Yoga Sudhakara - English - Yoga Sutras Commentary

OM

Yoga Sudhakara 

Sri Sadasivendra Saraswati (Sri Sadasiva Brahmendra)

The Commentary on the Patanjali Yoga Sutras

English Translation: 

Paramahamsa Dasan Siva 

(mccrf.org)

Translator's Note:

This is an English translation of Yoga Sudhaakara (The Ambrosia of Yoga), a profound Sanskrit commentary on the Patanjali Yoga Sutras, authored by the esteemed yogi Sri Sadasivendra Saraswati (commonly known as Sri Sadasiva Brahmendra). The commentary offers lucid insights into the teachings of the highly revered sage Maharishi Patanjali.

The Yoga Sudhaakara delves into various aspects of the Yoga Sutras across its chapters:

Chapter 1: Explains the mechanism of mental modifications (vruttis), types of liberation (mukti), degrees of vairaagya (dispassion) and the excellence of para vairaagya (higher dispassion), the nature of eeshvara, the significance of prayer and meditation on Om, the reasoning behind cultivating virtues like friendship and compassion, stages of praanaayaama, and a detailed exploration of the different stages of samaadhi..

Chapter 2: Discusses the various forms of kleshas (afflictions), the interplay between karma, the gunas, lifespan, and creation's purpose. It provides methods to overcome suffering, emphasizes the vital role of viveka khyaati (discerning intellect) and its developmental stages, elaborates on the necessity of practicing virtues, meditation on the Infinite, and delves deeper into aspects of praanaayaama..

Chapter 3: Highlights the significance of samyama, elucidates the process and purpose of various transformations, and sheds light on the list of diverse siddhis (perfections) including scientific explanations, emphasizing their proper use and cautioning against misuse. It concludes with insights on gaining true knowledge leading to liberation..

Chapter 4: Explores the role of nature (prakruti), the creation of individual minds, karma, the interplay of the three gunas, memory, and their interconnection. It offers a comprehensive understanding of the mind’s workings, its basis, and activities, the role of the Self (aatman), and the steps toward ultimate liberation..

Each sutra is introduced with a concise preface that connects it to the previous sutra and explains its purpose. The commentary also includes counterarguments, following a style reminiscent of the commentaries on Vedantic texts by the great aadi shankara.

This rare and invaluable commentary is not readily accessible to the public. A photocopy of the Sanskrit text is available at archive.org. Only a few translations—two in English and one in Tamil—are known to exist, but these are either difficult to read or no longer in print.

My journey into the Patanjali Yoga Sutras began with the teachings of my Spiritual Master, Sri Paramahamsa Yogananda. My understanding of the Sutras was further enriched by the profound commentary[1] of Sri Roy Eugene Davis, a direct disciple of Sri Paramahamsa Yogananda. The Holy Science (Kaivalya Darshanam)[ii] by Sri Swami Yukteswar Giri, the guru of Sri Paramahamsa Yogananda, which follows a structure closely aligned with the Patanjali Yoga Sutras while offering unique perspectives, broadened my outlook. This foundation was later deepened through the guidance of my guru in physical form, Sri Bhakthi Pathanjali Krishnasami, along with the wisdom imparted by several other esteemed masters.

Though my contribution to this work is small, I believe, my aspiration to make Sri Sadasiva Brahmendra's profound commentary accessible to the public has driven this effort. With deep humility, I offer my heartfelt gratitude to the revered Masters, insightful Authors, and the boundless Grace of God, whose wisdom, guidance, and blessings have made this work possible.

For the translation work, ChatGPT played a key role in delivering a high-quality Sanskrit-to-English translation. Despite being pedantic and somewhat challenging to read, Sri S. Kothanda raman’s English translation of Yoga Sudhaakara[iii] proved to be an invaluable resource for cross-referencing and validation.

The translation has been kept as close as possible to the original commentary, with hyphenated transliterations of the Patanjali Yoga Sutras included to aid familiarity. I hope readers find this helpful. If you come across any errors in this translation, kindly notify me at phdsiva@mccrf.org.

In the all-encompassing love of the Divine,

Paramahamsa Daasa Siva

References:

[1]. The Science of Self-Realization: A Guide to Spiritual Practice in the Kriya Yoga Tradition, Commentary on Patanjali’s Yoga-Sutras by Roy Eugene Davis, CSA Press, Lakemont, Georgia. Visit: csa-davis.org for more details.

[ii]. The Holy Science (Kaivalya Darshanam) by Sri Swami Yukteswar Giri, Self-Realization Fellowship, Los Angeles, California. Visit: yogananda.org for more details.

[iii]. Yoga Sudhaakara—A Commentary on Patanjali's Yoga-Sutras, composed by Sri Sadasivendra Saraswati; English Translation by S. Kothanda raman, Karakotaka Vayalore Trust, Chennai, India.

PRAYER:

1. By contemplating Him, the imperishable inward consciousness is attained, untouched by afflictions (kleshas), actions (karma), and other impurities. I worship that Lord.

2. I revere the faultless pair of feet of shreemat Patanjali, through which the purification of mind, body, and speech is made possible.

3. I bow to those venerable Gurus, who are adored by the wise, and who bestow bliss and knowledge, which I have obtained from the boundless ocean of their grace.

4. After attentively listening to the words from the lotus-like mouths of exalted teachers, and after churning their teachings, I now begin this commentary, inspired by the teachings of the great sage Patanjali (an avatar of aadishesha).

1. Chapter on Samaadhi (Absorption or Union)

Here, the revered sage Patanjali demonstrates the practical application of the science (shaastra), as bestowed by the scriptures:

1.1: atha yogaanushaasanam .

1.1: Now, the instruction on Yoga begins.

In this context, the word "atha" (now) signifies both the beginning and an auspicious initiation.

"Yoga" here refers to Samaadhi, which comes from the root "yuj" meaning union or concentration. The teaching or guidance on this (yoga) is called "anushaasanam" (discipline or instruction). It is a system (shaastra) that, following the tradition of Hiranyagarbha (the cosmic being), is explained along with the means (saadhanaa) to achieve the desired result of samaadhi.

Thus, the literal meaning of the phrase is: For someone who seeks liberation, this scripture, which explains the path of yoga, is begun.

Samaadhi is of two types:

- Sampragyaata (conscious) and

- Asampragyaata (super-conscious).

This is a state of the mind (chittha).

The chittha (mind) is composed of the three gunas (qualities) and progresses through five stages:

- Kshipta (distracted),

- Mooda (deluded),

- Vikshipta (scattered but occasionally concentrated),

- Ekaagra (one-pointed or focused), and

- Niruddha (restrained or fully controlled).

Among these, the kshipta state is when the mind is tossed around by the influence of rajas (passion) and attached to sense objects.

The Mooda state is when the mind is overcome by tamas (darkness), experiencing laziness and delusion.

The vikshipta state is when the mind, though still influenced by rajas and tamas, is occasionally drawn toward higher contemplation through moments of sattva (purity).

The ekaagra state is when the mind, purified of rajas and tamas, becomes steady and focused.

The niruddha state is when all fluctuations of the mind are fully controlled, leaving only latent impressions (samskaaras).

Thus, the first three stages of the mind are abandoned, and the final two stages—ekaagra and niruddha—are the conditions in which the two types of samaadhi can occur.

Now, the general definition of the two types of Samaadhi is provided:

1.2: yogash chittha vrutti nirodhah .

1.2: Yoga is the cessation of the modifications of the mind.

This means that yoga involves the control or restraint of the fluctuations caused by rajas (restlessness) and tamas (dullness). Even in the state of conscious (Sampragyaata) samaadhi, the presence of sattvic (pure) mental modifications does not indicate incompleteness. [The primary focus is on restraining rajas and tamas, while sattvic modifications may persist until further progress is made].

An objection is raised: Since the nature of consciousness (chithi-shakti) is to operate through mental modifications (vruttis), how can it remain stable when these modifications are restrained? In response, the verse explains:

1.3: tadaa drashtuh svarupe-avasthaanam .

1.3: Then the seer abides in its own true nature.

When all the mental modifications (vruttis) are restrained, the consciousness (chithi-shakti) of the drashtaa (seer) rests in its true form, just as a crystal becomes clear when the flower placed on it is removed. The nature of chithishakti is pure consciousness, not the mental modifications (vruttis). This is the intended meaning.

An objection is raised: If consciousness (chithi-shakti) abides in its true nature when the mental modifications (vruttis) are restrained, does it then fall away from its true nature during an active state? The verse responds:

1.4: vrutti saarupyamitaratra .

1.4: Otherwise, there is identification with the modifications.

Although chithishakti (the power of consciousness) is always unchanging and remains established in its true nature, when there is no restraint (nirodha), and the modifications arise, consciousness becomes reflected in those modifications. Due to the lack of discernment, consciousness appears to assume the form of the modifications, just as a crystal appears red when a hibiscus flower is placed near it.

Therefore, consciousness does not actually fall away from its true nature. Just as the crystal does not lose its inherent clarity when it appears red, the true nature of consciousness remains unchanged even when it reflects the modifications.

This explains that in states of activity, although the consciousness reflects the mental modifications, it does not lose its essence. Thus, the term "mind" (chittha) in the second sutra is clarified as referring to this interplay of identification with modifications when there is no restraint.

Now, the sutra describes the number of mental modifications that are to be restrained—

1.5: vruttayah panchatayyah klishtaa aklishtaah .

1.5: The mental modifications are of five kinds, some painful and others non painful.

The term "five" refers to the specific categories of vruttis that will be explained further, beginning with perception, etc. These five are the general modifications of the mind, which represent transformations of the mind.

The use of the plural form here suggests that these modifications are "friendly" or familiar to many people.

What are their characteristics? They are either painful or non-painful. The painful ones are those entangled with the afflictions, leading to a state where one does not rest in one's true nature. The non-painful ones are free from such afflictions, allowing one to remain established in one's true nature.

Although both the painful and non-painful modifications are encompassed within the five types, it is emphasized that both kinds must be restrained. The mistaken notion that only the painful ones should be restrained must be avoided.

Now, to explain the names and characteristics of the mental modifications (vruttis), next six sutras are presented:

1.6: pramaanaa viparyaya vikalpa nidraa smrutayah .

1.6: pramaana (valid cognition), viparyaya (misconception), vikalpa (imagination), nidraa (sleep), and smruti (memory) are the five types of mental modifications.

The purpose of this introductory sutra is to indicate that there is no other mental modification beyond these five.

1.7: pratyaksha anumaana aagamaah pramaanaani .

1.7: The three forms of valid knowledge are: direct perception (pratyaksha), inference (anumaana), and testimony (aagama).

In essence, these three represent the sole valid means of acquiring knowledge. Within the modifications of the mind, the recognition of objects through the reflection of consciousness is referred to as pramaa (valid knowledge). The instrumentality of these modifications is called the valid means of knowledge (pramaana).

Existence or reality serves as the general characteristic of valid knowledge.

Among these forms, direct perception is a mental modification identified through the senses, such as sight and that mental modifications constitute as valid means of knowledge. In the mental modification that assumes the form of the object, the reflection of the power of consciousness constitutes valid knowledge through direct perception.

Similarly, through meditation and concentration, the mental modification known as discriminative absorption (sampragyaata) illumines a special aspect of consciousness and becomes direct perception. The power of consciousness as the knower is the ultimate result.

Through the knowledge of signs or indications, the modification that determines the general characteristics indicated by these signs is known as inference (anumaana). In this case, the reflection of consciousness-power is inferred knowledge (anumitih).

Through the meanings of individual words, the mental modification that grasps the overall meaning of a sentence is termed testimony (aagama). Here, the reflection of consciousness-power corresponds to the semantic content or meaning conveyed by the sound of the words (shabda).

Although inference and testimony are recognized as valid means of knowledge, they should not be relied upon conclusively [i.e., needs to be validated by direct perception].

1.8: viparyayo mithyaa gyaanam atadrupa pratishtham .

1.8: Misperception (viparyaya) is false knowledge (mithyaagyaana) that is based on a form which does not reflect the true nature of the object.

Misperception is characterized as an erroneous understanding. It is false knowledge that ceases to produce meaningful action after it is contradicted. This misperception rests upon a form that is not inherent to the true nature of the object. The actual, ultimate reality of the object is not established in such knowledge, and thus, it fails to apprehend the truth. The essence—the true nature of the object—serves as the defining characteristic of correct knowledge.

This concept of viparyaya should not be confused with vikalpa (imagination or fiction). Imagination, though contradicted, can still serve as a basis for action in certain contexts, such as in the reasoning of some learned scholars. Nor does this apply to doubt (samshaya), because doubt too has its own distinct focus or object of consideration.

1.9: shabda gyaana anupaatee vastu shunyo vikalpah .

1.9: Imagination (vikalpa) follows verbal knowledge but is devoid of the actual object.

Upon hearing a phrase such as "Raahu's head", a mental modification (vrutti) arises that is devoid of a real object. This is vikalpa—a thought or concept that is not based on actual reality but on words alone.

Hence, there is no overextension in the case of a mental modification dealing with the meaning of words (as in aagama), as this modification does not lack an actual object (vastushunya). Similarly, there is no overextension in the case of false perception (viparyaya), because viparyaya does not follow verbal knowledge (shabda-gyaana) in the way that vikalpa does.

[In essence, vikalpa is a mental construct or imagination that arises purely from words and is not tied to any real-world object, while viparyaya involves a misperception of actual objects].

1.10: abhaava pratyaya aalambanaa vruttir nidraa .

1.10: Nidra (sleep) is a mental modification (vrutti) that rests upon the cognition of absence.

When there is an experience of non-existence of objects, as in the state of darkness where no specific object is perceived, this absence itself becomes the content of the cognition. The mental modification that takes this absence as its object is known as nidra (sleep).

The vrutti of sleep is understood through the recollection that follows it, such as, "I slept well; I did not know anything", which is based on a prior experience of that state. Hence, it is classified as a mental modification (vrutti).

1.11: anubhuta vishayaa asampramoshah smrutih .

1.11: Memory (smruti) is the non loss of the object of past experience.

The memory (smruti) is the non-loss (asampramoshah) of what was experienced, such as remembering the childhood experiences spent with one's father or other elders. Memory is the result of recalling what was experienced and re-linking it in the mind.

