13
Raja Yoga Sutras: Practice
Chalk out a program of life. Draw your spiritual routine. Stick to it systematically and regularly. Apply yourself diligently. Waste not even a single precious minute. Life is short. Time is fleeting. That tomorrow will never come. Now or never. Stand up with the firm resolve; I will become a Yogi in this very birth, this very moment. Do rigid, constant Yoga sadhana or abhyasa. If you are really very sincere in your practice, and if your mind is filled with vairagya or dispassion and keen longing for Liberation, you will reach the goal of perfection within six years. There is no doubt about this.
—Swami Sivananda
Sure Ways for Success in Life and God-Realisation
Although Pantanjali Maharishi is the author and compiler of the Raja Yoga Sutras, it is said in the Yajnavalkya Smriti that Hiranyagarbha was the original teacher of Yoga. Hiranyagarbha is the Cosmic Mind, or Cosmic Intelligence, also called Brahman. He is the sum total of all the subtle bodies,the highest created being through whom the supreme being projects the physical universe. Patanjali, as a realised sage whose intuitive abilities were developed to the highest degree, received the knowledge of Yoga directly and wrote it down for the benefit of all mankind.
While the first chapter of the Sutras explains the functions of the mind and the various levels of samadhi, the following chapters are more concerned with the specific practices that lead to that superconscious state. Patanjali covers all phases of Yoga from the very basics to levels of practice that are beyond the comprehension of all but liberated saints and sages. The last two chapters in particular deal with the vast realm that is experienced after attaining samadhi. While reading through them, it is best to bear in mind that realisation of the Self is attained only after many lifetimes of striving for that goal. And, as emphasised in the last pages of the previous chapter, even the attainment of powers and the experience of bliss during meditation are but stepping stones along the path. These are mere distractions when seen in light of the ultimate end merging with Divine.
Chapter Two: Yoga Sadhana
Pantanjali’s second chapter sets forth the practice of Yoga, or sadhana. It discusses Kriya Yoga, which is purification through discipline, study, and self-surrender. It enumerates the five main afflictions, or causes for human suffering, and the methods for eliminating them. Finally, it discusses ther first five limbs of Raja Yoga—yama, niyama, asana, pranayama, and pratyahara—the foundations for meditation.
tapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥ
Austerity, self-study, and surrender to God constitute Kriya Yoga. Austerity does not mean physical abuse or severe rigors. It refers to strict control of the senses in order to conserve energy for higher pursuits. Austerity in this sense means fasting occasionally, rising early to meditate instead of sleeping late, and reducing certain physical comforts for the sake of greater control of mind. Study of the scriptures and other spiritual works keeps the mind flowing in the desired direction. In surrendering to God one also surrenders the fruit of work performed. This leads to Karma Yoga, the path of seelfless service, in which one regards oneself as the instrument of God, and serves humanity with no thoughts of either credit or blame.
samādhi-bhāvanārthāḥ kleśa-tanu-karaṇārthāś ca
It alleviates afflictions and brings about samadhi.
By following the three practices of Kriya Yoga mentioned above, the student eliminates the source of his woes and eventually reaches the superconscious state.
avidyā ’smitā-rāga-dveṣābhiniveśāḥ kleśāḥ
Ignorance, egoism,attraction and aversion, and fear of death are the afflictions which cause suffering.
Ignorance, avidya, is the lack of awareness of Reality. It is identification with the temporal world rather than with the imperishable Atman, or Self. Egoism is the ‘I-ness’, and ‘my-ness’, which create the illusion that one person is different from another, bringing about conflict. Raga-dvesha translates as ‘likes/dislikes;’ when a person is swayed by feelings of attraction and aversion, he is identifying with the material world and setting himself up for the pain of loss and disapppointment. Fear of death, or clinging to life, is binding and stifling. Many who have been pronounced dead and were later revived have reported the experience of death as indescribably beautiful and peaceful. None can say when death will come. Fear of death is useless imagination, a waste of energy, and creates waves of pain which exist only in the mind.
avidyā-kṣetram-uttareṣāṃ prasupta-tanu-vicchinno-dārāṇām
Ignorance is the cause of (the above-mentioned afflictions) which follow it, whether they be latent, weak suppressed or aggravated.
The suffering which comes from egoism, attraction and repulsion, and fear of death all stem from avidya, ignorance, regardless of the degree to which they manifest. As the root of the other obstacles, ignorance of the true nature of the Self is identification with the body mind. When avidya is replaced by Enlightenment, all other causes of pain automatically disappear.
anityāśuci-duḥ ḥkhānātmasu nitya-śuci-sukhātmakhyātir-avidyā
Ignorance mistakes the perishable, impure, painful and non-Self for the eternal, pure, good, and Self.
When in a state of ignorance, man mistakes what is mundane for what is Supreme. He cannont differentiate between that which will bring pain—the mind and body—and that which will bring immortality.
dṛg-darśana-śaktyor-ekātmatevāsmitā
Egoism is the identification of the Seer with the instrument of seeing.
The instrument of seeing in this case refers not only to the eyes but also to all the senses. Egoism is manifest when the individual cannot distinguish his Self from his senses and mind. He sees himself as separate from the rest of mankind, reacting to others with a sense of competition rather than cooperation.
sukhānuśayī rāgaḥ
Attraction is that which dwells on pleasure.
Most think of attraction and pleasure as positive things, but when associated with objects of the material world they inevitably bring pain. Nothing in the physical world is permanent; hence the constant fear of loss and loss itself keep those seeking pleasure in an unhappy state. This is why the yogi learns to cultivate a dislike for worldly pleasures. He is never disappointed or unhappy. The result, ironically, is that by not seeking pleasure he is always happy.
duḥkhānuśayi dveṣaḥ
Aversion is that which attempts to avoid pain.
Just as attraction brings pain, so does aversion. The mental attitude of aversion is a negtive one, and often makes a neutral situation appear as if it were one to be avoided. It is not possible to avoid all distasteful circumstances. When there is raga-dvesha, or likes and dislikes, a person cannot be happy. He is dwelling on illusory pairs-of-opposites rather than learning to be content in all situations and surrendering to the Lord plan for his growth.
svaraṣa-vāhī viduso ’pi tathā rūḍho ’bhiniveśaḥ
Fear of death is the continuous desire to live which is rooted even in the mind of the wise.
The fear of death is the fear of loss of identity, of letting go of the ego. Even when all else is given up, there is still the clinging to life. It is only when a sage reaches the very last stage of asamprajnata samadhi that he cares for nothing but merging with the Lord; and when this level is reached he remains in the body for only a few days.
te pratiprasava-heyāḥ sūkṣmāḥ
Their subtle forms (of the pain-bearing afflictions) can be avoided by reabsorbing them into their causes.
