Introduction
The Indian Philosophical system comprises of Six Darshanas Viz. Sankhya, Yoga, Nyaya, Vaisheshika, Purva mimamsa and uttara mimamsa.
The text Yoga sutra is authored by maharshi Pathanjali, this text is useful for the people who practice vedanta as well. This school of thought is linked to Sankhya school of thought. Sankhya deals with the knowledge portion of the philosophy, whereas Yoga elaborates on method to attain the chitta shuddhi (purity of mind) required for samadhi/moksha. The Goal of yoga is to attain Samadhi.
The text Patanjala yoga sutra has 4 parts (pada)
- Samadhi Pada
- Sadhana Pada
- Vibhooti pada
- Kaivalya Pada.
Bhagavan Vyasa has written a commentary on this text.
One of the main misconceptions about Patanjali yoga Sutras is, it is the text which prescribes Physical exercises /asanas to improve the health and mental conditions of a person. There are many who teach Yoga-asana in the name of Patanjali Maharshi, But Patanjali though supports asanas, specifies in one Sutra ‘Sukham stiram asanam’ and not the one we see. There are other pramanas(testimony) for asanas in the books like Hata yoga pradeepika etc..
The tradition of Yoga is started by Hiranyagarbha – The creator. Then it was passed on to several Maharshi’s. Patanjali being in that tradition has written the sutras (aphorisms).
What is Yoga?
Based on root word for yoga, we can derive 3 meanings for yoga
- ‘ Yujir Yoge’ – As per this yoga means to come into contact (Sanyoga)
- ‘Yujir Sanyame’ – To control
- ‘Yujir Samadhou’ – Peace of mind without thoughts (Samadhanam )
Which one of the above 3 is accepted meaning in Yoga Sutra?
Yujir Samadhou is the one which is accepted.
In this text we have provided explanation for each of the aphorism in English.
Samadhi pada
अथ योगानुशासनम्।।1.1।।
Now the text has started here following the teaching from guru parampara that has been represented here in this text.
योगश्चित्तवृत्तिनिरोधः।।1.2।।
Yoga means controlling of the thought functions. (Because sarva-All is not used this includes both samprajnata and asamprajnata samadhi)
तदा द्रष्टुः स्वरूपेऽवस्थानम्।।1.3।।
At that point of time the seer will merge in the self. (When all the thought functions are controlled at that point of time)
वृत्तिसारूप्यमितरत्र।।1.4।।
In other places (samsara) whatever his thought functions he will be established in that state.
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः।।1.5।।
Thought functions are five-fold, can be broadly classified into to 2 types Painful Thought Functions and Not-Painful thought functions.
प्रमाणविपर्य्यविकल्पनिद्रास्मृतयः।।1.6।।
Again Thought Functions are of 5 types, which can be either Klista or Aklista
- Pramana
- Viparyaya
- Vikalpa
- Nidra
- Smruti
प्रत्यक्षानुमानागमाः प्रमाणानि।।1.7।।
Yoga accepts 3 Pramanas
- Pratyaksha – Direct Perception
- Anumana – Inference
- Agama – Verbal testimony
विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम्।।1.8।।
Viparayaya is the wrong knowledge like in ‘THAT’ having knowledge of ‘NOT THAT’ or in ‘NOT THAT’ having knowledge of ‘THAT’.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः।।1.9।।
Even though there is no object identified for that word, the knowledge takes place just by the power of the word. Such word is called Vikalpa. (Following literal idea devoid of substance)
अभावप्रत्ययालम्बना वृत्तिर्निद्रा।।1.10।।
The thought function whose base/substratum is absence thought function(abhava prathyaya) is called Nidra.
अनुभूतविषयासंप्रमोषः स्मृतिः।।1.11।।
Remembrance of experienced object is called smruti
अभ्यासवैराग्याभ्यां तन्निरोधः।।1.12।।
Through Abhyasa (Practice) and vairagya (non-attachment) mind is controlled.
तत्र स्थितौ यत्नोऽभ्यासः।।1.13।।
The effort for the steadiness/being established in that state is called abhyasa.
स तु दीर्घकालनैरंन्तर्यसत्कारासेवितो दृढ़भूमिः।।1.14।।
That Abhayasa should be practiced for a long time, without stoppage and with earnestness, one gets established in that plane.
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्।।1.15।।
Vairagya is the removal of desire from all the object of experience in this world or the experience stated scripture.
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्।।1.16।।
That is the highest vairagya (para-vairagya) when there is no desire for the qualities derived from purasha khyati as well.
वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः।।1.17।।
Sampranjata samadhi is of four types
Vitharka anugata (object of meditation is gross)
Vichara anugata (Object of mediation subtle)
Ananda anugata (object of mediation is bliss)
Asmita anugata (When mind is not deviating from existence ‘I’)
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः।।1.18।।
The other (Asamprajnata Samadhi) is gained through the practice of non-existence of thought functions, at this stage only samskara exist.
(Through the highest vairagya if the identification with asmita (‘I’ thought) is also destroyed, then it is called asamprajnata samadhi)
भवप्रत्ययो विदेहप्रकृतिलयानाम्।।1.19।।
Bhava pratyaya (a type of asamprajnata samadhi) is for the people who has gained bodyless state (videhas) and who has gained existence in prakruti.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्।।1.20।।
Shraddha, virya (power), smriti(remembrance), Samadhi, prajna this is way for others (upaya pratyaya- Asamprajnata samadhi).
तीव्रसंवेगानामासन्नः।।1.21।।
For the person who has desire very strong he gains Samadhi and result of Samadhi (asamprajnata samadhi) very fast
मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः।।1.22।।
There is also a further distinction according to the degree of mild, middle and intense.
ईश्वरप्रणिधानाद्वा।।1.23।।
There is another means for samadhi, that is through eshwara pranidhana. Pranidhana is bhakti vishesha.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः।।1.24।।
Eshwara is the special purusha who is not tainted by (group of) Klesha ,karma and vipaka.
तत्र निरतिशयं सर्वज्ञबीजम्।।1.25।।
There the sarvajnabijam (limitless ness in all the power) is unsurpassed.
स एषः पूर्वेषामपि गुरुः कालेनानवच्छेदात्।।1.26।।
He is the guru(adi guru) of all the ancient guru and he is not being limited by time.
तस्य वाचकः प्रणवः।।1.27।।
Eshwara’s name is pranava.
तज्जपस्तदर्थभावनम्।।1.28।।
With pranava japa and bhavana (meditating) Eshwara is revealed to him.
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च।।1.29।।
From there (if one practices eshwara pranidhana), He will see the self and the troubles also will be removed.
व्याधिस्त्यानसंशयमप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः।।1.30।।
There are 9 troubles of mind. Disease, restless ness in mind, doubt, careless ness (pramada), Laziness of body and mind, thirst because of involvement in the vishaya, wrong knowledge, Non-attachment of the plane and Instability these mental distractions are the troubles.
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः।।1.31।।
Sorrow (adhyatmika, adhibhoutika and adidaivika), Dejection, unsteadiness of limbs, inhalation and exhalation are the companions of the troubles.
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः।।1.32।।
For their prevention of the vikshepa’s, one should meditate on one tatva.
मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्।।1.33।।
The mind attains a peaceful state by having bhavanas like friendship, compassion, joy and ignoring (neutral) regarding Sukha (Pleasure),Dukha, virtue (punya) and vice (Apunya) respectively.
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य।।1.34।।
Or by expulsion or retention of prana (Pranayama) mind can be controlled.
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी।।1.35।।
By focusing the mind on vishaya (object of sense organ) one will get siddhi which is the cause for steadiness of mind.
विशोका वा ज्योतिष्मति।।1.36।।
Vishoka is a state where you don’t have any trouble. If one meditates on that state, he will get jyothishmati.
वीतरागविषयं वा चित्तम्।।1.37।।
The mind will attain a desire less state.
स्वप्ननिद्राज्ञानालम्बनं वा।।1.38।।
By meditating on dream or deep sleep state one can get peace of mind.
यथाभिमतध्यानाद्वा।।1.39।।
Or meditate on any object of one’s own choice.
परमाणुपरममहत्त्वान्तोऽस्य वशीकारः।।1.40।।
The vashikara (control) one can take up till Parama anu or Parama mahat by meditating on subtle or gross object.
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः।।1.41।।
When the thought functions are removed (only existence thought function remains), The mind becomes like a pure crystal. Just like the colour of that crystal depends on the object behind it, the observer(grahitru), the means of observation (grahana) and the observed object (grahya) in all these gaining closeness or becoming one is called samapatti.
Vitharka : Meditating on grosser object
Vichara: meditating on subtler object
Ananda: Meditating on bliss
Asmita: Mind establishes only in the existence
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः।।1.42।।
There when the option of word, object and knowledge gets mixed up it is called savitharka samapatti.
When you are mediating on grosser object and in samadhi you are not able differentiate between word, object and knowledge then that is called Savitharka samapatti.
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का।।1.43।।
When the mind is purified and not intermixing the word, object and knowledge and there is no relationship with the word or knowledge. The mind becomes as though it non-existing. It takes the form of object alone then it is called nirvitharka samapatti.
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता।।1.44।।
Through this above explanation itself Savichara, nirvichara has been explained.