By these seven aphorisms (starting from the mention of "vruttayah" and ending with "anubhuta-vishaya"), the mental modifications (vrutti) mentioned in the second sutra are now fully elucidated.

From this point onward, the remaining part of the section will explain the meaning of the term "nirodha" (cessation), which signifies the restraint or control of the mental modifications.

Now, the method for restraining the fivefold mental modifications is stated:

1.12: abhyaasa vairaagyaabhyaam tan nirodhah .

1.12: By practice and dispassion, their cessation is achieved.

The natural outward flow of the mind towards external objects, such as garlands and similar sensory experiences, is restrained through dispassion. Through the practice of concentration (samaadhi), the turbulent flow of the mind is calmed. Therefore, cessation (of mental modifications) is accomplished by a combination of both practice and dispassion.

Indeed, in practices like japa (repetition of a mantra) and similar activities, practice characterized by repetition can be easily understood; but what kind of practice applies in the case of restraint (nirodha)? To answer this, the scripture says:

1.13: tatra sthitau yatno-abhyaasah .

1.13: In this context, effort directed toward achieving and maintaining steadiness (of mind) is called abhyaasa (practice).

In that context (between practice and dispassion), sthiti (steadiness) refers to the immobility or cessation of mental modifications. The locative case in sthitau ("in steadiness") is similar to the example "carmani dveepinam hanti", which literally means, "in the skin, the tiger is killed", but implies that "the tiger is killed for the sake of its skin". Similarly, effort is undertaken for the purpose of achieving steadiness.

Such effort is characterized by mental enthusiasm and determination to completely restrain the mind, which naturally flows outward. This repeated and sustained effort to bring the mind back to steadiness is what is meant by abhyaasa (practice).

Having raised the doubt: "Indeed, how can today's practice, which is weak, overcome the deeply accumulated distractions and impressions (from the past)", the text explains:

1.14: sa tu deergha kaala nairantarya sat kaara sevito drudha bhumih .

1.14: But that (practice), when cultivated over a long time, without interruption, and with reverence, becomes firmly established.

If someone expects to attain samadhi (meditative absorption) in just a few days or months, it would be as absurd as saying: 'There are only four Vedas, yet five days have passed since my son left to study them, and he still hasn't returned'. Like this foolish statement, a yogi with such expectations would also be misguided. Therefore, yoga should be practiced diligently for many years or even across multiple lifetimes. As it is said: 'One who perfects yoga over many births then attains the highest state (liberation)'. [Bhagavad Gita 6.45]

If, after being practiced for a long time, yoga is pursued with interruptions, then the positive impressions of yoga that arise will be overpowered by the opposing impressions (from the periods of interruption). Therefore, it must be practiced continuously, without any break.

Satkaara means respect or reverence. Without respect, obstacles like laziness, distraction, and attachment to unworthy would arise. Therefore, it must be cultivated with reverence.

By cultivating practice over a long time, continuously and with reverence, meditation becomes so firmly established that even great suffering cannot shake it. And this is remembered in the scripture: "One who is so established cannot be shaken even by great suffering". [Bhagavad Gita 6.22]

Now, dispassion (Vairagya) is of two types: the lower (apara) and the higher (para). The lower dispassion is further divided into four kinds, based on the distinctions of effort (Yatamana), separation (Vyatireka), mastery over one sense (Ekendriya), and complete control (Vashikara). Among these, the first three are implied, and the fourth is explicitly stated:

1.15: drushta anushravika vishaya vitrushnasya vasheekaara sangyaa vairaagyam .

1.15: Dispassion (Vairagya) is termed "Vashikara" (complete control) when one is without craving for both seen (worldly) objects and those heard of from tradition (scriptures).

Objects like garlands, sandalwood, etc., are considered "seen" (drishtaa) sensory objects. Heavenly enjoyments as mentioned in the Vedas are called "heard of" (anushravikaah). In both cases, even if desire (craving) exists, different levels of dispassion (vairagya) arise according to the degree of discernment (viveka). These levels of dispassion are classified as Yatamaana, Vyatireka, and Ekendriyatvam (the first three stages of dispassion).

Yatamaana: The effort or striving to discriminate between what is essential (worth pursuing) and non-essential in this world, guided by teacher and scripture.

Vyatireka: The ability to discern and separate those desires that are ripened and those that still remain.

Ekendriyatvam: By understanding the inherent painful nature of involvement with seen and heard objects, one abandons that inclination. The craving is then maintained in the mind with only a trace of curiosity (without active desire), which is termed Ekendriyatva—the state where only one sense (the mind) remains engaged.

Vashikara: Complete mastery and absence of craving, the culmination of detachment.

This is the lower form of dispassion (apara-vairaagya), which initiates the practice of the eightfold path of yoga. It serves as an internal aid for attaining the state of conscious (sampragyaata) samadhi, but is regarded as an external factor for the state of super-conscious (asampragyaata) samadhi.

Now, the inner aspect (antaranga) of dispassion, known as higher dispassion (para-vairaagya), is explained:

1.16: tatparam purusha khyaateh guna vaitrushnyam .

1.16: The higher dispassion arises from the realization of the Purusha, leading to non attachment towards the gunas (qualities).

Through the skillful practice of Sampragyaata Samaadhi, there comes a direct perception of the Purusha, distinct from Prakriti and its three gunas (sattva, rajas, and tamas). This realization leads to a state where one becomes completely dispassionate toward all activities involving the gunas. This is considered the higher form of dispassion (para-vairaagya).

Thus, having described the methods of practice (abhyaasa) and dispassion (vairaagya), now the text explains the type of samaadhi they lead to:

1.17: vitarka vichaara aananda asmita rupa anugamaat sampragyaatah .

1.17: Sampragyaata samaadhi is accompanied by reasoning (vitarka), reflection (vichaara), bliss (aananda), and the sense of 'I ness' (asmitaa).

The term "sampragyaata samaadhi" refers to a particular form of meditative absorption in which the object of meditation is clearly understood (sam-pragyaa, or true discernment). It is divided into four stages based on the qualities accompanying it:

1. Savitaraka [with reasoning]: In this stage, the yogi attains direct perception of gross objects of the senses (indriya-gochara) through focused contemplation.

2. Savichaara [with reflection]: Here, the yogi realizes subtle elements (tanmaatras) and the workings of the mind (antahkarana) through more refined contemplation.

3. Saananda [with bliss]: This stage is characterized by the experience of blissful awareness, which is experienced in the intellect (buddhi), predominated by sattva (purity), with only traces of rajas (activity) and tamas (inertia).

4. Saasmitaa [with 'I-ness']: At this level, there is direct perception of the pure ego or 'I-consciousness' (asmita), which is experienced as a reflection of the great principle (mahat-tattva) dominated by pure sattva.

In these stages:

- Vitarka and vichaara refer to the objects of perception (gross and subtle).

- aananda refers to the experience of bliss as the act of perceiving.

- Asmitaa refers to the experiencer or perceiver (the 'I' sense).

In this process of "perceived - perceiving - perceiver", the yogi experiences increasing refinement of consciousness, and this progression of contemplative power is what is termed sampragyaata yoga (the yoga of clear perception or knowledge).

Thus, having explained Sampragyaata Samaadhi, which is attained through apara-vairaagya (lower dispassion), now the Asampragyaata Samaadhi, which is attained through para-vairaagya (higher dispassion), is explained:

1.18: viraama pratyaya abhyaasa purvah samskaara shesho-anyah .

1.18: The other (type of Samaadhi) is preceded by the practice of cessation of mental modifications, and only latent impressions remain.

Cessation (viraama) means the stopping of mental modifications (vruttis). The cause (pratyaya) of this cessation is the effort to stop the vruttis. Practice (abhyaasa) refers to the continuous effort towards this goal. Preceded by this effort is the state of Asampragyaata Samaadhi, which is referred to as "other" (than Sampragyaata Samaadhi). Due to the extreme subtlety of the completely tranquil mind, what remains is only in the form of latent impressions. This state is called Asampragyaata Samaadhi.

This Asampragyaata Samaadhi is of two kinds: one based on worldly existence (bhava-pratyaya) and the other based on effort (upaaya-pratyaya). The first type (bhava-pratyaya) is to be discarded by those seeking liberation. Referring to this, it is said:

1.19: bhava pratyayaah videha prakruti layaanaam .

1.19: The type of Asampragyaata Samaadhi based on worldly existence (bhava pratyaya) is experienced by bodiless beings (videhas) and those absorbed in the elements of nature (prakrutilayas).

Here, bhava refers to worldly existence, which is rooted in ignorance (avidyaa). Asampragyaata Samaadhi caused by samsaara has as its basis a subtle attachment to worldly existence. This type of Samaadhi is experienced by those who, through a sense of self-identity, have transcended the physical body (videhas), or by those who, through contemplation, have merged with the unmanifested elements of prakruti (prakrutilayas).

However, due to the lack of discriminative knowledge (viveka-khyaati), the mind, though seemingly absorbed in this state of samaadhi, is still prone to falling back into samsaara, just as a sleeping mind eventually awakens and returns to worldly consciousness. Hence, the result of this state is finite and not the ultimate liberation.

Now, the means based on effort (upaaya-pratyaya) that should be adopted by those desiring liberation is explained:

1.20: shraddhaa veerya smruti samaadhi pragyaa purvakah itareshaam .

1.20: Faith (shraddhaa), energetic resolve (veerya), mindfulness (smruti), concentration (samaadhi), and wisdom (pragyaa) are the prerequisites for others.

Faith (shraddhaa) is the firm belief that this practice of yoga is the true means to the highest goal (purushaartha).

This faith arises by hearing about the greatness (of yoga). As is remembered in the scriptures:

"The yogi is superior to those engaged in austerities (tapas), superior even to the wise (gyaanins), and greater than those who engage in action (karma); therefore, O Arjuna, become a yogi". [Bhagavad Gita 6.46]

When this faith is well established, it gives rise to energetic resolve (veerya), the enthusiastic resolve that 'I will always perform this practice of yoga'.

With this kind of enthusiasm, the various limbs of yoga that need to be practiced are remembered (smruti) and diligently followed.

Through such mindfulness (smruti), when samaadhi is properly practiced and the inner mind becomes tranquil, wisdom (rutambharaa pragyaa) arises.

For others, meaning for yogis who desire liberation, unlike the vidhehas (bodiless beings) and prakrutilayas (those absorbed in nature), this asampragyaata samaadhi, preceded by wisdom and other factors, is attained.

Thus, having described the samaadhi that is attained through supreme dispassion (para-vairaagya), the text now explains the gradation in the speed of attaining samaadhi based on the degree of effort:

1.21: teevrasamvegaanaam aasannah .

1.21: For those with intense zeal (or urgency), samaadhi is near.

"Samvega" refers to zeal or intensity of dispassion. Due to the variations in this zeal, yogis are classified into three types: those with mild zeal, moderate zeal, and intense zeal. Among them, those with intense zeal attain samaadhi quickly. This means that samaadhi can be attained in a short period of time for those who possess great intensity in their practice.

After stating the gradation of zeal (samvega), the text further explains the gradation even among those with intense zeal:

1.22: mrudu madhya adhimaatratvaat tato-api visheshah .

1.22: Due to mild, moderate, and extreme intensity, there is further distinction.

There is mild intensity, moderate intensity, and extreme intensity even among those with strong zeal. Among them, it should be understood that the accomplishment (of samaadhi) is attained progressively faster, with greater intensity leading to quicker attainment.

Thus, for one who has attained the asampragyaata samaadhi (the state of non-cognitive absorption) with the highest intensity on firm ground, the mind, being incapable of emerging again, dissolves. Then, the inner consciousness (pratyak-chithi) remains steadily and continuously in its own glory, without any obstruction.

Now, an alternative means for attaining the most imminent state of samaadhi is indicated:

1.23: eeshvara pranidhaanaad vaa .

1.23: By devotion to eeshvara (the Supreme Lord) [Samadhi can be attained].

eeshvara will be defined later. Surrender (pranidhaana) to Him, the Supreme Guru, is a special form of contemplation. Through this, one attains the most imminent state of samaadhi. eeshvara, when worshipped through acts of devotion, is pleased and blesses the individual soul, suffering in the burning coals of worldly existence, saying, "May this be favorable for him".

If one questions how the individual soul, which is like a lotus leaf, untouched and unstained, can experience suffering, and how eeshvara can be involved in granting grace, the answer is as follows:

The suffering pertains to rajas (the agitating quality), and it is sattva (purity) that undergoes this affliction. When sattva, in the form of the intellect, evolves and is afflicted, due to the oneness experienced by the soul with sattva, the soul is metaphorically said to suffer as well.

As stated: "Sattva, affected in the form of intellect, suffers due to the influences of rajas (agitation), while tamas (ignorance) conceals this. In this state, the soul is said to be suffering".

In this way, the afflicted individual soul is blessed by eeshvara as He, at His own will, bestows His grace and guidance, illuminating the path of both worldly and scriptural traditions, for the purposes of governing the created body of the individual soul. Thus, there is no contradiction in this divine assistance.

Who then is this eeshvara? This is explained:

1.24: klishta karma vipaaka aashayaih aparaamrushtah purusha vishesha eeshvarah .

1.24: eeshvara is a special purusha (individual soul) who is untouched by afflictions (klesha), actions (karma), their results (vipaaka), and latent impressions (aashaya).

Kleshas are afflictions (such as ignorance and others, as will be explained later) which cause suffering.

Karma refers to actions that are of mixed (good and bad) and unmixed (either good or bad) types, as will be explained later.

Vipaaka is the fruition, meaning the results like birth, lifespan, and experiences.

aashayas are the latent impressions (samskaaras) accumulated from past experiences.

eeshvara is untouched and unassociated with these (klesha, karma, vipaaka, and aashaya).

Those who are associated with them are the bound souls (samsaarins).

The liberated soul is free from these afflictions but, due to past association, appears as though bound.

Thus, eeshvara is a special purusha, eternally free. His omniscience and supreme lordship are due to the connection with an unblemished, pure sattva-based mind, which is beginninglessly established.

Now, the proof for this is stated:

1.25: tatra niratishayam saarvajnya beejam .

1.25: In Him (eeshvara) is found the unsurpassed seed of omniscience.

In eeshvara, the unsurpassed omniscience is the seed and the root. It is appropriately said that the knowledge possessed by beings like us is inseparably associated with the unsurpassed knowledge of eeshvara because our knowledge is limited.