When these various afflictions are a minor distraction to the aspirant they can be merged back into their cause by substituting the opposite mental modificatins. For example, if egotistical thoughts arise, they can be combatted by focussing on the brotherhood of all mankind. If feelings of attraction or avoidance enter the mind, then contentment or acceptance can be substituted.
dhyāna-heyās tad-vṛttayaḥ
Their active forms can be avoided through meditation.
If the afflictions are overt and a great distraction to the mind, they can be alleviated through regular meditation.
kleśa-mūlaḥ karmāśayo dṛṣṭtādṛṣṭa-janma-vedanīyaḥ
Karma, whether worked out in this or future lives, has its roots in the pain-bearing afflictions.
The law of Karma states that every action brings about an equal and opposite reaction. Whatever is done to others will return to the doer in some form or another. Most people are continually creating new karmic situations. This is due to ignorance and its accompanying afflictions. Before final emancipaltion, all karmic debts must be worked out, whether one decides to do so in the present life or leaves this work for later lifetimes.
sati mūle tad-vipāko jātyāyur-bhogaḥ
As long as the root remains, the Karma must be fulfilled, resulting in various social situations, lifespans and experiences.
Each must reap what he sows. Various life experiences are due to the karmic situations that each has earned for himself by his thoughts, words and deeds.
te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvāt
They have pleasure or pain as their fruit, according to whether their cause is virtue or vice.
Understanding this, the yogi strives to do only good actions and to accept peacefully the ill that comes his way so that all his seeds of Karma are burned and no new ones are sown.
pariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhācca duḥkham eva sarvaṃ vivekinaḥ
To those who are discriminating, every action brings pain due to anticipation of loss, new desires, or conflicts arising out of the interaction between the mind and the three qualities of nature.
The wise man realizes that no happiness is to be found in the material world, for pain eventually arises from all actions. Where there is lack of discrimination, happiness is accompanied by the fear of its loss; and since change is a law of nature, loss is inevitable. When not concerned with loss, the mind is often conjuring up new ideas, and there is no happiness until those are satisfied, which is, again, immediately followed by fear of loss. The uncentered mind is never at rest for it is ever caught in the play of the qualities of nature-purity, activity and lethargy. Peace can only be found beyond the phenomenal world.
heyaṃ duḥkham-anāgatam
The misery that has not yet manifested should be avoided.
Karma has been worked out, is being worked out, or is waiting to be worked out by one’s actions. Karma that has already been incurred cannot be changed, but its misery can be avoided by positive thinking. Future pain can be avoided by carefully attending to present actions.
draṣṭṛ-dṛśyayoḥ saṃyogo heya-hetuḥ
The cause of future Karma is the identification of the experiencer with the object that is being experienced.
When a person is identifying with this illusory world, the ego predominates, and he acts without wisdom, incurring new Karma for himself.
prakāśa-kriyā-sthiti-śīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam
The universe, which is experienced through the interaction between the elements and the perceptions of the sense organs, is composed of sattwa, rajas, and tamas, and exists solely for the purpose of (man’s) experience and liberation.
As has been explained, Purusha is absolute and without qualities. However, man sees not the Divine, but Prakriti, or nature, and its three gunas, or qualities. These are sattwa, purity; rajas, activity; and tamas, inertia. Through his senses he perceives and interprets nature and its elements. In life after life he gains experience in the realm of Prakriti until he finally realises that the qualities are nothing but his interpretation of Reality, and that in Truth, he is one with all. The purpose of life is to work through this physical plane, using its conditions to clear away Karma. Through constant purification and balancing of the mind, sattwa, rajas and tamas are brought into equilibrium, and man returns to the Source that is beyond the manifest world.
viśeṣāviśeṣa-liṅga-mātrāli3gāni guṇa-parvāṇi
The states of the three gunas are gross, fine, manifest and unmanifest.
The three qualities pervade all of nature, whether in the elements of the earth or in the subtler matters of mind and spirit.
draṣṭā dṛśimātraḥ Śuddho ’pi pratyayānupaśyaḥ
The seer is pure consciousness only, and though pure, he appears to see through the mind.
The seer is the Self, or Purusha. It is untainted, pure, and without qualifications, but is reflected through the intellect of individual consciousnesses and is colored by sattwa, rajas, and tamas. It is veiled, appearing to have attributes, but in fact, it is Absolute Consciousness itself.
tad-artha eva dṛśyasyātmā
The very existence of the seen is for the Seer.
The seen, Prakriti, exists for and is subordinate to the Seer, or Self. Its sole purpose is to provide experience for the growth and Self-Realisation of man.
kṛtārthaṃ prati naṣṭam-apyanaṣṭaṃ tad-anya-sādhāraṇatvāt
Even though it (Prakriti) becomes non-existent for him who has fulfilled its purpose, it continues to exist for others for it is common to all.
To one who has attained liberation, Prakriti ceases to exist, and its purpose has been carried out. But Nature, the phenomenal world, remains a common experience for those who have yet to realise the Self; it continues to exist for them.
sva-svāmi-śaktyoḥ svarūpopalabdhi-hetuḥ saṃyogaḥ
The purpose of union of Purusha and Prakriti is that the former gains awareness of his true nature and realises the power latent in him and in Prakriti.
Here Patanjali answers the very basic questions as to why the soul must pass through the trials of worldly existence at all. Purusha here refers to the Soul which, though universal, has its individual manifestations. The Soul incarnates in order to experience Prakriti, to learn its lessons, and it comprehends and actualises its natural powers.
tasya hetur-avidyā
The cause (of this union) is avidya.
The soul, by its very nature, is eternal, omniscient and free. But it forgets its divinity through avidya, ignorance, and desires objects of the senses. So it must enter Prakriti, incarnating on earth to relearn all that in the material world is temporary and wrought in pain. This lesson is learned in time, depending on the desire for liberation, and the Soul returns to its Source.
tad-abhāvāt saṃyogābhāvo hānaṃ tad-dṛśeḥ kaivalyam
With the elimination of avidya comes the disappearance of the association of Purusha and Prakriti, and the Seer is liberated.
Ignorance is the reason for Purusha or Soul to associate itself with Prakriti. When ignorance is replaced by Illumination there no longer is need for the individual soul to exist in the material world, and it is liberated from the trials of earthly life.
viveka-khyātir-aviplavā hānopāyaḥ
The meaning of destroying avidya is unbroken discrimination.
The word viveka is translated as discriminative cognition, awareness of the distinction between the Self and the non-Self, and awareness of Reality. So the remedy for ignorance is the constant unwavering awareness that the individual is but Brahman itself. This can only be achieved through many years of conditioning the mind to turn to divine thoughts each time worldly thoughts enter. This is the purpose of meditation and other forms of sadhana.
tasya saptadhā prānta-bhūmiḥ prajñā
Enlightenment is reached through seven steps.
Patanjali begins his explanation of the eight limbs of Raja Yoga. There are seven limbs before the aspirant reaches samadhi.
yogāṅgānuṣṭhānād-aśuddhi-kṣaye jñāna-dīptirāviveka-khyāteḥ
By practicing the various steps of Yoga, impurities are destroyed and spiritual illumination arises, which develops into awareness of reality.