सूक्ष्मविषयत्त्वं चालिङ्गपर्यवसानम्।।1.45।।
Linga – in general it is taken as pointer to hidden object, in Sankhya or yoga Linga is not pointer that which has property to merge.
Alinga – is which is not an effect, so there is Purusha or pradhana (prakruti). In this sutra we should take Pradhana.
Going subtler and subtler object of meditation, one can go till Pradhana. There is nothing subtler than pradhana.
ता एव सबीजः समाधिः।।1.46।।
These are (savitharka, nirvitharka, savichara, nirvichara) sabeeja samadhi.
All these 4 are dependent on external object of meditation hence they are sabeeja samadhi.
निर्विचारवैशारद्येऽध्यात्मप्रसादः।।1.47।।
When nirvichara is also purified one gains adhyatma prasada.
ऋतंभरा तत्र प्रज्ञा।।1.48।।
Rthum Bharati (that which is holding on to the truth) iti rthumbhara.
Rthumbara is the knowledge in that state.
श्रुतानुमानप्रज्ञाभ्यामन्यविषयाविशेषार्थत्वात्।।1.49।।
It is different from Srutha prajna and anumana prajna because it is special knowledge.
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी।।1.50।।
Tasmat jayate iti tajjah (like pankaja)
Samadhi pranja jah (tajjah) is the destroyer of other samskaras (vythana samskara is destroyed).
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः।।1.51।।
If even the thought impression of samadhi prajna also is controlled through para vairagya, All the thought functions are controlled. Then he gains Nirbheeja samadhi.
Sadhana pada
तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोगः।।2.1।।
Tapah, swadhya and eshwara pranidhana is called kriya yoga.
Tapah – Kaya sanyama
Swadhya – Vak sanyama
Eshwara pranidhana – Manasa sanyama
समाधिभावनार्थः क्लेशतनूकरणार्थश्च।।2.2।।
What is the use of kriya yoga ? It is for gaining samadhi and to nullify the kleshas (to make it subtle (tanu) )
अविद्यास्मितारागद्वेषाभिनिवेशाः पञ्च क्लेशाः।।2.3।।
Avidya, asmita, raga, dwesha and abhinivesha are the five kleshas.
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्।।2.4।।
Prasupta (dormant), tanu(subtle/feeble), vichinna(separated) and udaranam (fully active) (which belong to each of five kleshas) for them avidya is the base/substratum/field.
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या।।2.5।।
In the object which is anitya, ashuchi, dukkha and anatma having knowledge that it is nitya, shuchi, sukha and atma respectively is avidya.
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता।।2.6।।
Druk (seeing) and Darshana (means of seeing) shakti as though both are one, having such understanding is asmita.
सुखानुशयी रागः।।2.7।।
The experience of sukha (sukha samskara or sukha ashaya) is called Raga.
दुःखानुशयी द्वेषः।।2.8।।
The experience of dukha is called dwesha. (whatever hatred/anger one has in the destruction of dukkha is dwesha).
स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः।।2.9।।
Naturally even the knowledgeable people are bound to this i.e the fear of death.
ते प्रतिप्रसवहेयाः सूक्ष्माः।।2.10।।
They (kleshas) when becomes sukshama (subtle) are destroyed until they become like roasted seeds (no more power to sprout).
ध्यानहेयास्तद्वृत्तयः।।2.11।।
Through the meditation one has to destroy those vruttis.
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः।।2.12।।
The group of karma which are caused by kleshas they are of two types drusta janma vedaneeya (experienced in this birth) or in the later birth.
सति मूले तद्विपाको जात्यायुर्भोगाः।।2.13।।
If the root exists then they will certainly give results as jati, ayur and bhoga (prabda karma)
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्।।2.14।।
Those karmas (jati,ayur and bhoga) they are cause for happiness or sorrow on account of their origination in punya and papa.
परिणाम तापसंस्कार दुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः।।2.15।।
There are 3 kinds of dukkah parinama, tapa and samskara their attributes are different, and functioning are different. All these are pain for a yogi.
हेयं दुःखमनागतम्।।2.16।।
Heyam (samsara)
The sorrow which is not yet come(future) is to be give up.
द्रष्टृदृश्ययोः संयोगो हेयहेतुः।।2.17।।
The seer and the seen combination is the cause for samsara.
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्।।2.18।।
Drushya (the object of experience) is of the nature of Satva, rajas and tamas. It is made of panchabhoota and object of sense organs. This is for Bhoga and aparvaga (moksha) of the purusha.
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि।।2.19।।
The special attributes (vishesha) , general attributes (avishesha), linga matra (that which has attribute of laya, to merge itself in cause), Alinga (that will not merge in cause) these are the four states of the guna.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः।।2.20।।
The seer is only seeing, though he is pure he is seeing through the buddhi (thought function)
तदर्थ एव दृश्यस्याऽऽत्मा।।2.21।।
The seeing is only for purusha’s moksha and aparvarga.