Should the limited aspect be compared with the unlimited of the same nature, it would be like comparing the small dimension of a pot to the vast dimension of space.

Therefore, by logical deduction, it is inferred that eeshvara possesses unsurpassed knowledge.

Indeed, someone might ask: "Is this eeshvara the only Lord, or are there others as well?" To this, Patanjali answers, not so:

1.26: purveshaam api guruh kaalena anavachchedaat .

1.26: He is the teacher of even the earliest beings, because He is not limited by time.

This means that even those beings who were born at the beginning of creation, such as Brahmaa and others, are bound by time, which is divided into months, seasons, and years.

As it is said:

"Those who are beautiful, those who follow auspicious conduct, and even those who are as great as the Sumeru mountains, are all consumed by time, just as snakes are devoured by Garuda".

Therefore, even for those early beings like Brahmaa, the one and only teacher is Bhagavaan, the supreme Lord, because He is beyond time. As the scriptures declare:

"He is the knower of Time's time".

Through this statement, the great glory and supremacy of eeshvara is revealed.

Now, the name or designation of eeshvara is stated.

1.27: tasya vaachakah pranavah .

1.27: The word that expresses Him is 'Om'.

The syllable "Om" (pranava) is the word that signifies the supreme Lord (eeshvara). It is called "pranava" because it is that which praises or glorifies Him in the most excellent manner. Therefore, the sound "Om" is the signifier (vaacaka) or the name of eeshvara, [indicating His presence].

Thus, having described the name (Om) earlier and explained the concept of "devotion to eeshvara" (eeshvara-pranidhaana), the fruitful nature of this devotion is demonstrated through two aphorisms:

1.28: taj japas tad artha bhaavanam .

1.28: The repetition (of Om) and the meditation on its meaning.

1.29: tatah pratyak chetana adhigamah api antaraaya abhaavash cha .

1.29: From that practice, the attainment of inner consciousness and the removal of obstacles also occur.

This is explained as follows: The repetition (japa) of the syllable Om, when practiced with long-term, uninterrupted, and respectful effort, and accompanied by the contemplation on its meaning — which is the nature of pure consciousness and the Supreme Being — becomes firmly established as the primary practice. After a prolonged and diligent practice of this contemplation, when the verbal recitation dissolves by itself, and the mind moves beyond the vocal repetition, the contemplation of the pure consciousness associated with the meaning of Om becomes prominent. Through this long-term practice, by the grace of this process, the mind becomes inclined toward restraint (nirodha) with the absence of distractions.

At this point, the mind, unable to attain complete rest in the Supreme, and also unable to recall its own true Self — since the Self is similar to unattached pure consciousness, beyond the reach of the senses — becomes like a fire that ceases to burn when its fuel is exhausted. What remains is only the residue of latent impressions (samskaara).

From this practice, the attainment of inner consciousness (pratyak-cetana) arises. This inner consciousness shines as the innermost essence of all beings and remains continuously in its own glory, undisturbed and without obstacles. Therefore, with the dissolution of all mental activities, the removal of all obstacles also occurs. This is the unique and special fruit of eeshvara-pranidhaana (devotion to the Supreme Being).

The obstacles to yoga are now explained:

1.30: Vyaadhi styaana samshaya pramaada aalasya avirati bhraanti darshana alabdha bhumikatva anavasthitatvaani chittha vikshepaah te antaaraayaah .

1.30: Disease, dullness, doubt, carelessness, laziness, non detachment, erroneous perception, inability to attain concentration, and instability are distractions of the mind, and these are the obstacles (to yoga).

Those things which distract the mind from yoga and cause it to fail are nine kinds of distractions, which are obstacles to yoga.

Among these, disease (such as fever) is caused by an imbalance of the three humors (wind, bile, and phlegm). The inability of the mind to act is dullness (styaanam). Knowledge that moves between contradictory positions is doubt (samshaya). Neglect of the essential practices of non-violence, truth, etc., is carelessness (pramaada). Laziness (aalasyam) is not undertaking any effort due to the heaviness of the body, speech, and mind. The desire for sense objects is non-detachment (avirati). Mistaking what is not true for true is erroneous perception (bhraanti-darshanam). The failure to attain concentration (samaadhi) is inability to attain the stage (alabdha-bhumikaa-tvam). And even after reaching that stage, unable to steadily maintain that state is instability of the mind (anavasthitatvam).

Not only do these distractions (vikshepas) hinder the practice of yoga, but they also bring additional disturbances, as explained:

1.31: duhkha daurmanasya anggamejayatva shvaasa prashvaasaah vikshepa sahabhuvah .

1.31: Pain, mental distress, trembling of the limbs, irregular inhalation, and irregular exhalation accompany distractions.

Pain (duhkha) arises from disease (as described earlier) and can be of three types: physical, mental, and spiritual.

Mental distress (daurmanasya) is the agitation in the mind caused by unfulfilled desires.

Trembling of the body (anggamejayatva) refers to involuntary shaking of the limbs, which interferes with the practice of yoga postures (aasana).

Inhalation (shvaasa) corresponds to apaana (the downward-moving breath), which conflicts with the process of exhalation (recaka).

Exhalation (prashvaasa) corresponds to praana (the upward-moving breath), which conflicts with the process of inhalation (puraka).

Alternatively, inhalation (shvaasa) disrupts external breath retention (baahya kumbhaka), while exhalation (prashvaasa) interferes with internal breath retention (aantara kumbhaka), and trembling of the body (anggamejayatva) interferes with both types of breath retention. This is indicated by the instruction during kumbhaka, "Do not inhale, exhale, or move the limbs".

Therefore, these afflictions — pain, mental distress, and so on — occur along with distractions because these disturbances arise in a mind that is unsettled.

Thus, after describing the obstacles (antaraayas), it may be questioned, "By what means must they be eliminated?" In response, Patanjali reminds us of the previously mentioned method, "devotion to the Supreme Being" (eeshvara-pranidhaana) in this context:

1.32: tat pratishedhaartham eka tattva abhyaasah .

1.32: For the purpose of counteracting those (obstacles), the practice of focusing on one principle (eka tattva) is prescribed.

To remove these disturbances and distractions that come with additional afflictions, one should practice focus on a singular principle — which is the Supreme Being.

This is to say: effort (yatna) directed towards a continuous flow of mental focus on one principle is known as practice (abhyaasa). Such practice should be pursued with firm commitment, involving long duration, uninterruptedness, and reverence. With diligent practice of this focus, ailments, impressions, and afflictions disappear in an instant.

As it is said, "If you put in sufficient effort toward the complete abandonment of latent impressions (vaasanaa), then all diseases and afflictions will weaken and disappear instantly".

Now, the means to achieve a single-pointed concentration, leading to the state of Sampragyaata, are described in the seven sutras, starting with "Maitri…" and ending with "Yatabhimata… "

1.33: maitree karunaa muditopekshaanaam sukha duhkha punya apunya vishayaanaam bhaavanaatash chittha prasaadanam .

1.33: The cultivation of friendliness (maitree), compassion (karunaa), joy (muditaa), and equanimity (upekshaa) towards beings experiencing happiness, sorrow, virtue, and vice respectively leads to the calming of the mind.

For the mind indeed becomes tainted by attachment, aversion, virtue, and vice. In this regard, in dreams and other states, when the mind desires for oneself the happiness experienced, thinking "May all kinds of happiness be mine", some specific thoughts of attachment arise. Due to the inability to acquire happiness for oneself or others by means seen or unseen, this attachment taints the mind.

However, when one cultivates friendliness towards beings who are happy, thinking "May all these beings also belong to me and be happy", then that happiness becomes as if one's own, and thus attachment there ceases. Not only attachment, but also the fault of jealousy arising from an inability to tolerate others' virtues, along with jealousy itself, ceases as well.

When attachment, jealousy, and envy are absent, the mind, like rivers in the autumn season after the rains have passed, becomes clear.

Similarly, one feels pain with the thought, "Let all suffering never be mine in any way"; this thought is aversion. Such aversion always burns the heart, as it is impossible to avoid all situations involving hostility. However, when one cultivates compassion towards beings in suffering, thinking, "Let displeasing suffering not happen even to others, as if it were my own", then aversion towards hostile situations ceases.

Not only does aversion cease, but also the arrogance that arises from self-centered joy at others' suffering also ceases. This arrogance, as illustrated by the Lord, is expressed as, "I am the Lord, the enjoyer, accomplished, strong, and happy. I am wealthy and noble; who else is like me?" [Bhagavad Gita 16.14-15]. With the cessation of both, the mind attains peace.

Similarly, beings do not naturally perform virtuous acts, but rather engage in vice, which causes them remorse over both. By cultivating joy towards the virtuous, one too inclines towards virtue, and by cultivating indifference towards the sinful, one refrains from vice. Thus, by the absence of remorse, the mind attains peace.

It might be questioned that joy cultivated towards the virtuous leads to engaging in virtue, and such engagement in virtue is mentioned as an effect; but this is inappropriate for a yogi, as it leads to rebirth. This is not the case here; only desired actions such as rites and charities cause rebirth. Here, the virtuous state that arises from yogic practice does not lead to rebirth and is beyond the categories of good and bad. The revered author of the sutras will state, "For the yogi, karma is neither pure nor impure; for others, it is threefold".

Thus, through the cultivation of friendliness, etc., the tendencies towards attachment and so on are removed, and the peaceful and stable mind attains the state of single-pointedness. This is the meaning.

Thus, it is said, "With one's own effort, abandon the latent tendencies; establish stability, and thereby fully attain the goal".

1.34: prachchardana vidhaaranaabhyaam vaa praanasya.

1.34: Praanaayaama through exhalation and retention of the breath (vaa) is also an effective means for calming the mind. (Sutra 1.34.

The process involves the exhalation (praacchardana) of the breath (vaayu) present within the body, to be slowly released (virecana) through the right nostril (pinggalaa naadee) over a count of thirty-two (maatraa) units. Following this, inhalation (puraka) is performed through the left nostril (idaa naadee) over sixteen maatraa units, filling the interior. Afterward, internal retention (antar kumbhaka) is practiced over sixty-four maatraa units for the retained breath.

For exhaled breath, external retention (baahya kumbhaka) should be done at the specified count while keeping the breath outside the body.

Through this sequence—exhalation, inhalation, and both types of kumbhaka—three forms of praanaayaama are accomplished. With the cessation of the fluctuations of the breath, the impurities of the mind are burned away.

As a reference, the shruti states: "Just as impurities are burned out from ores by intense heat, similarly the faults produced by the senses are removed through the restraint of the breath". It is also illustrated by Vasishtha as follows: "The movement of praana (life force) is the same as the movement of the mind. Therefore, the wise should make a great effort to bring about the cessation of the movement of praana".

Therefore, as praana and mental fluctuations are interdependent, controlling the breath (praana) also controls the mind.

However, if one objects, saying that praana and mind do not always move in tandem—pointing to deep sleep, where breathing continues despite the mind being inactive—the answer is that this is not the case. During deep sleep, the mind is actually dissolved, effectively absent, and thus does not counteract the synchrony between praana and mental activity.

If there is an objection based on the scriptural statement, "When praana is diminished, one should breathe through the nostrils", it is not a contradiction, as here "diminished" is intended to mean "lightened" or "subtler" [and should breathe as much as needed]. Just as the breath rate is greater for one climbing a mountain and less for one who is seated, similarly, for one skilled in praanaayaama, the breath rate becomes less intense.

Therefore, through skillful practice in praanaayaama, the breath becomes refined and subdued, and the mind, purified of all impurities, achieves the state of one-pointedness (ekaagrataa).

1.35: vishayavatee vaa pravruttir utpannaa manasah sthiti nibandhanee .

1.35: Or, the arising of [subtle] sensory experiences (vishayavatee pravrutti) can bind the mind to stability.

Sensory perception (such as extraordinary experiences of smell, taste, sight, touch, and sound) arising through concentration on specific points — like the tip of the nose, tip and middle of the tongue, palate, or root of the tongue — quickly produces real experiences that instill confidence. These perceptions then establish the mind's stability, binding it to a state of one-pointed focus on even the subtlest aspects like the Supreme. Therefore, the mind achieves one-pointedness.

1.36: vishokaa vaa jyotishmatee .

1.36: Or, a state of sorrowlessness, arising from luminous awareness, is also an effective means for calming the mind.

By raising the eight-petaled lotus of the heart upward through exhalation and concentrating on its center within the channel known as Sushumnaa, meditation on the radiant nature of the mind — which appears as the lights of the sun, moon, lightning, and so forth — brings about a luminous awareness (jyotishmatee) that is free from sorrow (vishokaa). When this state arises, it stabilizes the mind, thus bringing about a one-pointed focus.

1.37: veeta raaga vishayam vaa chittham .

1.37: Or, the mind focused on a dispassionate object is also an effective means for calming the mind.

Meditating on the mind of those who are free from attachment, such as shuka and others, enables the yogi's mind to also become dispassionate. Thus, it attains one-pointed focus.

1.38: svapna nidraa gyaana aalambanam vaa .

1.38: Or, [the mind becomes steady] by focusing on the basis of the experiences from dreams or deep sleep.

By focusing on a pleasing object seen in a dream, which is aligned with scriptural knowledge, or on the experience of happiness in deep sleep, the mind, taking support from these memories, becomes steady and attains one-pointed focus. This is the intended meaning.

1.39: yathaa abhimata dhyaanaad vaa .

1.39: Or, by meditation on any agreeable object of choice, the mind attains steadiness.

What more can be said? By meditating on any agreeable object as desired, whether it be a form associated with scriptural meanings or a divine form, the mind becomes steady and attains one-pointedness.

If one attains one-pointedness through these methods, what is the indicator? On this, it is said:

1.40: parama anu parama mahattva antah asya vasheekaarah .

1.40: Mastery (vasheekaara) extends to the smallest atom and to the greatest magnitude, such as Mahat.

When the mind has attained one-pointed concentration and is engaged with either a subtle object or a gross object, its mastery extends without obstruction from the smallest atom (paramaanu) to the greatest magnitude.