The theoretical aspects of Yoga have been dealt with, Patanjali now points out that following the practical steps is necessary.
yama-niyamāsana-prāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo ’ṣṭāvaṅgāni
Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi are the eight limbs.
Raja Yoga is sometimes called Ashtanga Yoga, or the Yoga of eight limbs. They translate, in the order given above, as self restraints, observance, postures, regulation of breath, withdrawal of the mind from sense objects, concentration, meditation and the superconscious state.
ahiṃsā-satyāsteya-brahmacaryāparigrahā yamāḥ
The yamas consist of non-injury, truthfulness, non-stealing, continence, and non-acquisitiveness.
The yamas, or abstentions, make up the most basic of all spiritual practices. They are the injunctions common to every religion. These forms of self-restraint purify the individual and eliminate all of one’s negative influences on others and environment.
Violence to others, whether in thought, word or deed, must be avoided. Non-injury means more than refraining from inflicting physical pain. Mental pain can be far more devastating. When one is established in complete harmlessness, even wild animals will approach in peace.
The function of truth is to maintain harmony through trust. It is better to be silent than to tell a truth that will cause pain or that springs from a wrong motive. A truthful person has power, for what he says comes to pass, and his word becomes law.
Brahmacharya, sexual abstinence, is necessary for rapid progress on the spiritual path. When sexual energy is under control, 99% of one’s spiritual life is under control. This is very difficult, for, next to breathing, it is the body’s strongest impulse. Be humble, pray for strength, and be regular in discipline, which will flatten out the sexual thought waves. With continence comes spiritual power. Ten months of control brings tremendous energy, and the chaste mind develops enormous willpower.
It is wise not to acquire possessions, for they often have strings attached, and tend to make the owner dependent. A person who has possessions is a prisoner of those objects, and must expend energy and time caring for them. The man who owns and desires nothing is absolutely free. Possessions satisfy the body, encouraging identification with it, and tend to muddy the mind.
jāti-deśa-kāla-samayānavacchinnāḥ sārva-bhaumā mahā-vratam
These (abstentions) are not limited by social structure, location, time or circumstances, and they constitute the great (universal) vow.
These abstentions are universal, and are meant to be practiced at all times, regardless of the situation. Any inconvenience or pain that accrues as a result of their practice should be accepted as the result of karmic obligation.
śauca-santoṣa-tapaḥ-svādhyāyeśvara-praṇidhānāni niyamāḥ
The niyamas consist of cleanliness, contentment, austerity, self-study and self-surrender.
The niyamas are observances which cultivate positive qualities. They involve purification, stilling the mind, self-discipline, inquiry into the nature of the Self, and surrendering the personal will, or ego, to the Supreme will.
Aside from cleanliness, one should cultivate indifference toward the body. Cleanliness means internal as well as external purification. A proper diet based on vegetarianism and natural foods, specialised yogic cleansing techniques, and the Yoga exercises keep the body internally pure and free from obstructions. Cleanliness also extends to the mind. Only when it is purified of all dross can it be a pure mirror for the reflection of the self.
Laughter comes from stimulation, but a smile comes from inner peacefulness. Satisfied with itself, the mind needs nothing else for its contentment, which grows in proportion to awareness of the inner self. The mind should not be affected by external objects. They may be possessed, but with detachment. Do not let them possess the mind.
Austerity means curtailing the insatiable demands of the senses. Drink water instead of coffee, practice silence instead of talking, control greed by eating bland food, and counteract sleep by getting up early. When the mind learns that its demands for pleasure will not be met through the senses, it stops its useless wandering and turns inward. Control of the senses clears the way for such powers as telepathy and clairvoyance.
Study of spiritual works and the scriptures helps to keep a person on the right path. Books alone, however, can only take one so far, and can lead to intellectual pride. Surrender to the will of God is necessary, for ultimately everything depends upon His grace.
vitarka-bādhane pratipakṣa-bhāvanam
When negative or harmful thoughts disturb the mind, they can be overcome by constant pondering over their opposites.
The yogi is ever alert, always watching his mind. When he sees useless thought waves arising, he immediately replaces them with positive thoughts, thus creating new mental habits that are conducive to spiritual growth.
vitarkā hiṃsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam
Negative thoughts and emotions, such as violence, whether committed, abetted, or caused through greed, anger or delusion, and whether present in mild, medium or great intensity, result in endless pain and ignorance. Thus there is the necessity for pondering over the opposites.
All thoughts, emotions and actions that are in the opposition to the basic tenets of the yamas and niyamas bring about the Karma of further pain and ignorance. This is true whether the action is actually carried out, remains in thought form, or is incited in others. Whatever the cause, whatever the degree of involvement, Karma is still incurred, That is why it is necessary to substitute positive and sublime thoughts the moment negative ones are caught arising in the mind.
ahiṃsā-pratiṣṭhāyāṃ tat-sannidhau vaira-tyāgaḥ
When non-violence is firmly established, hostility vanishes in the yogi’s presence.
One who is firmly rooted in non-violence radiates this conviction to others. He is so powerful that not even violent thoughts can exist in his presence.
satya-pratiṣṭhāyāṃ kriyā-phalāśrayatvam
When truth is firmly established, the yogi attains the result of action without acting.
The words of a person who has practiced truth to the highest degree will manifest, for the words of such a person reflect the Truth of Atman.
asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam
When non-stealing becomes firmly established, all wealth comes to the yogi.
The more a yogi flees from material objects, the more they seem to come to him. The purpose of this natural law is twofold. The first is so that he may be tested and confirmed in his renunciation. The second is so that he, as a wise person, may appropriately dispense the wealth to benefit mankind.
brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ
When brahmacharya, or sexual continence, is firmly established, vibrant vitality is gained.
When sexual energy is sublimated and preserved it is converted into ojas, or spiritual energy. This ojas is such a radiant force that it uplifts all who come into contact with the brahmachari.
aparigraha-sthairye janma-kathantā-saṃbodhaḥ
When non-acquisitiveness is established, an understanding of the purpose of birth is gained.
When the yogi no longer desires to have possessions he frees himself from the material world. This gives him a perspective of the purpose of his birth, both in this life and in past ones. He gains comprehension of the law of Karma and understands what lessons remain to be learned before attaining Realisation.
śaucāt svāṅga-jugupsā parair-asaṃsargaḥ
From purification comes disgust for one’s own body and a disinclination to come into physical contact with others.
Cleanliness, both internal and external, and mental purification help to turn the mind toward the Divine. Through purification one sees quite clearly that beauty is only skin-deep and that real beauty exists in the spirit only. When the body is kept immaculately clean, it becomes more easily apparent that it is but an instrument for carrying out the work of advancing toward God-Realisation.
sattva-śuddhi-saumanasyaikāgryendriya-jayātma-darśana-yogyatvāni ca
From purification also comes clarity of mind, cheerfulness, onepointedness, control of the senses, and fitness, for realisation of the Self.