कृतार्थं प्रतिनष्टमप्यनष्टं तदन्यसाधारणत्वात्।।2.22।।
One who is realized (kruthartham) though this object of experience is destroyed for him but for others it is not destroyed, it is commonness to others.
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः।।2.23।।
Swa shakti and swamy shakti both has come together (sanyoga) for gaining the real nature of them.
What is the cause for relationship between self and buddhi?
तस्य हेतुरविद्या।।2.24।।
The cause is avidya.
तदभावात्संयोगाभावो हानं तद्दृशेः कैवल्यम्।।2.25।।
When the avidya don’t exist, the relation between prakruti and purusha (sanyoga) doesnot exist. That is what is hanam, that is the moksha.
विवेकख्यातिरविप्लवा हानोपायः।।2.26।।
The unwavering knowledge that purush and prakruti are different is the means hanopaya.
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा।।2.27।।
His (That person who is existing in viveka khyati) knowledge plane will be of seven-fold.
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः।।2.28।।
By practicing eight limbed yoga the impurities are destroyed and because of that the knowledge illumines.
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि।।2.29।।
Yama, niyama, asana, pranayama, pratyahara, dharana, Dhyana and samadhi these are the 8 limbs of yoga.
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः।।2.30।।
Ahimsa, Satya, astheya, bramhacharya and aparigraha are the yamas.
जातिदेशकालसमयानवच्छिन्ना सार्वभौमा महाव्रतम्।।2.31।।
When it is not bound by Caste, space, time and circumstances then it is called sarva bhouma mahavratam.
शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः।।2.32।।
Shoucha, Santhosha, tapas, swadyaya and eshwara pranidhana are the niyamas (Dos)
वितर्कबाधने प्रतिपक्षभावनम्।।2.33।।
When mind is troubled by obstacles (while one practices yama and niyama ) one should have contrary thoughts.
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्।।2.34।।
The opposite thoughts, himsa etc. they are of 3 types krutha(done by yourself), karitha (caused to be done by others) and anumodita (whatever accepted) again that can be because of Lobha, krodha (anger) or moha (delusion). They are again can be soft, medium or intense degrees. This will result in sorrow, ignorance and infinite fruits. This is how one has to think while developing contrary thoughts (pratipaksha Bhavanam).
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः।।2.35।।
If one is established in Ahimsa, in that yogi’s presence for all the jeevas enmity will be abandonment.
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्।।2.36।।
On the establishment of truth the yogi’s words will be fructified.
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्।।2.37।।
On the establishment in astheya (not receiving anything which is not Dharmic) he will gain all the precious things.
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः।।2.38।।
On establishment in brahmacharya, he will gain the strength to gain knowledge.
अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः।।2.39।।
On the establishment in aparigraha one gets the knowledge of this body (life) and previous bodies (lifes).
शौचात्स्वाङ्गजुगुप्सा परैरसंसर्गः।।2.40।।
From the shoucha comes dislike for one’s own body and others body (will not come in contact with others)
सत्त्वशुद्धिसौमनस्यैकग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च।।2.41।।
Satva shuddhi (pure mind), peaceful mind, focused mind, control over the sense organs and eligibility for atma darsha (he will gain).
संतोषादनुत्तमः सुखलाभः।।2.42।।
From the Santhosha he will gain incomparable bliss.
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः।।2.43।।
He will gain accomplishment of body and sense organs by purifying the ashuddi through tapas.
स्वाध्यायादिष्टदेवतासंप्रयोगः।।2.44।।
From the swadhya he gets the ista devata’s darshana.
समाधिसिद्धिरीश्वरप्रणिधानात्।।2.45।।
Through Eswara pranidhana one will gain samadhi.
(The other practices are prerequisite for eshwara pranidhana).
स्थिरसुखमासनम्।।2.46।।
Steady and comfortable is the posture.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्।।2.47।।
Through practice one should remove the obstacles and through mediating on Anantha one gets asana siddhi.
ततो द्वंद्वानभिघातः।।2.48।।
Through the asana siddhi one will not be caught by dwandwa (pairs of opposites).
तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः।।2.49।।
Once you have gain the asana siddhi, in that asana controlling of inhaling and exhaling is called pranayama.
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्यामि परिदृष्टो दीर्घसूक्ष्मः।।2.50।।
Controlling the prana externally (Bahir kumbaka) or controlling the prana internally (anthar kumbaka) that can be practiced in 3 ways, on Desha (space), for period of time or by count becomes elongated and subtle.