Thus, after describing the methods for cultivating one-pointedness, each with its intermediate benefits, the nature of cognitive absorption with seed (an object of focus), arising from this steady growth of one-pointedness in the mind, is explained:

1.41: ksheena vrutteh abhijaatasya iva maneh graheetru grahana graahyeshu tat stha tad anjanataa samaapattih .

1.41: For the one whose mental fluctuations have subsided, the mind, like a flawless crystal taking on the color of whatever it rests upon, assumes the qualities of the perceiver, the process of perception, and the perceived object, resulting in absorption (samaapatti) with these.

For the one whose mental fluctuations have been stilled, just as a flawless crystal, when placed near a red hibiscus flower, takes on the red color by concealing its own clear form, so too the mind, freed of rajas and tamas, becomes colored by and identified with the perceiver (knower), means of perception, and perceived object upon which it is focused. This identification occurs without any trace of its own separate form, resulting in sampragyaata samaapatti, the cognitive absorption where the mind merges fully with the object of concentration.

Thus, having explained cognitive absorption (sampragyaata samaapatti) in general terms, the text now describes the fourfold classification of object-based absorption (graahya samaapatti)—comprising savitarka (gross form conceptualized reasoning), nirvitarka (gross form non-conceptualized reasoning), savichaara (subtle aspects conceptualized reflection), and nirvichaara (subtle aspects non-conceptualized reflection)—in the next three sutras:

1.42: tatra shabda artha gyaana vikalpaih sankeernaa savitarkaa .

1.42: Among these, absorption accompanied by gross thought (savitarka samaapatti) is intertwined with a blend of word, meaning, and conceptual knowledge.

The word "gouriti shabdah" (the sound or word "cow"), "gourityarthah" (its meaning or signifier, "cow"), and "gouriti gyaanam" (the cognition of "cow")—these are conceptual distinctions that appear as one, where each is interwoven and seen as indistinguishable from the others. This blending forms the state of absorption with gross thought, termed savitarka samaapatti, due to the indistinctness among these conceptual modifications.

1.43: smruti parishuddhau svarupa shunyeva artha maatra nirbhaasaa nirvitarkaa .

1.43: When memory is fully purified, the mind appears as if devoid of its own form, reflecting only the object itself; this is nirvitarka (non conceptual absorption).

Words and knowledge introduce a conceptual construct for the object, attaching to it a verbal designation. Memory of these constructs leads to an understanding shaped by words, which is itself just another form of conceptualization. When this conceptual memory (verbal association) is purified and ceases, its function – conceptualization – dissolves. In this state of meditation, when freed from its own notion of identity, the mind reflects solely the non-conceptual object. Thus arises nirvitarka samaapatti, non-conceptual absorption.

The principle already mentioned is now extended for another aspect:

1.44: etayaa eva savichaaraa nirvichaaraa cha sukshma vishayaa vyaakhyaataa .

1.44: Through this same (method),savichaara (conceptualized reflection) and nirvichaara (non conceptualized reflection), with subtle objects as their focus, are also explaine.

As savitarka (conceptualized reasoning) and nirvitarka (non-conceptualized reasoning) apply to the gross (sthula) form with, respectively, conceptual and non-conceptual focus, savichaara (conceptualized reflection) and nirvichaara (non-conceptualized reflection) apply similarly to subtle (sukshma) aspects, such as the subtle sense-objects (tanmaatras) and senses. Savichaara (conceptualized reflection) is experienced through inherent words and knowledge without distinction, where nirvichaara (non-conceptualized reflection) transcends the concepts of words and knowledge [and reflects the observed aspect as-is in the mind, devoid of its own nature]. Thus, these four types of samaapatti are categorized based on the nature of the object, from gross to subtle, and whether they include conceptualization.

Does the nirvichaara samaapatti culminate only in the tanmaatras (subtle elements)? No, it is explained as follows:

1.45: sukshma vishayatvam cha alinga paryavasaanam .

1.45: The scope of subtle object focus culminates in the unmanifest (alingga), which is Pradhaana (the primal matter).

Thus it is as follows: ahankaara (the ego-principle) is subtler than the tanmaatras, [and the tanmaatras dissolve into ahankaara]; mahat (cosmic intelligence) is subtler than ahankaara, [and ahankaara dissolves into mahat]; and Pradhaana is subtler than mahat, [into which mahat dissolves]. Pradhaana does not dissolve, and is therefore called the 'unmanifest' (alingga). Beyond this, there exists no subtler form of prakruti (nature).

However, Purusha (pure consciousness) is not prakruti; it is the witness, and in its presence, creation takes place. This is to be understood.

The samaapattis (absorptions) with cognition (sampragyaata) are concluded:

1.46: taa eva sabeejah samaadhih .

1.46: Those alone are collectively referred to as 'seeded samaadhi' (sa beeja samaadhi).

Now, the previously described states of sampragyaata samaapatti are collectively referred to as 'seeded samaadhi' (sa-beeja samaadhi). They are termed 'seed-bearing' because, in the absence of discriminative insight (viveka-khyaati), they still contain the seed of bondage.

Thus, having concluded the discussion on the cognitive (sampragyaata) state, the preliminary stage to non-cognitive (asampragyaata) samaadhi is explained, specifically the surpassing excellence of nirvichaara samaadhi:

1.47: nirvichaara vaishaaradyah adhyaatma prasaadah .

1.47: In the mastery of the nirvichaara (non conceptual) state, there arises the serenity (prasaada) of the inner self.

When there is clarity or mastery in nirvichaara samaadhi — which engages with even the most subtle (sukshma) levels of reality extending up to pradhaana — a serenity arises within the power of consciousness. This clarity, attained through skillful practice, brings about the illumination (khyaati) of pure consciousness within, reflecting the inner calm and insight of the self.

Then, what?

1.48: rutambharaa tatra pragyaa .

1.48: In that state, the wisdom (pragyaa) that bears truth (rutambharaa) arises.

In that state, when the realization of purusha (pure consciousness) is achieved, the truth (rutam) reveals the true nature of the self (aatman), illuminating it. This wisdom, which is filled with and upholds truth, is thus called rutambharaa pragyaa (truth-bearing knowledge). This signifies the emergence of dharma-megha samaadhi (the cloud of virtue samaadhi), where the yogi is showered with truth and virtue.

The reason for being called 'rutambhara' (truth-bearing) is explained:

1.49: shruta anumaana pragyaabhyaam anya vishayaa visheshaarthatvaat .

1.49: Compared to knowledge derived from scriptural study (shruta) and inference (anumaana), this [yogic knowledge] pertains to a different subject matter, as it grasps the specific essence of things due to its particularity (vishesha).

For the yogi, direct perception is achieved in relation to subtle, obscured, and distant objects. Those objects are known through scriptural knowledge and inference also but they only provide a general understanding. However, this direct yogic perception is distinct in its specific focus, thus called rutambhara, or truth-bearing, as it uniquely grasps the particularities of things.

To demonstrate the utility of this knowledge (pragyaa) as an outer aid in the attainment of asampragyaata samaadhi (non-conceptual absorption), it is stated:

1.50: taj jah samskaarah anya samskaara pratibandhee .

1.50: The mental impressions (samskaara) arising from the practice of that pragyaa (truth bearing knowledge) obstructs other impressions.

The mental impressions (samskaara) arising from the practice of that pragyaa (truth-bearing knowledge) obstructs other impressions that lead to externalized, distracted states, thereby hindering them. [Thus, these pragyaa-born impressions aid in achieving asampragyaata samaadhi by clearing the mind of interfering tendencies]. This is the meaning.

Thus, after explaining the outer means for asampragyaata samaadhi (non-conceptual absorption), the inner means for the effort toward complete suppression is indicated, leading to the conclusion of the seedless state:

1.51: tasya api nirodhe sarva nirodhaat nirbeejah samaadhih .

1.51: Even with the suppression of that (the impressions born of wisdom), due to complete suppression, the samaadhi becomes seedless.

With supreme detachment, accompanied by the inclination toward cessation, even the impressions of wisdom are suppressed. When all of these are fully subdued and all bondage is entirely relinquished, the seedless samaadhi is attained.

In this state of samaadhi, once attained, the mind, now incapable of returning to ordinary awareness, ceases to exist as it was. Then, the immutable, eternally infinite, and pure energy of consciousness remains undisturbed in its own glory, which is exceedingly splendid.

Thus, in the Yoga shaastra composed by the venerable Patanjali, in the commentary named Yoga-sudhaakara, the first chapter, Samaadhi-paada, concludes.

2. Chapter on Saadhana (Spiritual practices)

PRAYER:

Dividing speech into stages—paraa (transcendent), pashyantee (visionary)[, madhyamaa (intermediate), and vaikharee (expressed)]—we revere that eternal, innate speech, which is of the nature of consciousness and bliss.

TEXT CONTINUES:

Having previously described samaadhi with its internal distinctions and supportive inner practices, now, in regard to the mind that is not engaging in the previously described practices and remains immature and not purified of afflictions, external practices (bahirangga-saadhana) called kriyaa-yoga are introduced:

2.1: tapah svaadhyaaya eeshvara praanidhaanaani kriyaa yogah .

2.1: The practices of discipline (tapas), self study (svaadhyaaya), and devotion to the Supreme Being (eeshvara pranidhaana) together constitute kriyaa yoga (a set of intentional practices).

Beneficial, moderate, and pure intake of food is tapas (austerity). The chanting of the supremely purifying sacred syllable, like the pranava (Om), and other mantras is svaadhyaaya (self-study). Surrender or dedication (Pranidhaana) is the special devotion performed with body, speech, and mind, directed towards Ishvara — the Supreme Guru, effortlessly assumed in an exceedingly delightful form. These are termed kriyaa yoga because of their active nature and their role as essential aids to yoga. They serve as a life-giving means of attaining one's pure divine nature in the same way that ghee (clarified butter) sustains life.

"For what purpose?" thus (the author) states:

2.2: samaadhi bhaavanaarthah klesha tanukaranaarthash cha .

2.2: For the purpose of cultivating samaadhi and of diminishing the afflictions (kleshas).

The sutra describes the purpose of kriyaa-yoga: the cultivation and realization of samaadhi and the reduction and weakening of afflictions (kleshas). This means that, through sustained and devoted practice of disciplines like austerity (tapas) and other kriyaa practices associated with the limbs of yoga, over a long period, and with reverence, the afflictions gradually come to rest. Once the clear discernment of purusha (the self) as distinct from prakruti (nature) arises in an unperturbed state, these afflictions are uprooted entirely, having been weakened at their source.

What are these afflictions? How many are there? This question is answered by the following statement:

2.3: avidyaa asmitaa raaga dvesha abhiniveshaah pancha kleshaah .

2.3: The five afflictions are ignorance (avidyaa), egoism (asmitaa), attachment (raaga), aversion (dvesha), and clinging to life (abhinivesha).

These bring afflictions to the purusha (individual soul or self) and cause suffering, and are therefore called kleshas, or sources of suffering. These are five.

Now, for the other afflictions like egoism (asmitaa) and so on, the role of ignorance as their primary cause is explained:

2.4: avidyaa kshetram uttareshaam prasupta tanu vichchinna udaaraanaam .

2.4: Ignorance (avidyaa) is the field for the other afflictions (kleshas) whether they are dormant, weakened, interrupted, or fully active.

The dormant, weakened, interrupted, or fully active conditions apply to the four afflictions: egoism, attachment, aversion, and clinging to life. Ignorance, as a fundamental misperception, acts as the ground from which these other afflictions arise. The dormant state means that the affliction is unmanifest due to lack of activating conditions; the weakened state indicates a state of attenuation through cultivating opposing attitudes; the interrupted state arises when a stronger affliction temporarily subdues it; and the fully active state occurs when supportive conditions make the affliction fully operative.

Now, the nature of ignorance (avidyaa) is explained:

2.5: anityaa shuchi duhkha anaatmasu nitya shuchi sukha aatma khyaatir avidyaa .

2.5: Ignorance (avidyaa) is perceiving the impermanent, impure, painful, and non Self as permanent, pure, pleasurable, and as the Self, respectively.

(It is said that) seeing something as it is not is called misperception or delusion. For example, taking impermanent things like heaven to be eternal; seeing the impure body, filled with substances like flesh, blood, pus, feces, and urine, as pure; projecting happiness onto inherently painful things like garlands, sandalwood paste, and romantic involvement; and mistaking the non-Self, such as the body, to be the Self. Thus, ignorance is said to have fourfold aspects.

Rooted in ignorance, the nature of egoism (asmitaa) is explained:

2.6: drug darshana shaktyor ekaatmateva asmithaa .

2.6: Egoism (asmitaa) is the identification of the power of seeing (darshana shakti), which is the mind or intellect, with the Seer (druk) or pure consciousness, as if they are one and the same.

In other words, egoism arises when there is a mistaken notion of oneness between the intellect (sattva) and purusha (consciousness), giving rise to the sense of "I am".

Attachment or desire is explained:

2.7: sukhaanushayee raagah .

2.7: Attachment (raaga) is that which follows from pleasure.

For one who has experienced pleasure, attachment arises as a craving for objects or situations that can provide similar pleasure, accompanied by the memory of past enjoyment.

2.8: duhkhaanushayee dveshah .

2.8: Aversion (dvesha) is that which follows from pain.

For one who has experienced pain, aversion arises as a negative reaction or dislike toward objects or situations associated with that pain, accompanied by the memory of past suffering.

2.9: svarasa vaahee vidusho-api tatha arudho-abhini veshah .

2.9: The instinctive clinging to life, known as abhinivesha (fear of death), is present even in the wise and is deeply rooted, carried along by its own natural momentum.

The instinctive attachment to life, or abhinivesha, is described as deeply ingrained as fear instinct and flowing naturally from one's own essence, causing fear not only to illiterate but also to the wise. This instinct, driven by the impressions (vaasanaas) of suffering experienced at the time of death from previous births, arises in all beings—from the smallest creatures to the wise—in the form of attachment to the body and its related aspects, even without specific causes, creating the desire: "May there be no separation [of the body and related aspects] from me". Thus, this is the persistent, innate fear of losing one's own life.

Previously, the path of karma-yoga was described, and through it, the afflictions are weakened and subsequently burned away by the knowledge of the purusha that follows. Now, for the subtle afflictions that have been weakened and burned, a method for their complete eradication (including the root) is given:

2.10: te pratiprasava heyaah sukshmaah .

2.10: The subtle afflictions are to be discarded by returning to their source.