From internal and external cleansing come all of the above, that is, a prevailing sense of sattwa, the quality of purity and light.
santoṣād-anuttamaḥ sukha-lābhaḥ
From contentment comes supreme happiness.
Man is ever searching for happiness in external objects, but it can only be attained when the mind is satisfied with what has been allotted and is no longer looking. When the mind is stilled and contented, happiness is automatic.
kāyendriya-siddhir aśuddhi-kṣayāt tapasaḥ
The destruction of impurities through austerities brings about powers to the body and senses.
When austerities, self-imposed discipline, are practiced, great will is developed, and the abilities of the physical body and senses are extended beyond what is considered normal.
svādhyāyād iṣṭa-devatā-saṃprayogaḥ
Through study that leads to knowledge of the Self comes union with the desired ishta devata.
Intense self-inquiry and study lead one to communion with his personal deity, or ishta devata. However a person conceives of God, that is how he encounters Him. This sutra also alludes to the use of Mantra. Constant repetition of the name of Deity will bring His grace.
samādhi-siddhir īśvara-praṇidhānāt
From surrender to Ishwara comes the accomplishment of attaining samadhi.
Only by surrendering one’s will, one’s ego, one’s life, to God is the superconscious state attained.
sthira-sukham-āsanam
Asanas should be steady and comfortable.
Having thoroughly explained the yamas and niyamas, Patanjali now moves on to the next limb of Raja Yoga, the asanas, or postures. This is the whole subdivision of Raja Yoga known as Hatha Yoga, which works directly with the prana and kundalini, the more subtle energy currents of the body. Hatha Yoga postures, always done in a specific order, massage the endocrine glands and release energy blockages in the system so that a meditative state is brought about physically rather then sitting and watching the mind. Hatha Yoga is best practiced in conjunction with meditation for the asanas are a vital aid, but not the end, on the path to samadhi.
It is said that the asana should be steady and comfortable. Whether the posture is a simple cross-legged meditation position or part of a set of Hatha Yoga exercises, it is important that the practitioner not be strained. He should be able to relax in the position, yet hold it perfectly still for a given amount of time. Fidgeting and loss of concentration only waste energy. Just as in meditation, the mind and body must remain one-pointed.
prayatna-śaithilyānanta-samāpattibhyām
Posture is mastered by releasing the tension and meditation on the Unlimited.
There should be no strain, but only a firm and relaxed maintaining of the position. Then with the mind focussed on the Infinite, one’s limitations are more easily extended, and the asana is mastered.
tato dvandvānabhighātaḥ
From that (mastery of asana), no assaults come from the pairs of opposites.
When asanas are mastered, the yogi is not touched by the play of duality. His will and concentration are developed to such an extent that heat and cold, pleasure and pain, good and bad, and all other worldly influences do not touch him.
tasmin sati Śvāsa-praśvāsayor-gati-vicchedaḥ prāṇāyāmaḥ
The next step is pranayama, which is the control of the inhalation and exhalation of breath.
The fourth limb of Raja Yoga is pranayama, which includes specific breathing exercises for heating and cooling the body, raising its energy levels, or relaxation.
Prana, the vital energy, may be obtained from food and water, but the primary source is the air that is breathed. Control of it is directly linked with control of the mind. Because of its power, the techniques should be practiced under the guidance of a teacher. The awakening of the kundalini as a means of Self-Realisation depends on control over the breath and therefore the prana.
bahyābhyantara-stambha-vṛttir deśa-kāla-saṅkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ
Pranayama is inhalation, exhalation or retention of breath; it is regulated by place, time and number, and (becomes progressively) prolonged and subtle.
Here all the variations in pranayama are given, each yielding a different result. With practice, each breath and retention are prolonged and made more silent, and the yogi develops more control and concentration.
bāhyābhyantara-viṣayākṣepī caturthaḥ
The fourth type (of pranayama) goes beyond the sphere of inhalation and exhalation.
Beyond inhalation, exhalation and retention is the fourth type of pranayama, which involves actually directing the subtle prana, rather than the breath itself. When this is achieved, the flow of external breathing stops, and the yogi is able to move his prana in such a way as to awaken the great psychic force of kundalini.
tataḥ kṣīyate prakāśāvaraṇam
That unveils the light.
The fourth type of pranayama, that which activates the kundalini, brings Illumination. It clears the mind so that the Inner Light can shine.
dhāraṇāsu ca yogyatā manasaḥ
And makes the mind fit for dharana (concentration).
Pranayama is the link between the physical and mental mind—calm, lucid and steady.
sva-viṣayāsaṃprayoge citta-svarūpānukāra ivendriyāṇām pratyāhāraḥ
Pratyahara is the imitation of the mind by the senses, which comes by withdrawing the senses from their objects.
In meditation the mind is withdrawn from external stimulation so that it can be at peace. Pratyahara, the fifth limb of Yoga, involves the same thing with the senses. Whatever objects are agitating to the senses are simply eliminated from sensory contact. The eyes do not watch a stimulating film. The ears are not given an opportunity to hear music that raises feelings of discontent. The tongue is given no opportunity to taste food that is detrimental. In this way the mind is much less likely to take on thought forms which are detrimental since the sense organs arise. A good portion of the more difficult aspects of discipline can be dealt with in this way, and the mind is more easily stilled.
tataḥ paramā vaśyatendriyāṇām
From that comes the highest mastery over the senses.
The senses are a man’s connection to physical plane. When it is decided that it is time to transcend the distractions of the the world, the most difficult undertaking is mastery of the senses. Through perfection of pratyahara the greatest obstacles to Enlightenment are overcome.
Chapter Three: Divine Manifestations of Power
Chapter three of Raja Yoga Sutras elucidates the last three limbs of Raja Yoga, dharana, dhyana and samadhi. These three highest levels of meditation practiced together are called samyama, which is also explained in detail. Patanjali also describes many of the siddhis, or powers, that are attained through the protracted practice of meditation.
deśa-bandhaś cittasya dhāraṇā
Dharana is fixing the mind on one object.
The object of dharana, concentration, may be external or it may be an internal plexus. It may also be a Mantra. If there is difficulty in keeping the mind within a limited area of focus in the early stages of practice, one may keep it moving within a broader circumscribed area of focus which is narrowed as greater control is gained. When the mind can be limited to one point, it is concentrated.
tatra pratyayaika-tānatā dhyānam
An unbroken flow of perception between the mind and objects is dhyana, meditation.
In meditation the mind is not distracted but holds steadily to the object of concentration. No other thoughts enter the mind.
tad evārtha-mātra-nirbhāsaṃ svarüpa-śūnyam iva samādhiḥ
When consciousness of subject and object disappears and only the meaning remains, it is called samadhi.