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः।।2.51।।
That which expects internal vrutti or external vrutti is the 4th pranayama. (this will help you to gain bhoomi jayas, puraka,rechaka and gain kumbaka).
4th pranayama is not a practiced pranayama, its become natural state.
ततः क्षीयते प्रकाशावरणम्।।2.52।।
Through pranayama (thathah) the sheath which covers the self is removed.
That karma which covers the true knowledge is removed.
धारणासु च योग्यता मनसः।।2.53।।
Not just that, through the practice of pranayama mind get the ability for Dharana.
What is pratyahara ?
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः।।2.54।।
Swa vishaya asamprayoge
When the mind is not involved in the object of the world, the sense organs as though it has gain the chitta swarupa is called pratyahara.
ततः परमावश्यतेन्द्रियाणाम्।।2.55।।
Because of pratyahara one gets ultimate control over sense organs.
Vibhuti pada
देशबन्धश्चित्तस्य धारणा।।3.1।।
Dharana is fix your mind in place. (This object on which mind is fixed can be internal (visualize god/chakra) or external objects)
तत्र प्रत्ययैकतानता ध्यानम्।।3.2।।
There ( तत्र- Tasmin deshe in the object of meditation) the continuous succession of chitta vrutti is called Dhyanam.
तदेवार्थमात्रनिर्भास स्वरूपशून्यमिव समाधिः।।3.3।।
When you fix the mind on the object then only that object is illuminated, the mind takes the form of the object as though it is devoid of its own form, is Samadhi.
Note : this Samadhi is different from Samprajnatha samadhi/Asamprajnatha samdhi, in this Samadhi one will not have knowledge/Sakshatkara (vision) of the object.
In Samprajnatha one will have direct vision of the self and when one leaves the attachment for that as well then it will be asamprajnatha samadhi.
त्रयमेकत्र संयमः।।3.4।।
Dharana, Dhyana and samadhi in one object is called Sanyama.
तज्जयात्प्रज्ञालोकः।।3.5।।
If Sanyama is attained totally the person gains clarity of knowledge.
तस्य भूमिषु विनियोगः।।3.6।।
That Sanyama ‘s application is by stages.
त्रयमन्तरङ्गं पूर्वेभ्यः।।3.7।।
These three are antharanga (internal) to 5 limbs (which is explained in earlier chapter, yama niyama asana, pranayama and pratyahara) and to samprajnatha samadhi.
तदपि बहिरङ्गं निर्बीजस्य।।3.8।।
That also becomes the external for asamprajnata samadhi.
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः।।3.9।।
The Samasara (chetasah pratyaya rupena uttanam – Mind through functions it gains it existence- period of samasara).
Niroda – Samadhi thought impression.
When Samsara Thought function is controlled the samadhi thought function arises at that point, The niroda parinama is connected with the nirodha shkana.
तस्य प्रशान्तवाहिता संस्कारात्।।3.10।।
The Peaceful flow comes from the nirodha samskara.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः।।3.11।।
Sarvarthata (the mind involved in all the sense organs) is destroyed (kshaya) and Ekagrata (single-pointed) mind is in rise. That transformation is called Samadhi parinama.
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः।।3.12।।
After that again when the previous thought function is settled and new thought function arises and if both previous and new thought functions are same then it is called Ekagratha parinama.
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः।।3.13।।
Because of these explanations, in the Bhoota and indriya’s Dharma, lakshna and avasta parinama (transformation) are also explained.
Dharma parinama : There when the vyuthana samaskara is controlled and Samadhi samaskra is arised, In the dharmi (chitta) Dharma parinama takes place.
Example : Behind the Crystal (Dharmi) if you keep red (Dharama) flower, The crystal reflects red colour, when it is replaced by Blue (another Dharma) flower it reflects Blue.
Lakshana Parinama : When the nirodha samsakara is related to 3 points of time is Lakshana parinama.
Avasta parinama : When the mind is in hold Nirodha samaskara, the Nirodha samskara will be stronger and samsara samskara will be weaker. That is the avasta (state of mind). This is what is Dharma’s avasta parinama.
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी।।3.14।।
Dharmi is that which falls under these 3 categories of Dharma namely Shanta, udita and avyapadesha.
Shanta: That Dharma which has finished its function.
Udita : That Dharma which has started now.
Avyapadesha : The Future Dharma.
With these dharma’s that which exist is called dharmi.
क्रमान्यत्व परिणामान्यत्वे हेतुः।।3.15।।
The krama (change in order) is the cause for parinama (transformation of chitta).
Chitta (Dharmi) – exist in two form
- What is seen – For which thought function exist.
- What is not seen – There is no vrutti attached to this. its only vastu matraatmaka. They can be experienced only through anumana.