The dissolution of the mind with the cessation of its activity back into prakruti (primordial nature) is the "reversal" (or reabsorption). By this, the subtle afflictions are abandoned. With the destruction of the mind (the root cause), the subtle afflictions that exist as impressions are completely uprooted and destroyed. This is the meaning.

Now, the means for thoroughly eradicating the gross afflictions along with their roots is given:

2.11: dhyaana heyaastad vruttayah .

2.11: The afflictions' modifications are to be removed through meditation.

In this way, those gross affliction-related modifications, which have been weakened through the practice of kriyaa-yoga, are to be removed solely through meditation on the purusha (or eeshvara). And when removed, they are entirely uprooted through the uprooting of the mind's very root, as stated.

Thus, having explained the afflictions and their means of removal, the text now shows the karmic store (karmaashaya) as rooted in these afflictions:

2.12: klesha mulah karmaashayo drushta adrshta janma vedaneeyah .

2.12: The karmic store (karmaashaya), rooted in the afflictions, is experienced over visible and invisible births.

The karmic store, which arises from afflictions such as attachment and aversion, consists of impressions (samskaaras) in the forms of merit and demerit. These impressions may be experienced within the present birth as seen outcomes or in future unseen births.

In the first case, one may experience immediate results, as with Nandikeshvara, who attained divinity immediately through intense austerities and devotion to the Lord; Nahusha, who was quickly transformed into a serpent due to an offense toward the sages. In the second case, however, it serves as the cause for experiences such as heaven or hell in future lives.

Not only is the store of karma rooted in afflictions, but so also is its fruition, as stated:

2.13: sati mule tad vipaako jaaty aayur bhogaah .

2.13: When the root (afflictions) exists, then their fruition is in the forms of birth, lifespan, and experiences.

When the root of afflictions exists, the fruition or result of actions is produced, which is threefold: birth (in the form of being born as a divine, human, etc.), lifespan (the prolonged connection of body and life-force), and experience (the engagement of the senses with their objects). Among these, experience is primary, with birth and lifespan being secondary to it.

The combined meaning of these two sutras is that, when afflictions are present, karma and its result manifest. However, when they are burned by the fire of discriminative knowledge, karma, which is then without foundation, becomes like a well-cooked seed and cannot produce any result.

Now, for the purpose of abandoning birth, lifespan, and experiences, their fruits are mentioned:

2.14: te hlaada paritaapa phalaah punya apunya hetutvaat .

2.14: They (birth, lifespan, and experiences) have pleasure or pain as their fruits due to being the results of virtue and non virtue.

These — birth, lifespan, and experiences — when caused by virtuous actions, bring pleasurable results; whereas, when caused by non-virtuous actions, they bring painful results. This difference in experience occurs distinctly for those who lack discernment.

For the discerning ones, indeed, all of these yield only suffering:

2.15: parinaama taapa samskaara duhkhair guna vrutti virodhaach cha duhkhameva sarvam vivekinah .

2.15: For the discerning, everything is suffering due to the sufferings of change, illness, and impressions, and due to the inherent opposition of the gunas.

The suffering of change (parinaama-duhkha) arises when, even while experiencing happiness, there is a tendency of tamas (inertia), creating a sense of anxiety about potentially falling short in sustaining the good deeds that are the cause for future happiness. During moments of happiness, the possibility of adverse conditions, like illness, creates an opposing tendency of rajas (restlessness), resulting in feelings of shame or self-condemnation, bringing suffering. When happiness fades, the impression of that happiness repeatedly recalls itself, burning the heart and causing suffering due to impressions (samskaara-duhkha).

Further, the gunas—sattva (illumination), rajas (activity), and tamas (delusion)—are in constant conflict, opposing each other in a manner like waves in ceaseless motion. Hence, all objects of enjoyment in the world are nothing but suffering for the discerning, agitating them like a hair like woolen thread in the eye. Therefore, all is indeed suffering and to be abandoned.

Now, specifically, the suffering that is to be avoided is the one that has not yet arisen [future suffering]:

2.16: heyam duhkham anaagatah .

2.16: The suffering that is to be avoided is the one that has not yet come.

Past suffering has already gone, and present suffering diminishes through experience alone, so it is the suffering that has yet to come that should be avoided.

Now, the cause of suffering that is to be avoided is stated as follows:

2.17: drashtru drushyoh samyogo heya hetuh .

2.17: The conjunction of the seer (purusha) and the seen (buddhi) is the cause of suffering that should be avoided.

Here, drashtaa (the seer) refers to the purusha, whose nature is pure consciousness. Drushya (the seen) is the intellect (buddhi). The conjunction of the two results in a subject-object relationship (sva-svaamibhaava), and this relationship operates through the senses, manifesting in the mind in various forms like sound and other sensory experiences. When consciousness is reflected in the mind and ignorance (avidyaa) in the form of non-discrimination arises, this conjunction becomes the cause of the suffering that should be avoided.

The nature of the "seen" (drushya) is explained as follows:

2.18: prakaasha kriyaa sthiti sheelam bhuta indriya aatmakam bhoga apavarga artham drushyam .

2.18: The seen (drushya) possesses the characteristics of illumination, activity, and inertia, consisting of elements and senses, and exists for the purposes of experience and liberation.

The "seen" possesses the qualities of illumination (prakaasha), activity (kriyaa), and inertia (sthiti), which are the inherent characteristics of sattva, rajas, and tamas, respectively. It is composed of the elements (bhuta) and the senses (indriya). The elements are divided into the gross elements (mahaabhutas) and the subtle elements (tanmaatras), while the senses are divided into cognitive senses (buddhi-indriyas), action senses (karma-indriyas), and the inner faculties (antahkarana) such as mind, intellect, and ego.

This "seen" consists of both objects to be perceived (graahya) and the instruments of perception (grahana). Its essential transformations and nature arise from these qualities. Furthermore, it serves the dual purposes of providing experiences (bhoga) and ultimately leading to liberation (apavarga). This is the meaning of "the seen".

The transformation of this "seen", which is composed of the three gunas (qualities), is divided and explained as follows:

2.19: vishesha avishesha linggamaatra alinggaani guna parvaani .

2.19: The stages of the gunas (qualities) are characterized as the distinct (vishesha), the indistinct (avishesha), the sign only (lingga maatra), and the unmanifest (alingga).

The transformation of the "seen", which is composed of the three gunas (sattva, rajas, tamas), is divided into stages as follows:

Vishesha (the specific) - representing the gross elements (mahaabhutas), senses (indriyas), and mind (manas), amounting to sixteen modifications.

Avishesha (the indistinct) - representing the subtle elements (tanmaatras) and ego (ahankaara), which are the six evolutes of prakruti.

Lingga-maatra (sign-only) - indicating that which approaches dissolution, specifically the great principle (mahat), the first transformation of prakruti.

Alingga (the unmanifest) - the state of equilibrium among the gunas, known as pradhaana (the primal substance).

These four represent the distinct stages or phases of the gunas in the transformatory process.

Having thus first explained the nature of the "seen" (drushya), which is to be discarded, the Sutra now proceeds to describe the "seer" (drashtaa), who is to be realized or embraced:

2.20: drashtaa drushi maatrah shuddho-api pratyayaanupaashyah .

2.20: The seer is pure awareness, merely observing the thoughts.

The seer, or purusha, is pure awareness, characterized solely by its capacity to observe. It is consciousness itself, devoid of any attributes like knowledge or perception as qualities. If it had such attributes, it would take on the form of mental modifications, which are inherently perishable, as per the rule "a property that comes and goes causes change in its possessor". This would contradict the essential unchanging nature of the self.

Therefore, the seer remains pure and unmodified, yet it perceives the mental modifications without itself undergoing transformation. Although it observes these mental modifications, the seer appears as if it were identified with them, even though it is not inherently of their nature. [This creates the impression that the seer is affected by the mind's contents, though in truth, it remains untouched and pure].

Thus, having described the "seen" (drushya) and the "seer" (drashtaa), the text now proceeds to explain the relationship of the seen as subordinate (shesha) to the seer, who is its master:

2.21: tad artha eva drushyasya aatma .

2.21: The nature of the seen exists solely for the purpose of the seer.

The essence of the seen, that is, the world meant for experience, exists solely to serve the purpose of the seer. It has no purpose in and of itself, as it is insentient. [This indicates that the seen exists only to provide experiences for the seer (purusha) and lacks any independent purpose].

If it is argued that, once a purusha has fulfilled its purpose, prakruti should no longer be active and, hence, the cycle of worldly experience (samsaara) should cease entirely, this is refuted:

2.22: krutaartham prati nashtam apyanashtam tad anya saadhaaranatvaat .

2.22: For the one who has attained liberation, it is as if prakruti is destroyed, yet it remains undestroyed because it exists for the purpose of others.

Prakruti is one, while purushas are infinite. Although prakruti becomes inactive (as if destroyed) for one who has attained liberation, it remains undestroyed due to its common purpose to provide experiences for other purushas until they also achieve liberation. Therefore, the liberation of one purusha does not imply universal liberation, [leaving space for individual experiences and liberation].

Thus, after explaining the seen and the seer, the connection between them is now explained:

2.23: sva swaami shaktyoh swarupo upalabdhee hetuh samyogah .

2.23: The connection (samyoga) is the cause of the realization of the true nature of both the possessor (purusha) and the possessed (prakruti).

The power of the seen (possessed) is its essential nature as insentient, while the power of the seer (possessor) is the nature of consciousness. Both are established as the seen (insentient) and the seer (sentient), where their connection provides learning and enables experience (bhoga) and, ultimately, liberation (apavarga). This connection, which provides learning through the distinction of the seer and the seen, is the effective cause through which the realization of their true nature occurs; in its absence, such realization would not arise.

The cause or means of the connection is identified:

2.24: tasya hetur avidyaa .

2.24: The cause of that connection (samyoga) is ignorance (avidyaa).

In this context, the previously mentioned ignorance serves as the fundamental cause of the connection.

Thus, having explained what is to be removed (the afflictions) and its cause, now the removal and its cause or means will be explained in two verses:

2.25: tad abhaavaat samyoga abhaavo haanam tad drusheh kaivalyam .

2.25: With the absence of that (ignorance), there is the absence of the connection (samyoga). This dissolution is the removal (haana), which is the liberation (kaivalya) for the seer.

The absence of that ignorance (avidyaa), through its destruction by knowledge (vidyaa), leads to the dissolution of the connection (samyoga) caused by ignorance. This dissolution of the connection is the removal (haana). This removal is precisely the liberation (kaivalya) of the eternal consciousness (chithi-shakti) that is ever-free.

2.26: viveka khyaatir aviplavaa haanopaayah .

2.26: Unwavering discernment (viveka khyaati) is the means of removal (haana) [of suffering].

Unwavering discernment, which opposes ignorance, is the knowledge of the distinction between sattva and purusha, and serves as the means for the removal of suffering and attainment of kaivalya (liberation).

The purpose of this and the previous sutra is as follows: Through the committed, uninterrupted, and long-term practice of the eight limbs of yoga (beginning with yama and niyama), the steadfast realization of the distinct nature of sattva and purusha is attained. This unwavering discernment eradicates the five afflictions (kleshas), along with their root in ignorance and the connection (samyoga) they cause, uprooting them entirely. Virtuous and non-virtuous karmic impressions (karmaashayas) and their results are also completely destroyed.

Consequently, through supreme detachment, dissolution of mistaken identification, and mastery of nirodha-samaadhi, the mind is fully pacified, and the purusha, untouched and unblemished, attains kaivalya—a state of abiding in its true form.

Now, the glory of knowledge (gyaana-vaibhava) of the liberated purusha, one who is freed while still living (jeevan-mukta), is described:

2.27: tasya saptadhaa praanta bhumih pragyaa .

2.27: The knowledge of one who has attained discernment is of sevenfold ultimate stages.

For the purusha who has attained discernment (viveka-khyaati), there are seven ultimate stages of wisdom. These stages represent the complete cessation of all further activities as the fruit of liberation. The meaning is as follows: for the purusha who has attained discernment (viveka-khyaati), there are seven stages (praagya-bhumis) of wisdom. Among these, four are known as the stages of liberation through action (kaarya-vimukti), and three are known as the stages of liberation through the mind (chittha-vimukti). These are described as follows:

Stage 1: "All that needs to be known is known; there is nothing more to seek in terms of knowledge". This is the cessation of curiosity (jigyaasaa nivrutti)..

Stage 2: "All forms of bondage have been abandoned; there is nothing left to renounce". This is the cessation of the need to renounce (jihaasaa nivrutti)..

Stage 3: "With the attainment of liberation (kaivalya), everything has been achieved; there is nothing left to gain". This is the cessation of desire for attainment (prepsaa nivrutti)..

Stage 4: "Through the attainment of discernment, all duties have been fulfilled; there is nothing more to be done". This is the cessation of the urge to act (cikeershaa nivrutti)..

Stage 5: "The mind has fulfilled its purpose, so there is no grief". This is the cessation of sorrow (shoka nivrutti)..

Stage 6: "The qualities of the mind (buddhi and others) have dissolved, as they serve no further purpose; they do not arise again". This is the cessation of fear (bhaya nivrutti)..

Stage 7: "I am established solely in my true form, beyond all qualities (gunaateeta), as pure consciousness". This is the cessation of all conceptualizations (vikalpa nivrutti)..

In the previous chapter, practice (abhyaasa) and dispassion (vairaagya) were described as the inner means for one with a concentrated mind. At the beginning of this chapter, kriyaa-yoga was prescribed for the one whose mind is distracted. Now, for such a mind or even worse, the eight limbs (ashtaangga) are given as the means to attain higher wisdom.

2.28: yoga angga anusthaanaad ashuddhi kshaye gyaana deeptir aaviveka khyaateh .

2.28: Through the practice of these eight limbs of yoga, with the destruction of impurities, the light of knowledge (gyaana deeptih) arises, leading to discriminative awareness (viveka khyaati).

Through the practice of these eight limbs of yoga, with the gradual destruction of impurities which are in the form of afflictions, the light of knowledge (gyaana-deeptih) arises, leading to discriminative awareness (viveka-khyaati). This implies that the practice of the limbs of yoga, through purification, becomes a means to develop higher wisdom (pragyaa).