Samadhi is a merging of the mind into the essence of the object of meditation. Nothing exists but that pure awareness.
trayam ekatra saṃyamaḥ
(The practice of) these three together is samyama.
When concentration, meditation and samadhi flow in an unbroken sequence on one object, the process is called samyama. This flow cannot be forced. Any such attempt means that thought waves are being summoned to control thought waves, which is self-defeating, for the aim is to still all thought waves. The ability to practice samyama comes from years of practice and purification.
taj-jayāt-prajñālokaḥ
By mastering it (samyama) comes the light of direct knowledge.
When samyama is mastered, higher consciousness is attained. All intuitive knowledge becomes available.
tasya bhūmiṣu viniyogaḥ
Its (of samyama) application (should be) in stages.
Even though a person must be highly evolved in order to be able to achieve samyama, a caution is still given here that progress should be gradual. Samyama is very powerful, and its application requires great wisdom.
trayam-antaraṅgaṃ pūrvebhyaḥ
These three are more internal than the preceding ones.
Dharana, dhyana and samadhi are internal; they are practices of the mind. This is in contrast to the first five limbs of Raja Yoga which work through the physical system.
tad api bahir-aṅgaṃ nirbījasya
But even these are external (compared) to the ‘seedless’ state.
In nirbija samadhi, mentioned in the last sutra of the first chapter, there is absolutely nothing remaining but union with the Lord. So, it is said that samyama is but an externalisation in relation to that ultimate state.
vyutthāna-nirodha-saṃskārayor abhibhava-prādurbhāvau nirodha-kṣaṇacittānvayo nirodha pariṇāmaḥ
Through the constant replacement of disturbing thought waves by ones of control, the mind is transformed and gains mastery of itself.
Reaching the superconscious state is a matter of practice. If useless thoughts are eliminated the moment they appear, they are gradually weeded out.
tasya praśānta vāhitā saṃskārāt
Its flow becomes undisturbed through repetition.
Mastery of control of the mind comes through creating new habits. When the samskaras of restraint are reinforced often enough, the mind becomes tranquil.
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ
The transformation (leading to the ability to enter) samadhi comes gradually through the elimination of distractions and the rise of one-pointedness.
Both control of the mind, as described in sutra nine, and entering samadhi are gradual transformations. This is being explained because of the inherent responsibility involved in entering the higher levels of consciousness.
tataḥ punaḥ Śāntoditau tulya-pratyayau cittasyaikāgratā-pariṇāmaḥ
One-pointedness of the mind occurs when the contents of the mind that rise and fall at two different moments are exactly the same.
Vrittis are called thought waves, for they are rising and falling moment by moment. In normal thinking, there are literally thousands of different waves within just a few minutes. As one vritti falls, another rises—one after another in succession, for the mind can only have one thought at a time. One-pointedness occurs when the vritti that is falling and the vritti that is arising both carry the same thought.
etena bhūtendriyeṣu dharma-lakṣaṇāvasthā-pariṇāmā vyākhyātāḥ
By this (what has been said in the previous sutras) changes in the form, time, and condition of the elements and sense organs are explained.
The preceding sutras have dealt with the gradual gaining of control of the mind. By mastering the mind, its relation to the elements and sense organs changes. The changes are explained in the following series of aphorisms.
śāntoditāvyapadéśya-dharmānupātī dharmī
There’s a substratum that remains consistent through all changes, past, present and future.
All things, whether of the physical or etheric world, have an underlying essence. While they may go through change, as water becomes ice or steam, they still retains their basic Reality.
kramānyatvaṃ pariṇāmānyatve hetuḥ
The cause of various transformations is the different natural laws.
Whether change is brought about in the normal course of events, or it is due to the will of the yogi, it still proceeds from natural laws. Science is just beginning to discover and work with the many forces beyond gross physical perception that have been utilised by yogis for many thousands of years.
pariṇāma-traya-saṃyamād atītānāgata-jñānam
By performing samyama on the three kinds of changes (form, time and condition) comes knowledge of the past and future.
Beginning with this sutra, the remaining aphorisms in the third chapter deal with the various siddhis. While the word siddhi is usually taken to mean power, it actually refers to the accomplishments of an advanced yogi. It is of paramount importance that the student understand that yogic powers are not, and should not be, considered a goal in themselves. They are the by-product of the struggle toward God-Realisation. Those who strive for the powers alone are bound to the ego and eventually suffer because of this lack of purification. There is often a fascination on the part of the beginning student with yogic powers, but this is replaced in time with the understanding that power corrupts, and that these inevitable accomplishments are but distractions and temptations to the sincere yogi.
On the other hand, it is best that it be clearly understood that these siddhis do exist. It takes a most highly advanced spiritual person to perform them, yet one who is so near God-Realisation knows that he is wasting spiritual energy and abusing the powers by displaying them to the idly curious. These abilities are due to natural laws, as mentioned in the fifteenth sutra, although science has only begun to investigate them. In the past, science has dealt mostly with laws of the physical plane. Yogic siddhis work directly with the more subtle and powerful aspects of Nature. Research is now beginning in the West, although Russia and other East European countries have done extensive work in recent years.
In this particular sutra, it is explained that knowledge of the past and future are achieved by practicing samyama on form, or physical properties; on time, or changing characteristics; and on condition, or the temporary state in which an object exists at any given time. Sometimes this sutra is interpreted to mean that one may gain knowledge not of the past and future, but of the nature of past and future. In other words, all things must change, and this knowledge is a fundamental attainment because it brings acceptance and contentment.
śabdārtha-pratyayānām itaretarādhyāsāt saṃkaras-tat-pravibhāga-saṃyamāt sarva-bhūta-ruta-jñānam
Sound, meaning and corresponding ideas are usually confused together in the mind; but when samyama is performed on the sounds, their meaning and ideas, comprehension is gained of the sound of all living beings.
This is most easily understood through the use of Mantra, in which constant meditation on the Lord’s name brings realisation of His qualities and even the experience of His presence. Generally, however, the sutra refers to any word of any language, and even to the sounds of animals.
saṃskāra-sākṣātkaraṇāt pūrva-jāti-jñānam
By perceiving samskaras comes knowledge of the previous birth.
prakāśāsaṃprayoge ’ntardhānam
When samyama is performed on the samskaras, or habitual impressions of one’s mind, knowledge of past births comes. This is because the Karma that must be worked out in this life depends on the impressions carried over from past lives that were not dealt with at the time.
pratyayasya para-citta-jñānam
(By performing samyama on) another’s mind, its mental images are known.
na ca tat sālambanaṃ tasyāviṣayī-bhūtatvāt
But other mental factors which are not the subject of samyama cannot be known.