- Nirodha
- Dharma (punya and apunaya)
- Thought impressions
- Parinama
- Desire to live (jeevanam)
- Functionality of mind & body
- Power to function.
These are the Not seen.
परिणामत्रयसंयमादतीतानागतज्ञानम्।।3.16।।
If one does Sanyama (Dharana, Dhyana Samadhi) on 3 parinamas (Dharma, Lakshana, Avasta) then he will gain knowledge of Past and future.
शब्दार्थप्रत्ययानामितरेतराध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम्।।3.17।।
The super imposition of Shabda , Artha and pratyaya results in confusion. If one does sanyama on the difference of shabda, artha and pratyaya then he will gain the knowledge of all the bhootas. (Knowledge of the cry of all living beings)
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्।।3.18।।
If one is able to do the sakshatkara of the samskaras (thought impression) then he will gain the knowledge of previous births.
Samskaras are of two types
- Smriti kleshayatvat : Potent and Latent thought impressions
- Vipaka hetava
प्रत्ययस्य परचित्तज्ञानम्।।3.19।।
If one does sanyama on pratyaya he will get knowledge of other minds.
न च तत्सालम्बनं तस्याविषयीभूतत्वात्।।3.20।।
When you are going to medidate on pratyaya and able to read the mind. However he will be able to read the mind in general way not in particular way.
(It is not with alambana).
कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुष्प्रकाशासंयोगेऽन्तर्धानम्।।3.21।।
From the sanyama over the body the ability to grasp is prevented, because of that light which is reflected from the body will not come in contact with eye. This yogi gets the siddhi to disappear.
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा।।3.22।।
If one do sanyama on Sopakrama and nirupakrama then he gets the knowledge of death, or the symptoms of arishta (evil).
The karma which fructify to give result in this birth are of two types
Sopakrama : As a wet cloth, when you spread it immediately it will dry fast is sopkarma.
Nirupakrama: When the same cloth furled up and put in a corner it will not dry fast, that is Nirupakrama.
In Sopakrama karma fructify faster and nirupakrama karma slowly fructify.
मैत्र्यादिषु बलानि।।3.23।।
If one concentrate on Mitri, karuna and mudita then he gets powers.
बलेषु हस्तिबलादीनि।।3.24।।
If one concentrate on the Powers, then he gains power of elephant etc.
प्रवृत्त्यालोकन्यासात्सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्।।3.25।।
If one does sanyama on pravrutti aloka nyasa (विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी ) then he will gain knowledge of subtle object, the obstructed objects and the distant objects.
भुवनज्ञानं सूर्ये संयमात्।।3.26।।
If one does sanyama on Surya then he will get Bhuvana jnanam.
चन्द्रे ताराव्यूहज्ञानम्।।3.27।।
If one medidate on Chandra, he will get knowledge of the placements of the stars/constellations.
ध्रुवे तद्गतिज्ञानम्।।3.28।।
If one concentrate on Pole star, he will get the knowledge of their movement.
नाभिचक्रे कायव्यूहज्ञानम्।।3.29।।
If one concentrate on naval chakra, then he will get knowledge of the bodily system (the different Dhatus present in the body).
कण्ठकूपे क्षुत्पिपासानिवृत्तिः।।3.30।।
If one concentrate on the pit of the throat (below the adam’s apple), then he will be devoid of thrust and hunger.
कूर्मनाड्यां स्थैर्यम्।।3.31।।
If one meditates on kurmanadi then he will get firmness.
मूर्धज्योतिषि सिद्धदर्शनम्।।3.32।।
If one meditates on cerebral light, then he will have vision of siddhas.
प्रातिभाद्वा सर्वम्।।3.33।।
Through Praatibha (the stage before the viveka jnana – Solar chakra) the yogi gains knowledge of everything.
हृदये चित्तसंवित्।।3.34।।
If one medidates on space in heart, he gains knowledge of the chitta.
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम्।।3.35।।
Sattva (buddi sattva) and Purusha (self) these two never come in contact. There is no clear knowledge that Buddhi and Purusha are different. This confusion is called Bhoga, Bhoga is parartha (it is for others). From the sanyama over the swartha, comes the knowledge of the purusha.
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते।।3.36।।
From there arise the Pratibha (knowledge subtle, far etc), Shravana (Divine listening), vedana (Divine touch), Adarsha (Divine Seeing) , aswada (Divine smelling) experience happens.
ते समाधावुपसर्गा व्युत्थाने सिद्धयः।।3.37।।
All these are the obstacles to the samadhi and they called siddhi in samsara (uptill sabheeja samadhi).
बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः।।3.38।।
Through the practice of control of mind, karmas are destroyed, when the karmas are destroyed cause for bondage becomes weak (shitila), and because of practice of sadhana, the chitta gains the ability to travel to the other body. (only mind will travel not the soul)
Note : This should not be understood as para kaya pravesha.
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च।।3.39।।
If one gains control over the Udana, then he is not troubled by water, stones or thrones etc and uthkranti (archiradi- Travel through sun and reach deva loka, dhooma – travel through the moon and reach pitru loka and Born in martu loka)
समानजयाज्जवलनम्।।3.40।।
If one gains control over samana the body becomes very bright.
श्रोत्राकाशयोः संबन्धसंयमाद्दिव्यं श्रोत्रम्।।3.41।।
The place where you listen (shrotra) and the place where the sound is held (akasha),if sanyama is done on this one will gain divine listening capability.
कायाकाशयोः संबन्धसंयमाल्लघुतूलसमापत्तेश्चाऽऽकाशगमनम्।।3.42।।
If one do sanyama on the contact between body and space,then he will attain the siddhi of body becoming weightless and he can travel in akasha.
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः।।3.43।।
The avarana covering illumining self is destroyed by the bahir kalpita vrutti maha Videha.
There are 3 types vrutti
- Kalpita – Mind internal vrutti extenal
- Akalpita – Mind is not dependent body & vrutti external
- Maha Videha – through kalpita vrutti Maha Videha is gained. One will be able to enter the other body. (Para kaya pravesha).
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः।।3.44।।
One will gain the control of bhoota (elements) by doing sanyama on the relationship between stula swaroopa and sookshma swarupa.
ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च।।3.45।।
When you gain control over all the elements one will gain siddhis called anima etc, it is called kaya sampad. Because of these siddhi, the attributes of each of these elements will not be preventing him.
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्।।3.46।।
Beauty, Charm, Strength and body will become stronger than vajra are the Physical attainments.
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः।।3.47।।
If one do sanyama on Grahana (sound etc), nature, ego etc he will gain mastery over the senses.
ततो मनोजवित्वं विकरण भावः प्रधानजयश्च।।3.48।।
After that mind like velocity, vikarana bhava(mind with ability to reach any object with any kind of obstacles) and control over the pradhana.
These 3 siddhi’s together called as ‘Madhu pratika’ this attained by gaining control over all the 5 sense organs.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च।।3.49।।
The yogi, who has knowledge that the chit and purusha are different, then he will gain existence in everything and gains knowledge of everything.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्।।3.50।।
Once he gains vairagya on that also (vishoka), The seed for dhosha is destroyed. He attains kaivalya.
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्।।3.51।।
On the invitation of the Devas, non-adoption of the association and Pride because there is possibility of connection with arista again.
When the person has established in self, he will not be troubled by karmas.
Yogi are of 4 types
- Prathama -Kalpika – Has glimpse of self
- Madhubumika – He gains rthumbara prajna
- The prajna jyoti – In all the objects which exists, which will be created later he will have control over it. He has done what he has do.
- Atikranta-Bhavaniya – One who has gain control everything, for him there will seven stages.
क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्।।3.52।।
If one does sanyama on time and its order then he gains vivekajam jnanam (he knows everything)
Note : Kala is also shabda jnananupati vastu shoonya. Therefore it is a vikalpa.
जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः।।3.53।।
Jati, lakshna , Desha they can’t be distinguished as different, therefore knowledge gained is common.
तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्।।3.54।।
Tarakam (that which is gain through its logic, not limited to any desha), Sarva vishaya (Everything is object) Sarvatha vishaya (3 periods of time), Akramam (there is no confusion). At one point he gains all the knowledge. This is Vivekajam jnanam.
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति।।3.55।।
Chit and purusha if one is able to differentiate and differentiating method is total then it is called kaivalyam.
Kaivalya Pada
जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः।।4.1।।
The Siddhis are born through Birth, aushada (herbs), Mantra, Tapas or Samadhi.
जात्यन्तरपरिणामः प्रकृत्यापूरात्।।4.2।।
Because of Prakruti apurat (punya and papa) change in jati or change in body takes place.
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्।।4.3।।
Dharma/adharma these nimitta karanas are useless to create something for prakruti, they can help in change in state like farmer.
Note: Dharma is just a reason for removal of Adharma, it can’t trigger changes to prakruti.
When the yogi creates many bodies are they one-minded or many minded.
निर्माणचित्तान्यस्मितामात्रात्।।4.4।।
The other chittas which are created in other bodies, there chitta will remain as asmita only.
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्।।4.5।।
For the Function to differ in each of the body, what is the cause ? The main chitta (cause- Master) for all the effect chitta (slave chitta). Master chitta will control the other slave chittas.
तत्र ध्यानजमनाशयम्।।4.6।।
There the chitta which created through Dhyana, will not have any karma group.