When there is an inquiry as to what those limbs of yoga are, it is stated:

2.29: yama niyama aasana praanaayaama pratyaahaara dhaaranaa dhyaana samaadhayo-aashtaavanggaani .

2.29: Restraint (yama), observance (niyama), posture (aasana), breath control (praanaayaama), withdrawal of the senses (pratyaahaara), concentration (dhaaranaa), meditation (dhyaana), and absorption (samaadhi) are the eight limbs of yoga.

When there is an inquiry as to what yamas (restraints) are, it is stated:

2.30: ahimsaa satyaa steya brahmacharya aparigrahaa yamaah .

2.30: Non violence (ahimsaa), truthfulness (satya), non stealing (asteya), celibacy (brahmacarya), and non possessiveness (aparigraha) are the yamas (restraints).

These five yamas are fundamental ethical practices that guide a yogi away from harmful actions and towards restraint and discipline. These are defined as follows:

Non-violence: Not causing harm to any living being, in thought, word, or deed.

Truthfulness: Always speaking what is true, refraining from falsehood.

Non-stealing: Not taking anything that belongs to others.

Celibacy: Abstaining from the eight kinds of sexual enjoyment [Remembrance, narration, amorous sport, viewing, secret conversation, determination, apprehension, and consummation - cf. Apte's Students' Dictionary].

Non-possessiveness: Accepting only what is necessary for the maintenance of the body, without excess.

The specific nature in which these (restraints-yamas) are to be practiced by yogis is stated:

2.31: jaati desha kaala samaya anavachchinnaah saarvabhaumaa mahaa vratah .

2.31: These restraints are the great vows (mahaavrata), universally applicable (saarva bhauma) and unrestricted by distinctions of caste, place, time, or circumstance.

In this context, jaati refers to one's birth or social identity, such as being a Brahmin or any other caste. A person might think, "Since I am of a certain social group, I will not commit violence". However, limiting non-violence to this identification restricts the vow's universality.

Desha refers to location. For instance, one may decide to practice non-violence only in particular sacred places, such as pilgrimage sites or holy shrines, thinking, "I will abstain from harming in these specific places only". This limitation also confines the practice, preventing it from being universally applied.

Kaala refers to time, such as certain days or seasons. An individual might resolve, "I will practice non-violence only on certain holy days or auspicious occasions". However, this also imposes restrictions on the vow.

Samaya means circumstance or special occasion. For example, one may determine, "Except for offering to appease certain individuals like priests or personified natural forces, I will practice non-violence". This condition also limits the vow.

However, the essence of ahimsaa, or non-violence, is best understood when practiced as an unbroken vow: it is to be universally applied to all beings, at all times, in all places, and under all circumstances. This approach makes non-violence unrestricted by the distinctions of caste, place, time, or situation, giving it the quality of anavacchinna (unrestricted).

Likewise, truthfulness (satya) and the other yamas (asteya, brahmacharya, and aparigraha) should be practiced in the same unrestricted manner, without exceptions or limitations based on one's identity, location, time, or circumstance.

Therefore, when these restraints are observed universally in this manner, they are called "mahaavrata", or the great vows.

Now, the observances are being described:

2.32: shaucha samtosha tapah svaadhyaayeshvara praanidhaanaani niyamaah .

2.32: Cleanliness (shauca), contentment (santosha), austerity (tapas), self study (svaadhyaaya), and surrender to the Lord (eeshvarapranidhaana) are the observances (niyamaas).

These observances, or niyamaas, guide a yogi away from the desire-based actions that lead to rebirth and instead direct them toward liberation, or moksha, which is achieved through desireless, virtuous actions.

shauca consists of external purification using clay and water, as well as internal purification by cultivating virtues like friendliness and removing mental impurities such as envy.

Santosha is the satisfaction or contentment with whatever one attains.

Tapas, or austerity, is the practice of body discipline, which includes methods like Krucchra and chaandraayana, as described in the Yoga Yaagyavalkya. Those who follow this declare it to be the supreme form of austerity.

Svaadhyaaya is the study or recitation of sacred mantras like the Gaayatree. Mantras are of two main types, Vedic (which can be either sung or non-sung) and Tantric (which have types for masculine, feminine, and gender-neutral forms). Enough has been said about the secrets of mantras.

eeshvarapranidhaana, or surrender to the Lord, means offering all actions — whether prescribed or not, auspicious or inauspicious — to the Supreme without expecting any specific result. It has been stated: 'Whatever I do, with or without desire, I offer all of it to You and act as per Your direction'.

The sages have further highlighted the negative effects of seeking rewards: "Even the most diligent austerity, if pursued with selfish motives, fails to satisfy the Supreme, like the offering of rice-pudding tainted by the saliva of a dog".

Thus, these five — cleanliness, contentment, austerity, self-study, and surrender to the Lord — are the niyamaas.

Now, regarding how one can attain mastery over yamas and niyamas (restraints and observances) in the presence of obstacles during wakeful state, it is said:

2.33: vitarka baadhane pratipaksha bhaavanam .

2.33: When disturbed by negative thoughts, cultivate thoughts of the opposite kind.

Of these yamas and niyamas, if they are disturbed by harmful thoughts or intentions, such as thoughts of violence ('I will kill him'), falsehood ('I will speak untruth'), or theft ('I will take another's property'), the dedicated yogi should cultivate opposite thoughts.

The yogi should think: 'I am burning in the flames of worldly existence, so I have taken refuge in the yamas and have renounced violence and such. If I adopt these harmful thoughts again, it would be like a dog eating what it had vomited'. In this way, one should counteract negative intentions with opposite thoughts.

Now, in order to describe the nature, types, causes, subtypes, and results of conflicting thoughts, and to clarify the process of contemplating their opposites, the verse proceeds with five segments:

2.34: vitarkaa himsaadayah krutaa kaareeta anumoditaa lobha krodha moha purvakaa mrudu madhya adhimaatraa duhkha agyaana ananta phalaa iti pratipaksha bhaavanam .

2.34: Negative thoughts (vitarukas) like violence (himsaa) arise in three ways: through actions done directly (kruta), actions instigated in others (kaarita), or actions endorsed by the practitioner (anumoditaa). These thoughts are rooted in greed, anger, or delusion (lobha, krodha, moha), and vary in intensity as mild, moderate, or intense (mrudu, madhya, adhimaatra). Recognizing that they lead to suffering (duhkha), ignorance (agyaana), and endless negative consequences, one should cultivate the opposite mindset (pratipaksha bhaavana).

Conflicting thoughts such as violence (hinsaa) indicate the general nature of these mental disturbances.

Violence (hinsaa) has three forms: (1) directly performed by the practitioner. [For example, if someone engages in an act of violence themselves]., (2) instigated by the practitioner in others. [This means the practitioner causes or prompts someone else to perform a violent act, such as instructing or persuading someone to harm another]., and (3) encouraged or endorsed by the practitioner as "well done". [Here, the practitioner approves or supports the violent actions of others, even without direct involvement, by expressing explicit or implicit approval. For example, if a practitioner praises or validates someone else's violent behavior, saying, "Well done!" or "Good job", thus giving it moral or verbal support].

Each form of violence is further divided by cause: (1) motivated by greed for wealth, etc. (lobha), (2) driven by anger at perceived wrong (krodha), and (3) committed out of delusion that it is righteous (moha).

Thus, violence manifests in nine ways. Each of the causes (greed, anger, delusion) can further be mild, moderate, or intense.

As such, violence arising from any of these causes—whether mild, moderate, or intense—can also occur as committed by oneself (directly), prompted in others (instigated), or supported (endorsed), making a total of twenty-seven varieties of violence.

Each level (mild, moderate, intense) can further be subdivided as mild-mild, mild-moderate, mild-intense; moderate-mild, moderate-moderate, moderate-intense; intense-mild, intense-moderate, and intense-intense.

In summary, greed, anger, and delusion each lead to twenty-seven types of violence when including the variations (directly committed, instigated, endorsed), resulting in eighty-one types of violence overall. This same analysis can apply to other vices like untruthfulness, etc.

Such vitarukas (conflicting thoughts) lead to intense suffering (duhkha), manifesting as experiences of hellish realms, to ignorance (agyaana), causing the condition of immobility or stagnation, and to endless consequences in the form of delusion or doubt.

Therefore, one should cultivate counteracting thoughts (pratipaksha-bhaavana) as a means to dispel these disturbing conflicts.

Through this contemplation, the removal of conflicting thoughts leads to the unobstructed establishment of yamas (ethical restraints) and niyamas (observances). Their fulfillment, in turn, purifies the mind and eventually leads to liberation (kaivalya), which is the ultimate goal.

Now, the text shows the intermediate results that indicate the attainment of the yamas and so on, in sequence:

2.35: ahimsaa pratishthaayaam tat samnidhau vaira tyaagah .

2.35: When a yogi is firmly established in non violence (ahimsa), hostility ceases in their presence.

When there is firmness in non-violence within a yogi, even those who are naturally opposed to each other, such as cows and tigers, abandon their hostility in the presence of that foremost yogi who embodies non-violence. This is the meaning.

This same idea is conveyed in the Vaasishtha text: 'All creatures here, both fierce and gentle, approach with trust, as they would a mother, towards one who is filled with peace'.

2.36: satya pratishthaayaam kriyaa phala aashrayatvam .

2.36: When a yogi is firmly established in truthfulness, the results of actions rest upon their words.

Actions, whether virtuous or non-virtuous, yield their respective results, such as heaven and other outcomes. For a yogi firmly established in truthfulness (satya), these outcomes are assured by their words alone, as their words embody truth. Thus, the yogi can bestow results like heaven and other outcomes through mere speech. This is the intended meaning.

2.37: asteyaa pratishthaayaam ratnopasthaanam .

2.37: When the yogi is firmly established in non stealing (asteya), precious jewels come to them.

Divine jewels or treasures come to the yogi. This means that precious things spontaneously come to the yogi as a result of their commitment to non-stealing.

2.38: brahmacharya pratishthaayaam veerya laabhah .

2.38: Upon the establishment in celibacy (brahmacharya), there is an attainment of vigor.

The preservation of one's energy is indeed brahmacharya. When perfected, this leads to exceptional strength. A yogi endowed with this exceptional strength finds that their teachings bear immediate effect on their disciples. This is the meaning.

2.39: aparigraha sthairye janma kathantaa sambodhah .

2.39: Upon the firm establishment in non possessiveness (aparigraha), there arises complete understanding of the nature of one's births.

Here, kathamtaa refers to the nature or story of one's origin. Through this realization, the yogi gains direct insight into questions like: 'Who was I in a previous birth? What kind of life did I lead? What actions did I perform?' Thus, everything becomes fully known to the yogi. This is the meaning.

Thus, having described the perfections of the yamas, the text now sequentially describes the perfections of the niyamas.

2.40: shauchaat svaangga jugupsaa parair asamsargah .

2.40: Through cleanliness (shauca), the yogi develops a sense of aversion toward their own body's impurity and abstains from physical or sexual interaction with others.

By practicing cleanliness, the yogi realizes the impurity of their own body, leading to disgust (jugupsaa). This body, inherently impure, is constantly oozing impurities through countless pores. Who indeed, without weariness, can truly cleanse these sweaty limbs filled with filth?

It is said: "The body, made of nine openings, constantly leaks like a earthen pot. External cleanliness does not purify, nor is there inner purity present".

Thus, one who is disgusted with their own body sees the same flaws in others' bodies and avoids association with them. If one does not feel disgusted by the stench of their own body, what else could cause detachment?

It is further stated: "If a person is not repelled by the foul smell of their impure body, what other instruction could possibly lead to their detachment?"

Now, the perfection (siddhi) of internal cleanliness (antah-shauca) is described:

2.41: sattva shuddhi saumanasya ekaagrya indriyajaya aatma darshana yogyatvaani cha .

2.41: Internal cleanliness leads to the purification of the intellect (sattvashuddhi), cheerfulness (saumanasya), concentration (ekaagrya), mastery over the senses (indriya jaya), and fitness for Self realization (aatma darshana yogyatva).

The purification (shuddhih) of the intellect (sattva), or buddhi, involves the removal of impurities such as jealousy (asuyaa) and envy (irshyaa). From this purification arises cheerfulness (saumanasya), a refinement of the intellect (sattva-utkarsha). From cheerfulness comes concentration (ekaagrya), the steadiness (naishcalya) of the mind.From concentration arises mastery (jayah) over the external senses (indriya). This mastery leads to fitness (yogyatva) for Self-realization (aatma-darshana), making one worthy (arha) of directly experiencing the Self (purusha-saakshaatkaara). All these qualities, interconnected as cause and effect, arise sequentially from the practice of cleanliness (shauca).

2.42: samtoshaad anuttama sukha laabhah .

2.42: Through contentment (santosha), the yogi attains supreme happiness (anuttama sukha laabhah).

For a yogi who practices contentment, an inner bliss of unparalleled quality arises due to the elated intellect (sattva). Furthermore, worldly pleasures lose their appeal and are perceived as detrimental, akin to poison. This transformation signifies the depth of inner fulfillment brought about by contentment. As it is said: "Those who are peaceful and satisfied through the nectar of contentment find that the riches of worldly enjoyments (bhoga-shreeh) appear like poison compared to the unparalleled fulfillment they experience".

2.43: kaaya indriya siddhir ashuddhi kshayaat tapah .

2.43: Through the destruction of impurities by austerity, perfection of the body and mastery over the senses are achieved.

Through austere practices, such as intense self-discipline aligned with one's duties, the yogi eliminates afflictions and accumulated impurities. This purification results in extraordinary abilities of the body, such as becoming extremely small (animaa) and other mystical powers. Additionally, the senses gain the ability to perceive what is subtle, hidden, or exalted, achieving exceptional clarity and refinement. Thus, through tapas, the yogi experiences profound bodily and sensory mastery.

2.44: svaadhyaayaad ishta devataa samprayogah .

2.44: Through self study and mantra repetition, communion with the chosen deity is achieved.

Through the disciplined practice of reciting sacred mantras, the yogi develops a deep connection with their chosen deity. This connection enables direct communication and other forms of interaction with the deity, highlighting the transformative potential of dedicated self-study and mantra practice.

2.45: samaadhi siddhir eeshvara praanidhaanaat .

2.45: The perfection of meditative absorption (samaadhi) is attained through surrender to eeshvara.