Samyama performed on one’s physical body suspends the ability of another to see it; the reflected light (from the body) does not come into contact with another’s eyes, hence the power of invisibility.
etena Śabdādyantardhanam uktam
From this can also be explained the disappearance of sound and other physical phenomena.
sopakramaṃ nirupakramaṃ ca karma tat saṃyamād-aparānta-jñānam ariṣṭebhyo vā
Karma may be either dormant or active; by performing samyama on both, and through omens, the yogi may know the time of death.
maitryādiṣu balāni
(By performing samyama) on friendliness (mercy, love, etc.), their strengths are gained.
baleṣu hasti-balādīni
(By performing samyama) on strengths (of various animals) comes the power of an elephant (or any other species).
pravṛttyāloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam
(By performing samyama) on light comes intuitive knowledge of that which is subtle, hidden or distant.
bhuvana-jñānam sūrye saṃyamāt
By performing samyama on the sun comes knowledge of the world.
candre tārā-vyūha-jñānam
(By performing samyama) on the moon comes knowledge of the stars.
dhruve tad-gati-jñānam
(By performing samyama) on the Pole Star comes knowledge of the movement of the stars.
nābhi-cakre kāya-vyūha-jñānam
(By performing samyama) on the navel center comes knowledge of the organisation of the body.
kaṇṭtha-kūpe kṣut-pipāsā-nivṛttiḥ
(By performing samyama) on the hollow of the throat comes cessation of thoughts of hunger and thirst.
kūrma-nāḍyāṃ sthairyam
(By performing samyama) on the nerve centers which control prana, steadiness is achieved.
mūrdha-jyotiṣi siddha-darśanam
(By performing samyama) on the light at the crown of the head comes the power to perceive perfected Beings.
prātibhād vā sarvam
Through intuition, all knowledge is available.
hṛdaye citta-saṃvit
(By performing samyama) on the heart, understanding of the nature of the mind is gained.
sattva-puruṣayor atyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthāt svārtha-saṃyamāt puruṣa-jñānam
Enjoyment is the result of a lack of discrimination between Purusha and sattwa. Knowledge of Purusha comes from performing samyama on the interests of the Self rather than on the individual’s interest.
Purusha is absolute Divinity, which is beyond qualities. Sattwa is purity, but it remains a quality of Nature. From sattwa comes joy and light, but as mentioned previously, these qualities must be transcended for the final merging with the Self. This distinguishes between the purity of the Absolute and the purity of Nature. Is is further explained that knowledge of Purusha is gained by perfected meditation on the interests of the Self rather than on individual interests.
tataḥ prātibha-śrāvaṇa-vedanādarśāsvāda-vārtā jāyante
From that comes intuitional hearing, thought, sight, taste, and smell.
Whatever is given up, automatically comes to the renunciate. By performing samayama on the interests of the Self rather than on individual interests, all intuitional knowledge becomes available.
te samādhāvupasargā vyutthāne siddhayaḥ
These are obstacles to the state of samadhi, though they are considered powers to the mind which is worldly.
Here Patanjali makes it very clear that all of the siddhis that have been described above are but Temptation sand distractions from the superconscious state. They only appear attractive to those who are steeped in worldliness, egoism, and the desire for power.
bandha-kāraṇa-śaithilyāt pracāra-saṃvedanāc-ca cittasya para-śarīrāveśaḥ
When the cause of bondage has been eliminated, the mind can enter another’s body through knowledge of its channels.
When the highly advanced yogi has given up attachment to life and has developed intuitive knowledge of the physical body, he gains the ability to use another’s body for the purpose of helping and teaching others. This is not the same as possession by the lower astral entities. The perfected yogi acts purely through the Self, which is common to all, and is thus merely directing Divine energy.
udāna-jayāj-jala-paṅka-kaṇṭakādiṣvasaṅga utkrāntiś-ca
By mastery of udana comes levitation and the ability not to come into contact with water, mire, thorns, etc.
Udana is one of the type of prana, which is concerned by the pull of gravity. This power is available to the yogis in the last phases of their earthly lives before merging in the Self. It is not to be confused with ‘hopping,’ the ability to bounce about a foot above ground during certain powerful pranayama exercises. Some spiritual groups teach these exercises to beginners. However it is physically and psychically dangerous and is not recommended because it causes the prana to move too quickly in the body. Problems can result for those who have not been practicing asanas and more simple pranayama for a number of years.
samāna-jayāj-jvalanam
By mastery of samana comes blazing fire.
Samana is another type of prana, which relates to digestion. From control of samana comes radiance.
śrotrākāśayoḥ saṃbandha-saṃyamād divyaṃ Śrotram
By performing samyama on the relationship between the akasha and the ear, comes superphysical hearing.
Akasha means ether, or that medium through which sound energy travels.
kāyākāśayoḥ saṃbandha-saṃyamal-laghu-tūla-samāpatteś-cākāśa-gamanam
By performing samayama on the relationship between the akasha and the body and on the buoyancy of lightweight objects comes the ability to pass through space.
bahir-akalpitā vṛttir-mahā-videhā tataḥ prakāśāvaraṇa-kṣayaḥ
(By performing samyama on) mental modifications that are beyond the ego and intellect comes the ability to remain outside the physical body. Hence, all that hides the illumination is removed.
Man’s mind is not limited by his physical body, although he usually thinks it is. But it is the intellect and the ego that bind him there. By practicing samyama on those thoughts that are beyond worldly imagination, the yogi connects with Universal Mind, and his own mind is not bound by time, space or causation. All ignorance disappears.
sthūla-svarūpa-sūkṣmānvayārthāvattva-saṃyamād bhūta-jayaḥ
By performing samyama on the elements on their gross, constant, subtle, pervasive and functional states, they can be controlled by the yogi.
tato ’ṇimādi-prādurbhāvaḥ kāya-saṃpat tad-dharmānabhighātaś-ca
From that (ability to control the elements) come the eight siddhis, such as making the body as small as possible and the perfection and invincibility of the body.
Patanjali is referring to what are called the Maha Siddhis, or Great Powers. These are attainment of: 1) minute size, 2) colossal size, 3) weightlessness, 4) great weight, 5) any desire or knowledge,6)) entering the body of another, 7) unhampered will, and 8) Divine Power.
rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-saṃpat
Perfection of the body is beauty, fine complexion, strength, and absolute firmness.
grahaṇa-svarūpāsmitānvayārthavattva-saṃyamād-indriya-jayaḥ
Mastery of the sense organs is attained by performing samyama on their power of perception, true nature, relation to the ego, pervasiveness and function.
tato manojavitvaṃ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca
From that proceeds immediate ability to have knowledge without the use of the senses, and complete mastery over Prakriti.
sattva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṃ sarva-jñātṛtvaṃ ca
Only through realisation of the difference between sattwa and
Purusha come omnipotence and omniscience.
In the very final phases of a sage’s last life he directly experiences the difference between the quality of purity and Purusha. Here,the yogi leaves the realm of Prakriti, Nature, and becomes one with Purusha, the Universal Soul. Then the powers of Purusha, omnipotence and omniscience, are his.
tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam
By non-attachment to even that (the omnipotent and omniscience of Purusha) comes destruction of the final seed of bondage, and liberation is attained.