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्।।4.7।।
Karmas are ashukla akrisha for yogis and for other it is 3 types.
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्।।4.8।।
There from, whatever results they give are according to the vasanas.
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्।।4.9।।
According to the birth you have to take in next life that is decided by group of karma (ashaya), This karma ashaya which is responsible for Jati, ayur and bhoga that Karma is not just decided by the previous birth.
तासामनादित्वं चाऽऽशिषो नित्यत्वात्।।4.10।।
These karma groups are anadi, whey it is anadi ? the desire to exist is nitya.
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः।।4.11।।
Hetu, phala, asharaya and alambana on all these Vasanas are dependent, therefore when these do not exist vasana also doesnot exist.
The asat can’t come into existence ? How do you expect Vasana’s to be non-existent or destroyed ?
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्।।4.12।।
The past and future both exist in reality as kala bheda.
ते व्यक्तसूक्ष्मा गुणात्मानः।।4.13।।
They (3 time periods) are manifested and subtle. In reality they are nothing but form of gunas.
Eye is also product of guna, ear is also product of guna ? how does this difference happen.
परिणामैकत्वाद्वस्तुतत्त्वम्।।4.14।।
The parinama is ekaroopa therefore vastu tatva is also eka roopa.
Both sense organ and object are from Gunas. When it is grahana Swaroopa it creates particular sense organ when it is grahya Swaroopa it creates sense object.
Some people (buddhist) says “There are no objects other than knowledge, Knowledge is what projects the object as though it exist like in dream state. ”
If so then the objects of the world buddhist accept is vikalpa, How can their teachings be believed who refute vastu Swaroopa based on vikalpa ?
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः।।4.15।।
The same object exist according to the nature of chitta bedha, the knowledge also takes place in different way.
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्।।4.16।।
The object is not creation of a mind, there is no pramana in that. So what ?
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाता ज्ञातम्।।4.17।।
The object of the world is dependent on the relationship with the chitta(The object coloring the mind). The object becomes known or unknown.
For whom the mind takes the form of object to him –
सदाज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्।।4.18।।
The thought functions are always known by its master, that proves Purusha is not transformed.
*न तत्स्वाभासं दृश्यत्वात्।।4.19।।
The chitta is not self illumining, since it is seen ( Drushyatvat)
The other sense organs and objects of sense organs are seen in the same way mind also seen.
एकसमये चोभयानवधारणम्।।4.20।।
At a point of time two things the mind can’t grasp.
At one point of time it can’t illumine itself and others.
When chitta is controlled of its own nature, it can be understood by another mind for that next sutra.
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च।।4.21।।
If I accept chitta to be grasped by another chitta then athiprasinga from one buddhi to another buddhi and there is confusion caused in the smruti.
चित्तेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्।।4.22।।
When the chitta is in relationship with that takes the form of the purusha, at that point of time the knowledge that I exist that experience happens.
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्।।4.23।।
The seer and the seen having relationship is common for everyone.
तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्।।4.24।।
Even though that mind is painted with innumerable thoughts impressions it is for others. Because it that which helps purusha to gain bhogha and moksha.
विशेषदर्शिन आत्मभावभावनानिवृत्तिः।।4.25।।
Bhavanavinivrutti:
That person who gains special knowledge, because of viveka jnana the understanding that chitta is the atma is removed.
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्।।4.26।।
At that point of time, Chitta is immersed in viveka and turned towards the moksha.
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः।।4.27।।
When the chitta is immersed in the viveka that means mind produces only viveka asmi asmi.
In between them samsara thoughts might arise due to the samskara.
हानमेषां क्लेशवदुक्तम्।।4.28।।
Like Kleshas the samskara also to be destroyed.
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः।।4.29।।
If one is not even attached to this vivekajnana at any point of time. Then that person attains Dharma megha samadhi.
What happens if one attains Dharma megha samadhi ?
ततः क्लेशकर्मनिवृत्तिः।।4.30।।
After gaining that the Klesha karma will be destroyed. Avidya etc will be destroyed from its root.
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽऽनन्त्याज्ज्ञेयमल्पम्।।4.31।।
At that point of time (when kleshas are destroyed), all the impurities which covers the knowledge (avarana mala) is removed, there will be no end to his knowledge and there will be nothing to be known.
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्।।4.32।।
Because of that, this person who has attained whatever has to be attained. The parinama krama comes to an end.
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः।।4.33।।
Once the transformation (parinama) has taken place or completed at that point of time you will know the krama.
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति।।4.34।।
For one who no Purshartha (krutha-kruthya) for him gunas will get Laya in its cause, this is kaivalya or it is getting established in one’s own nature is kaivalya.