By surrendering all actions to eeshvara selflessly, without attachment to outcomes, the yogi attains the state of samaadhi. This state represents the complete stabilization and clarity of the mind, culminating in profound meditative absorption and grace.

Having described the yamas and niyamas with their incidental results, the text now transitions to explain aasana (posture), detailing its nature, practice, and benefits.

2.46: sthira sukham aasanam .

2.46: aasana (posture) is a steady and comfortable position.

Achieving this involves adopting a posture such as padmaasana (lotus posture) or svastikaasana (auspicious posture). When the body is stabilized such that discomfort in the limbs ceases and all bodily movements are stilled, the practitioner experiences ease (sukha) and steadiness (sthairya). This state is considered the primary aasana for meditation and practice.

Yaagyavalkya further elaborates on the technique of padmaasana: "Place the soles of the feet on the opposite thighs (right foot on the left thigh, left foot on the right thigh). Secure the thumbs within the palms with the hands positioned inversely [on the knees]. This is called padmaasana, and it is revered by all".

2.47: prayatna shaithilya ananta samaapattibhhyaam .

2.47: The posture (aasana) is perfected by relaxing effort (prayatna shaithilya) and by meditative absorption into the infinite (ananta samaapatti).

Relaxation of effort in aasana is a practical, worldly method. Effort (prayatna) encompasses physical movement, household duties, sacred rituals like bathing in sacred waters (teerthasnaan), and mental enthusiasm to perform them. Relaxation of such efforts is referred to as shaithilya. Otherwise, unrelaxed enthusiasm forcibly propels the body to unnecessary movement.

Meditation involves visualizing oneself as the infinite being (Ananta) that holds the earth with unwavering steadiness, as if supported by its thousand hoods. This absorption of the mind into the infinite is samaapatti. Through this absorption (samaapatti), the posture is perfected in an unseen or indirect manner.

Thus, the perfection of aasana is achieved through these two means: relaxation of effort (prayatna-shaithilya) and meditative absorption into the infinite (ananta-samaapatti).

2.48: tato dvandva anabhighaatah .

2.48: From that (aasana), freedom from the affliction of dualities is attained.

From the perfection of aasana, one is no longer afflicted by dualities such as heat and cold, pleasure and pain, or honor and dishonor, as was previously experienced.

2.49: tasmin sati shvaasa prashvaasayoru gati vichchedah praanaayaamah .

2.49: When stability in aasana is achieved, praanaayaama is the cessation of the movement of inhalation and exhalation.

Praanaayaama is established only when steadiness in aasana has been achieved. It involves the cessation of the movement of inhalation and exhalation. Inhalation is the drawing in of external air. Exhalation is the expulsion of internal air. The absence of movement in both inhalation and exhalation constitutes praanaayaama.

An objection may arise that this is not a general definition of praanaayaama, as it doesn't explicitly cover the specific practices of exhalation (recaka), inhalation (puraka), and retention (kumbhaka). However, this is not a valid issue. In all practices, the cessation of movement in inhalation and exhalation is inherent. The release of internal air is recaka (exhalation), which is a form of exhalation (prasvasa). The holding in of external air is puraka (inhalation), which is of the nature of inhalation (svasa). Kumbhaka (retention) involves the inner suspension, where the praana-air is held still, like water in a pot. Thus, in all cases, the cessation of inhalation and exhalation occurs, leaving no room for doubt.

Even if movements of breathing in and out persist in exhalation and inhalation during kumbhaka, it is not a flaw. With greater practice, natural cessation of equanimous breathing is achieved.

Now, the same practice is elaborated.

2.50: baahya abhyantara stambha vruttir desha kaala samkhyaabhih paridrushto deergha sukshmah .

2.50: Praanaayaama is observed as external (exhalation), internal (inhalation), and retention, assessed by location, duration, and repetition, becoming prolonged and subtle through practice.

Praanaayaama consists of three movements: external (exhalation), internal (inhalation), and retention (stillness). Each type of movement is assessed based on its spatial extent, duration, and count.

In its natural state, exhalation moves from the heart to the tip of the nose, extending up to 12 fingers' length. With practice, it extends further, up to 24 or even 36 fingers' length, starting from the navel or the base of the spine (muladhara). When excellence in exhalation is achieved, it can be verified by the movement in the navel and other regions. Exhalation can be verified externally by observing the movement of light objects like cotton placed outside the nostrils.

The duration of exhalation is assessed by the number of cycles it takes—10, 20, or 30, as determined by practice.

The count of exhalations is assessed over time—for example, 10 daily in the first month, increasing to 20 in the next, and 30 in the subsequent months.

The same method applies to inhalation. Although spatial extent is not measurable for retention, duration and repetition are still assessable.

Just as a compact ball of cotton, when stretched, becomes longer, thinner, and more subtle, similarly, the praana becomes prolonged, imperceptible, and subtle through consistent practice involving location, duration, and repetition.

Now, another type of praanaayaama, distinct from the three earlier methods (referred to as rechaka, puraka, and kumbhaka), is described:

2.51: baahya abhyantara vishayaanapekshee chaturthah .

2.51: The fourth (praanaayaama) is independent of external and internal practices.

After exhaling the air as much as one can, the external retention (bahih kumbhaka) is practiced. Similarly, after fully inhaling, the internal retention (antah kumbhaka) is practiced. Disregarding both exhalation and inhalation, the practice of exclusive retention (kevala kumbhaka) is performed. The type that surpasses the first three in terms of independence and efficacy is the fourth.

The first three methods (exhalation, inhalation, and retention) are meant for those affected by defects such as sleep and lethargy. The fourth practice, however, is intended for those who are free from such defects, making it unique and superior.

Now, the result of praanaayaama is explained:

2.52: tatah ksheeyate prakaasha aavaranam .

2.52: Through praanaayaama, the veil obscuring the inner light is diminished.

The veil (aavaranam) refers to tamas (darkness), which is the cause of inertia, such as sleep and laziness, that obscures the clarity of sattva (luminosity and purity). Praanaayaama removes this obscuration, thereby enabling the light of sattva to shine forth.

Now, another result of praanaayaama is stated:

2.53: dhaaranaa yogyataa manasah .

2.53: Through praanaayaama, the mind becomes fit for concentration (dhaaranaa).

Dhaaranaa refers to the focused placement of the mind on specific locations, such as the base of the spine (muladhara), navel center (naabhi-cakra), heart (hrudaya), space between the eyebrows (bhrumadhya), or the brahmarandhra (crown of the head). By practicing praanaayaama, the restlessness caused by rajas (activity) and the inertia caused by tamas (inertia or dullness) are removed. Thus, the mind becomes capable and suitable for concentration (dhaaranaa).

Now, in due sequence, pratyaahaara is explained:

2.54: sva sva vishaya asamprayoge chittha svarupaanukaara ive indriyaanaam pratyaahaarah .

2.54: Pratyaahaara is the withdrawal of the senses (indriyas) from their respective objects, making them seemingly follow the nature of the mind (chittha).

When the senses—hearing (shrotra), touch (tvak), sight (cakshus), taste (rasana), and smell (ghraana)—are withdrawn from their respective objects, such as sound, touch, form, taste, and smell, they appear to follow the nature of the mind by ceasing external engagement and becoming inwardly focused. This is referred to as pratyaahaara.

Now, the result of pratyaahaara is explained:

2.55: tatah paramaa vashyate indriyaanaam .

2.55: From that (pratyaahaara) arises the supreme mastery over the senses.

Through pratyaahaara, the extremely restless senses are brought under supreme control. This supreme mastery means the senses no longer engage with their objects of perception (like sound, touch, and others) and instead remain steady, withdrawn, and entirely subjugated [to the will of the practitioner].

Thus, in the Yoga shaastra composed by the venerable Patanjali, in the commentary named Yoga-sudhaakara, the second chapter, Saadhana-paada, concludes.

3. The Chapter on Vibhuti (Supernatural Powers)

PRAYER:

We worship Shiva, the Lord of Umaa, the illuminator who dispels the darkness of ignorance, by whose worship the accomplished beings attain the eight supernatural perfections.

TEXT CONTINUES:

Thus, in the previous chapter, the discipline of kriyaa-yoga was detailed as a means to weaken obstacles to meditative absorption and foster the attainment of samaadhi. The chapter explored the nature of afflictions (klesha), the karmas stemming from them, their matured results (vipaaka), and the outcomes such as birth and similar experiences, all of which are forms of suffering to be eliminated. It addressed the causes of these sufferings, their cessation, liberation (kaivalya), the realization of the Self (purusha-khyaati), and the practices that lead to this realization. Among these practices, the first five limbs of Yoga—beginning with Yama and extending to Pratyaahaara—were discussed as the external aspects of Yoga.

Now, at this point, the internal triad beginning with Dhaaranaa (concentration), referred to collectively as "Samyama", along with its secondary results in the form of supernatural manifestations (vibhuti), is explained. First, Dhaaranaa is defined.

3.1: desha bandhah chitthasya dhaaranaa .

3.1: Concentration (Dhaaranaa) is the fixing of the mind on a specific place.

Previously described locations, such as the base of the spine, navel, heart, or forehead, serve as focal points. Fixing or placing the mind in the Self at one of these locations is known as Dhaaranaa. As stated in the Yoga Yaagyavalkya: "The steadiness of the mind, endowed with virtues beginning with Yama, in the Self is called Dhaaranaa by the wise who are well-versed in the science of Yoga".

Next, the state of meditation (dhyaana), which is accomplished by the practice of dhaaranaa, is defined:

3.2: tatra pratyaya ekataanataa dhyaanam .

3.2: Meditation (Dhyaana) is the uninterrupted continuity of cognition (pratyaya) there.

There, in the previously described place, meditation involves an unbroken continuity of cognition, a flow directed towards a single object. This, though initially arising with interruptions, gradually becomes meditation. As stated: "By gradually dissolving all modifications and disturbances entirely, one should meditate upon what remains—pure existence, consciousness, and bliss".

Through the excellence of meditation, a continuous flow toward a single object is Samaadhi. This is now defined:

3.3: tadeva arthamaatra nirbhaasa svarupa shunyamiva samaadhih .

3.3: That very meditation, when it shines solely as the object itself, with the meditator's sense of self seemingly absent, is called samaadhi (absorption).

That very meditation, when focused entirely on the single object and shining forth as if devoid of the meditator's identity, becomes established as samaadhi. As it has been said: "The flow of mental activity assumes the form of the Absolute, free from ego-sense. This is known as sampragyaata samaadhi, achieved through the intensity of meditative practice".

Here, a perpetual compactness between the subordinate (meditation) and the principal (samaadhi) should not be doubted, even though a subtle distinction exists between them. For thus, the mental impression arising with awareness of the meditator and faculties is called meditation. Through refinement, meditation becomes samaadhi, where the focus shines exclusively on the object, without awareness of the meditator and faculties.

That same meditative absorption (samaadhi), preceded by world-related detachment (apara-vairaagya), when cultivated with respect, uninterrupted practice, and over a long duration, becomes free from even the slightest traces of rajas (restlessness) and tamas (inertia). Due to the abundance of joyfully luminous energy of sattva, it manifests as flawless clarity and brilliance and continues for an extended period as the meditative state known as sampragyaata-samaadhi.

Through the effort of cessation (nirodha), preceded by superior detachment (para-vairaagya), even this samaadhi is surpassed. With the cessation of all mental modifications, the nirbeeja (seedless) samaadhi arises. It is said:

"The state of the mind that is free from mental modifications, established in the form of Brahman, is called asampragyaata-samaadhi".

Thus, this distinction between the two states should be understood.

Thus, having explained the trio of Dhaaranaa (concentration), Dhyaana (meditation), and Samaadhi (absorption) previously, the designation Samyama is introduced here for the sake of practical simplicity:

3.4: trayam ekatra samyamah .

3.4: The trio (of Dhaaranaa, Dhyaana, and Samaadhi) applied together to a single object is called Samyama.

The trio of Dhaaranaa, Dhyaana, and Samaadhi, when directed toward a single object, is referred to as Samyama.

What results from it (samyama)? To explain, the text states:

3.5: taj jayaat pragyaa aalokah .

3.5: From the mastery of samyama, the illumination of higher wisdom arises.

By achieving steadiness through mastery of samyama, the illumination of samaadhi-born wisdom manifests as truth-bearing awareness (rutambhara). This is the meaning.

Where was samyama applied to yield the result of the illumination of wisdom? This inquiry is addressed:

3.6: tasya bhumishu viniyogah .

3.6: The application of this (samyama) is in the stages.

The application of samyama must be directed toward the previously mentioned stages, such as savitarka (conceptualized reasoning), nirvitarka (non-conceptualized reasoning), savichaara (conceptualized reflection), and nirvichaara (non-conceptualized reflection). By practicing samyama on these stages, mastery over each earlier stage facilitates progress to the higher stage, ultimately leading to nirvichaara (non-conceptualized reflection).

In the state of nirvichaara (non-conceptualized reflection), samyama brings about faultless clarity (vaishaaradya), producing profound spiritual discernment (aadhyaatma-khyaati). This discernment results in wisdom born of samaadhi, characterized by an illuminating comprehension of true reality. This is the intended meaning.

Therefore, for the wisdom arising from sampragyaata samaadhi, the triad of practices—dhaaranaa (concentration), dhyaana (meditation), and samaadhi (absorption)—is considered internal.

3.7: trayam antaranggam purvebhyah .

3.7: The triad is internal in comparison to the earlier practices.

The previously described five practices, beginning with Yama [up to Pratyahara], serve as external limbs for sampragyaata samaadhi. They function to eliminate impediments such as bodily and breath-related impurities, which are perceptible obstacles. In comparison to these external limbs, the triad beginning with dhaaranaa is termed internal, as it directly pertains to the mind and aligns more closely with the nature of samaadhi.

That too—the practices leading to sampragyaata samaadhi—is considered external with respect to the seedless (nirbeeja) samaadhi or the state of non-cognitive absorption (asampragyaata), as it is of a different nature.

3.8: tad api bahiranggam nirbeejasya .

3.8: That too is external with respect to the seedless (nirbeeja) samaadhi.