Absolutely everything must be given up in order to reach God-Realisation, even the powers that come with God-Realisation.
sthānyupanimantraṇe saṅga-smayā-karaṇaṃ punar-aniṣṭaprasaṅgāt
On being invited by a celestial being, the yogi should not feel pleasure or pride, for there is danger of a revival of evil.
The higher the level attained by the yogi, the greater the temptations. Ego is the cause of any attachment or pride that might arise when the yogi attains the ability to commune with celestial beings, and this would be his downfall.
kṣaṇa-tat-kramayoḥ saṃyamād-vivekajaṃ jñānam
By performing samyama on a moment and its succession comes discrimination.
The yogi cannot be tempted by celestial beings if he is fully concentrated on the moment at hand. This is what is meant by the phrase ‘Be here now.’ His full awareness is being applied to each second that passes, so no time is left for temptations and distractions.
jāti-lakṣaṇa-deśair-anyatānavacchedāt tulyayos-tataḥ pratipattiḥ
It (discrimination) also leads to knowledge of the difference between two similar objects, when their difference cannot be ascertained by class, characteristics or location.
Samyama performed moment to moment brings awareness of Reality that cannot possibly be discerned by any ordinary forms of perception. This sutra is not dealing with normal differences of objects but in the subtle distinctions of the highest level of Prakriti and Purusha. Only a liberated sage can see such differences.
tārakaṃ sarva-viṣayaṃ sarvathā-viṣayaṃ-akramaṃ ceti vivekajaṃ-jñānam
The highest knowledge, born of discrimination, transcends all; it perceives all simultaneously in time and space, and transcends all, even the World process.
When discrimination is perfected, the yogi transcends time, space and causation. There are no barriers for him. All of eternity and infinity are available to him. This is why he is said to be God-Realised.
sattva-puruṣayoḥ Śuddhi-sāmye kaivalyam
Kaivalya (liberation) is attained when there is equality between sattwa and Purusha.
Liberation takes place when the mind has the same purity as Purusha itself. The purified mind recognises its nature as Purusha. The essence of this nature is, and always has been, bliss, freedom, peace, Self-sufficiency and perfection.
Chapter Four: Liberation
The final chapter of Patanjali’s Raja Yoga Sutras discusses kaivalya, liberation or independence. The full-blown develops perfect discrimination, or the ability to distinguish the real from the unreal. He is no longer affected by the three gunas of nature, and can distinguish Purusha from Prakriti.
janmauṣadhi-mantra-tapaḥ-samādhijaḥ siddhayaḥ
Siddhis are attained as a result of birth, medicinal herbs, Mantras, austerities or samadhi.
Siddhis that are brought to present life by birth indicate their attainment in a previous life, but it does not guarantee that the individual is making proper use of them in this life. Those gained through chemical means are not necessarily associated with any level of spirituality at all, and can be easily governed by the ego. Siddhis achieved by Mantras, repetition or tapas, austerities, are generally of a very high order as long as they are performed for attaining God-Realisation rather than personal or material gain.
Siddhis that are brought to present life by birth indicate their attainment in a previous life, but it does not guarantee that the individual is making proper use of them in this life. Those gained through chemical means are not necessarily associated with any level of spirituality at all, and can be easily governed by the ego. Siddhis achieved by Mantras, repetition or tapas, austerities, are generally of a very high order as long as they are performed for attaining God-Realisation rather than personal or material gain.
Powers that come from samadhi are the purest, for they come to the aspirant without being desired. It must be remembered that siddhis are not the aim but a by-product of the path of God-Realisation.
jātyantara-pariṇāmaḥ prakṛtyāpūrāt
All evolutionary transformations are due to the fulfilling of Nature’s tendencies.
All powers come in direct correlation with the evolution of the individual toward perfection through his many incarnations. Any attempt to force their manifestation will stunt spiritual growth. It is man’s purpose to achieve Union with the Divine. This is a natural progression which can be aided through self-discipline and self-inquiry.
nimittaṃ-aprayojakaṃ prakṛtīnāṃ varaṇa-bhedas-tu tataḥ kṣetrikavat
An apparent cause is not necessarily instrumental in bringing about natural tendencies; it only removes obstacles, as a farmer (clears some stones to create an irrigation passageway).
nirmāṇa-cittānyasmitā-mātrāt
Minds are created only from egotism.
The mind is not the Self. It proceeds out of ego, or separation from the Self, and must be transcended to return to the Self.
pravṛtti-bhede prayojakaṃ cittaṃ-ekaṃ-anekeṣām
Although the pursuits of the many (created minds) vary, they are controlled by the one Mind.
The many individual minds are scattered and pursue various activities, but they are all subordinate to and ultimately under the control of the one Universal Mind, which is Self, absolute Consciousness.
tatra dhyānajaṃ-anāśayam
Of these, the mind born of dhyana is free from past tendencies, samskaras.
Of the many individual minds, those which are tempered and directed by meditation become free from useless habits and scattering activity.
karmāśuklākṛṣṇaṃ yoginas-trividhaṃ-itareṣām
For a yogi, Karma is neither white nor black; for others it is threefold.
For a yogi, Karma is objectively worked out—there is no positive or negative about it. For others it is threefold—black, white and gray—meaning there are subjective reactions to the work that must be carried out, and this in turn creates new Karma.
tatas-tad-vipākānuguṇānāṃ-evābhivyaktir-vāsanānām
From these (threefold Karma) is manifested fruition that corresponds to the desires or tendencies.
Each person enters a life situation according to his past Karma. His reaction to the situation is determined by his desires or tendencies. If he wants power or material wealth he will eventually receive them, but he must then suffer the pain that goes with them. If he wants only liberation, he must go through the discipline to achieve it, and that goal will be achieved.
jāti-deśa-kāla-vyavahitānāṃ-apyānantaryaṃ smṛti-saṃskārayor-ekarūpatvāt
There is an immediate succession (desire followed by appropriate karmic situation), that is due to memory and samskaras, even though it may be interrupted by social class, location and time.
The law of Karma is absolute. The effect of a desire or tendency must definitely be reaped, although it may be in a different lifetime and under different circumstances. Those who experience what seems to be undeserved suffering are only working out previously incurred Karma.
tāsāṃ-anāditvaṃ cāśiṣo nityatvāt
There is no beginning to them (desires), for the will to live is eternal.
This gives a a scope of how long man has been through birth and rebirth. He has been reincarnating as long as there has been desire. It is desire that brings him to the physical plane, and there is no beginning to desire.
hetu-phalāśrayālambanaiḥ saṃgṛhītatvād-eṣāṃ-abhāve tad-abhāvaḥ
Desires are held together by cause, effect, support and objects; and when these disappear, so do the desires.
