
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bahyabhyantara-stambha-vrttih-desha-kala-sankhyabhih paridrshto dirgha-sukshmah (2:50)
The inhale, exhale, and the space between breaths can be modified by length and duration. This is pranayama.
bahyabhyantara-vishayakshepi chaturthah (2:51)
As a result of this practice, we experience a more subtle, effortless type of pranayama.
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tatah kshiyate prakashavaranam (2:52)
As this stillness arises, the obstacles fall away and we expand our awareness of self.
dharanasu cha yogyata manasah (2:53)
Then the mind is ready for concentration.
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svavishayasamprayoge chittasya svarupanukara ivendriyanam pratyaharah (2:54)
Next, the senses are directed to focus inwardly and on the mind itself.
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tatah parama vashyatendriyanam (2:55)
Then the senses are controlled and internal focus arrives.
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desha-bandhash chittasya dharana (3:1)
Concentration is uniting the mind with one place, object, or idea for spiritual awakening.
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tatra pratyayaika-tanata dhyanam (3:2)
Meditation is effortless sustained concentration on the lasting impression of that object of focus.
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tad evartha-matra nirbhasam svarupa-shunyam iva samadhih (3:3)
Enlightenment is when the meditation reflects the object truthfully, without the distortion of thoughts of previous impressions.