What gives momentum to desires is cause and effects, or past Karma; support, or the activity of the mind which creates them; and the objects of the desires. When these foundations are removed, so are the desires.
atītānāgataṃ svarūpato ’styadhva-bhedād-dharmāṇām
The past and future exist in their own right; the difference in properties are due to different paths.
The world exists apart from man. But it is the various paths of the individual that create what appears to be the different properties and characteristics of the world, separating Prakriti from Purusha.
te vyakta-sūkṣmā guṇātmānaḥ
They, whether manifest or unmanifest, exist in the three gunas.
The properties or characteristics of the world, as man sees them, are actually manifestations of the qualities of Prakriti—sattwa, rajas and tamas.
pariṇāmaikatvād-vastu-tattvam
The reality of an object is due to the uniqueness in change (of the gunas).
Each object on the material plane can be identified and called a reality because it is made up of its own unique combination of the three qualities of nature, just as any color is a combination of the three primary colors—red, yellow and blue.
vastu-sāmye citta-bhedāt-tayor-vibhaktaḥ panthāḥ
The object being the same, the apparent difference (between two perceptions) is due to different minds’ separate paths.
The object remains the same, but when it is perceived by more than one mind, there immediately arise varying views of that object. This is due to the different paths of each individual. The word ‘path’ alludes to the fact that all are traveling toward realisation of the Self, and it is the individual attitudes or karmic situations that determine how a person sees something.
na caika-citta-tantraṃ vastu tad-apramāṇakaṃ tadā kiṃ syāt
An object is not dependent on one’s mind, for it still exists whether or not it is perceived by that mind.
tad-uparāgāpekṣitvāc-cittasya vastu jñātājñātam
An object is either known or unknown to the mind because of the coloring of the mind.
What is perceived or cognized by an individual is entirely dependent upon the orientation and tendencies of that mind and not on the object itself.
sadā jñātāś-citta-vṛttayas-tat-prabhoḥ puruṣasyāpariṇāmitvāt
The modification of the minds are always known to the Self due to the unchanging nature of Purusha.
The Soul, Purusha, observes all of the changes through which the mind goes because it is the Eternal Witness. All true knowledge exists permanently in the Self, while the mind is constantly being modified by thought waves.
na tat-svābhāsaṃ dṛśyatvāt
Nor is it self-luminous, for it is in the realm of perception.
The mind is something that can be perceived as an object, and not the source of knowledge, just as the moon is not a source of light but a reflection of the sun.
eka-samaye cobhayānavadhāraṇam
It cannot perceive two things at once.
Even though thoughts are formed in but a split second, still only one thought-form can exist in the mind at one time. So it is impossible for the mind to be perceiving itself while it perceives something else.
cittāntara-dṛśye buddhi-buddher-atiprasaṅgaḥ smṛti-saṃskaraś-ca
If one mind could perceive another, then there would be cognition of cognition, as well as confusion of memory.
The mind can neither perceive itself nor perceive another mind, for if this were the case there would be complete confusion of the knowledge and memory of the different minds. The mind is but an instrument; all knowledge comes from beyond it.
citer-apratisaṃkramāyās-tad-ākārāpattau svabuddhi-saṃvedanam
Knowledge of itself comes through the self-cognition which occurs when the mind is stilled.
Patanjali has thus developed the explanation that the mind cannot perceive itself. It is Purusha, the Self, that perceives the mind.
draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārtham
The mind that is colored by the Seer (the Self) and the seen (mind) understands everything.
When the mind is stilled and allowed perception of itself through the Self, knowledge gained by the Self is then also known by the mind. Only then does the mind have full knowledge. Obviously then, it is not intellectualisation but meditation that brings Self-knowledge.
tad-asaṃkhyeya-vāsanābhiś-citraṃ-api parārthaṃ saṃhatya-kāritvāt
The mind, though filled with innumerable tendencies and desires, acts for the Self, for they act in conjunction.
The mind is directly associated with the Self, so it acts for the Self even while it is still full of worldly thoughts.
viśeṣa-darśina ātma-bhāva-bhāvanā-vinivṛttiḥ
He who sees this distinction ceases to see the mind as Atma.
Through discrimination, the yogi understands that the Soul and the mind are not the same.
tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ cittam
With an inclination toward discrimination, the mind graviates toward kaivalya.
The mind which can distinguish the difference between mind and Atma has the power of discrimination, and moves automatically toward liberation.
tac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥ
Thoughts that arise as interruptions to discrimination are due to past samskaras.
Before liberation is attained, remaining habitual thoughts and tendencies arise in the mind from time to time to interrupt the growth of discrimination.
hānam-eṣāṃ kleśavad-uktam
Their removal is achieved in the same way as the removal of the afflictions, as previously described.
The methods of the removal of the interruptions of discrimination are the same as for removal of the afflictions, or causes of misery, described in the second chapter, sutras 10, 11, and 26.
prasaṃkhyāne ’pyakusīdasya sarvathā viveka-khyāter-dharma-meghaḥ samādhiḥ
For one who has given up even the desire for the highest state of awareness, and who exercises discrimination, Dharma-Megha-Samadhi comes.
Even the desire of liberation must be given up, for it is a vritti as is any other desire. With this renunciation and discrimination comes samadhi of ‘cloud of virtue’, Dharma-Megha-Samadhi, that which burns the seeds of all past samskaras, bringing full liberation.
tataḥ kleśa-karma-nivṛttiḥ
From that follows freedom from all miseries and karma.
tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj-jñeyaṃ-alpam
Then, with the removal of all distractions and impurities, (it becomes obvious that) what can be known by the mind is miniscule compared to Infinite Knowledge (of Enlightenment).
tataḥ kṛtārthānāṃ pariṇāma-krama-samāptir-guṇānām
The three gunas, having fulfilled their purpose, which is the process of change, cease to exist.
For the person who has transcended Prakriti, the qualities of nature come to an end, for they have fulfilled their purpose which is to push him through growth and to create the field for transformations on the path to Self-Realisation.
kṣaṇa-pratiyogī pariṇāmāparānta-nirgrāhyaḥ kramaḥ
The process of the succession of moments becomes apparent at the end of the transformation (of the gunas).
The lessons of the physical plane appear to occur in time, but in fact, they are a succession of separate moments in which there are varying plays of nature’s qualities, sattwa, rajas, tamas. This is much like a movie in which there appears to be a continuity, but it is only the effect of seeing many single frames in succession. Each frame—each lesson—is an entity, but this can only be seen when the film stops—when the individual is no longer looking through Prakriti.
puruṣārtha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktir iti
Kaivalya is that state in which the gunas (attain equilibrium and) merge in their cause, having no longer a purpose in relation to
Purusha. The Soul is established in its True Nature, which is Pure Consciousness. End.
Liberation occurs when the gunas no longer have an effect. The three qualities of nature rest in balance, ceasing to go through change, for their purpose has been fulfilled. Then, the yogi can no longer be called an individual, for he is Purusha itself.