Even though it differs in nature, its status as external is not contradictory because it aids in the generation of wisdom from sampragyaata samaadhi. This aiding role is highlighted further by the sutrakaara (author of the sutras), who stated: "Faith (shraddhaa), energetic resolve (veerya), mindfulness (smruti), concentration (samaadhi), and wisdom (pragyaa) are the prerequisites for others [those desiring liberation which is attained via seedless (nirbeeja) samaadhi]". [See 1.20]

Well, it was stated, "That too is external with respect to the seedless (nirbeeja) samaadhi". What then is this nirbeeja samaadhi? In response to this question, it is explained:

3.9: vyutthaana nirodha samskaarayoh abhibhava praadurbhaavau nirodha lakshana chittha anvayo nirodha parinaamah .

3.9: The subjugation of the impressions of distraction (vyutthaana) and the emergence of impressions of restraint (nirodha), along with the continued alignment of the mind with the characteristics of restraint, is called the transformation of the mind into restraint (nirodha parinaama).

The impressions of distraction, which are opposed to samaadhi, are subdued daily and moment to moment through the yogi's restraining effort. As a result, the impressions of restraint, the enemies of impressions of distraction, arise. When this occurs, the state of restraint aligns the mind moment to moment. This transformation of the mind into restraint is the seedless samaadhi.

It may be questioned: "According to the principle that 'moment by moment, all things transform except for the power of consciousness', the continuous transformation of the mind must be explained. In the case of an active mind, the flow of thoughts is evident, but how does this apply to a restrained mind?" Raising this doubt, the answer is given:

3.10: tasya prashaanta vaahitaa samskaaraat .

3.10: In this [restrained state of the mind], the calm flow arises from the impressions [of prior tranquility].

Just as a fire blazes increasingly brighter with the addition of fuel and ghee oblations, and subsides slightly at first with the depletion of fuel, then progressively becomes calmer in subsequent moments, similarly, in the restrained mind, progressively greater tranquility flows.

Here, the impressions produced by prior instances of calmness alone serve as the cause for the progressively greater tranquility. Therefore, due to the continuity of the flow of tranquility, no defect or inconsistency arises—this is the intended meaning.

Thus, having explained the transformation into seedless samaadhi as the state of restraint (3.9 & 3.10), the transformation leading to cognitive samaadhi is now described:

3.11: sarvaarthata ekaagratayoh kshaya udayau chitthasya samaadhi parinaamah .

3.11: The transformation of the mind into samaadhi is marked by the subsidence of engagement with all objects and the arising of one pointedness.

The mind, disturbed by the activity of rajas, one after another grasps all objects. To restrain this quality of rajas, through the yogi's specific efforts, day by day, the tendency to engage with all objects (sarvaarthataa) diminishes, and one-pointedness (ekaagrataa) arises. This transformation of the mind into such a state is called samaadhi.

An inquiry arises: "What is this one-pointedness (ekaagrataa)?" To address this, it is stated:

3.12: shaanta udita tulya pratyayau chitthasya eka aagrataa parinaamah .

3.12: The transformation of the mind into one pointedness occurs when the past and present cognitive states are identical in content.

The terms shaantah and uditah refer to the past and present cognitive states of the mind, respectively. When a past cognitive state (pratyaya) grasps an object and the present cognitive state also grasps the same object identically, the two are considered tulya (identical). This transformation of the mind into continuity and uniformity of cognition is known as ekaagrataa parinaama (transformation into one-pointedness).

Thus, the threefold transformation of the mind – the transformations of restraint (nirodha-parinaama), meditative absorption (samaadhi-parinaama), and one-pointedness (ekaagrataa-parinaama) – is referred to as dharma-parinaama, the transformation of the fundamental nature or characteristics of the mind.

The transformation of temporal (time-related) characteristics (lakshana-parinaama) is hinted at earlier in the sutra "Nirodha-lakshana-chitthaanvayah" and can be understood as follows:

The characteristic of restraint (nirodha) involves three stages:

- Abandoning the future state (anaagata-adhva-parityaaga),

- Accepting the present state (vartamaana-adhva-sveekaara),

- Abandoning the present state for the past (ateeta-adhva-parityaaga).

Similarly, the transformation of state (avasthaa-parinaama) of restraint is described in the sutra "vyutthaana-nirodha-samskaarayor abhivavapraadurbhaavau" (3.9), as specific conditions of the mind, at different points in time.

The transformations of samaadhi and one-pointedness are to be understood by practitioners as involving both temporal characteristic and state transformations, as indicated by the present and preceding sutras.

Thus, having described the threefold transformations, desiring to explain the extraordinary powers (vibhutis) that arise from samyama, the text now proceeds to indicate its applicability to other realms by highlighting the purpose and scope of samyama:

3.13: etena bhuta indriyeshu dharma lakshana avasthaa parinaamaah vyaakhyaataah .

3.13: By this, the transformations of characteristics, temporal markers, and states in the elements (earth, water, etc.) and the senses (eye, ear, etc.) are explained.

By the threefold transformations of characteristics, temporal markers, and states described earlier in relation to the mind, the transformations in the elements, such as earth, and in the senses, such as the eye, are also to be understood as explained.

For example:

- The clay substrate's transformation into the form of a pot is a transformation of characteristics (dharma-parinaama).

- The pot's attributes undergo a transformation of temporal markers (lakshana-parinaama) when the future phase is abandoned, the present phase is accepted, and abandoning the present, the past phase is grasped.

- The pot itself undergoes moment-by-moment transformations, which is the transformation of states (avasthaa-parinaama).

Thus, all existents undergo transformations moment by moment, except for the power of consciousness. This is the summary.

[Expanded commentary on transformation of temporal markers [lakshana-parinaama]:

This explanation of lakshana-parinaama (transformation of temporal markers) refers to how the attributes (qualities or conditions) of an object like a pot change in relation to time—past, present, and future, which can be generalized to all changing phenomena. Here's what it means:

- Future phase is abandoned:

The attribute of the pot being "yet to be formed" (e.g., the raw clay has not yet been shaped into a pot) is no longer relevant once the pot comes into being. This "future state" ceases to exist as the pot manifests.

- Present phase is accepted:

When the pot is currently existing in a specific state (e.g., a newly created pot), this state is recognized as its present condition. The attribute of being a "complete and functional pot" is now the active, present reality.

- Abandoning the present, the Past phase is grasped:

The previous states or phases of the pot, such as when it was still unformed clay or in an earlier form (e.g., a half-formed pot), become part of its history. These are no longer active conditions but are acknowledged as part of the pot's past. Abandoning the present phase does not necessarily imply rejuvenation or restoration but reflects the natural progression of time where the "current" state becomes a "past" state].

The transformations of an attribute (dharma) are threefold; the substratum of these attributes is now described:

3.14: shaanta udita avyapadeshya dharmaanupaatee dharmee .

3.14: The substratum (dharmin) is one that follows (anupaatee) the past (shaanta), present (udita), and future (avyapadeshya) attributes.

The shaanta (stilled or past) attributes are those whose function or activity is complete and belong to the past. The udita (arisen) attributes are those currently active and performing actions like drawing water. These pertain to the present. The avyapadeshya (indescribable or potential) attributes are those that exist as latent powers in the substratum (such as clay) and pertain to the future.

These three states—past, present, and future—continuously exist, much like the mechanism of a water clock (ghateeyantra), which operates in a steady and continuous manner.

The substratum (dharmin), such as clay (mrud), consistently accompanies these transformations. For instance, the clay, whether in the form of powder, lump, or pot, is the common underlying substance associated with all these transformations.

"But what is the cause of the multiplicity of transformations in one substratum?" To this, the sutra replies:

3.15: kramaanyatvam parinaamaanyatve hetuh .

3.15: The distinctness of sequential change is the cause of the distinctness of transformations.

In clay (mrud), the transformations into powder, lump, pot, and tile fragments arise sequentially, with an observable distinctness in the order of before (purvaa) and after (apara). This sequential distinctness is the indicator of the diversity of characteristic transformations in the same substratum.

Similarly, the transformations of attributes related to temporal markers (past, present, and future) are caused by the sequence of events. [For example, the transformation of temporal markers (lakshana-parinaama) occurs when the future is abandoned, the present is accepted, and the past is grasped].

Furthermore, the state-transformations (avasthaa-parinaama) of entities like pots arise from an imperceptible and subtle sequence of changes in their conditions over successive moments. This subtle progression of transformations should also be understood.

Thus, having explained the purpose of samyama, the text now proceeds, until the conclusion of this section, to describe the extraordinary powers (vibhutis) of samyama, highlighting its application for mastery over various sense-objects:

3.16: parinaama traya samyamaat ateeta anaagata gyaanam .

3.16: Through samyama on the threefold transformations, knowledge of past and future arises.

The threefold transformations of attributes (dharma), temporal markers (lakshana), and states (avasthaa) exist in the substratum (e.g., clay). Through samyama on these transformations, the yogi gains direct perception of objects in the past and future.

The essence of the mind (chittha-sattva), by its nature, has the capacity to illuminate all objects. However, this illumination is obstructed by impurities of rajas (activity) and tamas (inertia). When these impurities are removed through samyama, the mind requires no external proof (pramaana) and directly comprehends all phenomena. This is the principle being conveyed.

3.17: shabda artha pratyayaanaam itaretara adhyaasaat samkarah tat pravibhaaga samyamaat sarva bhuta ruta gyaanam .

3.17: Due to the mutual superimposition of word (shabda), meaning (artha), and impression (pratyaya), there is confusion or blending among them. By performing samyama (focused meditation) on their distinction, the yogi attains knowledge of the sounds or speech of all beings.

The word cow (gauh) refers to three aspects: the sound (shabda), the object (artha), and the mental impression (pratyaya). From a child to a scholar, the blending (confusion) of these three due to their mutual superimposition is well known.

The nature of shabda (word) is that it consists of phonemes, words, and sentences, which convey meaning through functions such as literal and implied. The nature of artha (meaning) includes substances and their direct or implied meanings. The nature of pratyaya (cognition) is the mental impression generated by the word about the object.

By performing samyama on the distinctions established between these (as described in scriptures and reasoning), the yogi gains mastery over all words and their meanings. Consequently, the yogi understands the sounds or speech (rutagyaana) of all beings, including birds and others.

3.18: samskaara saakshaatkaranaat purvajaati gyaanam .

3.18: Through direct perception of impressions (samskaaras), knowledge of past births is attained.

Impressions (samskaaras) arise from experiences of afflictions (kleshas), from memory, and as consequences of actions (karma). These impressions act as causes of pleasure and pain and are of two kinds. They are inherent attributes of the mind and have been accumulated across the series of past births.

Through samyama on these impressions—whether they are heard or inferred—direct perception of their causes occurs. This leads to the direct realization of one's own and others' sequences of past lives.

One should not doubt how past-life realization arises from samyama on impressions. Since impressions are connected with the continuity of one's life, samyama on these impressions allows for the realization of past births as a natural outcome. Hence, this is logically consistent.

Another extraordinary power is stated:

3.19: pratyayasya para chittha gyaanam .

3.19: [By performing samyama] on the mental states (pratyaya) of another, knowledge of their mind (parachittha gyaana) is obtaine.

By performing samyama on the mental states (pratyaya) of others, direct perception of their minds (parachittha-gyaana) arises.

Indeed, one might ask: Just as the impressions (samskaaras) reveal their connections or continuities, does the direct perception of another's mind (parachittha-saakshaatkaara) lead to the knowledge of its associated object? The answer is: No, it does not.

3.20: na cha tat saalambanam tasya avishayee bhutatvaat .

3.20: And that (perception of another's mind) does not include the associated object, because it (the associated object) is not the focus of perception.

Only the other's mind is directly perceived; the associated object, however, is not directly perceived because the associated object remains unknown.

For the application of samyama, prior knowledge of the associated object (e.g., through some indication) is required. Without such knowledge, samyama cannot proceed.

If, having perceived the other's mind through samyama, one then inquires, "What is now its associated object?" and turns their attention inward to focus on their own mind, they may ascertain the immediate associated object. Due to the tendencies such as liking (raaga) being identified closely with the mind, commonly, the peculiarity is that these tendencies are always directly perceived.

Another extraordinary power is stated:

3.21: kaaya rupa samyamaat tad baahya shakti stambhe chakshuh prakaasha samprayoge antar dhaanam .

3.21: By performing samyama on the form of the body, and suspending the external power that makes it perceivable by the eyes through the interaction of light, the body becomes invisible.

The form of the body that enables its visibility through sight becomes the focus of samyama. When the power enabling perception by another's eyes through the interaction of light is obstructed, the body becomes imperceptible to others. Thus, the yogi achieves the ability to make their body invisible at will.

Thus, having described the power of invisibility (antardhaana) of the body through samyama, the text now extends this principle to include other sensory objects:

3.22: etena shabda aadi antar dhaanam uktam .

3.22: By this (method), the disappearance (or invisibility) of sound, and other sensory objects, is also explained.

By this (method), the disappearance or imperceptibility of one's own sound, touch, form, taste, and smell through samyama is explained. This should be understood to mean that they become ungraspable to the senses like hearing, etc.

3.23: sopakramam nirupakramam cha karma tat samyamaat aparaanta gyaanam .

3.23: By performing samyama on actions (karma) that are either with immediate fruition (sopakramam) or delayed fruition (nirupakramam), knowledge of the final end (aparaanta gyaanam), including the time and place of one's death, is attained.

Actions (karma) can be either sopakramam (with immediate fruition) or nirupakramam (with delayed fruition). By performing samyama (focused meditation) on these, one attains direct knowledge of their fruition and the final end (death). This knowledge includes specific details such as: "At this place and time, my body will separate (I will die)".

Incidentally, the sutra states a general means for recognizing impending death:

3.24: arishtebhyo vaa .

3.24: Knowledge of death arises from omens (aristas) too.

Knowledge of death arises from omens (aristas), which frighten like enemies. These omens are of three types—arising from internal (bodily), external (environmental), or divine causes—and indicate death, even for those who are not yogis.

3.25: maitryaadishu balaani .

3.25: [By practicing samyama] on friendliness (maitree) and other virtues (like compassion, joy, and equanimity), the corresponding strengths (balaani) are attained.

By practicing samyama on friendliness (maitree) and similar qualities (compassion, joy, and equanimity), the yogi attains their corresponding strengths or powers. Through these strengths, the yogi becomes a source of happiness and a friend to all living beings, uplifting them from suffering. However, in the case of equanimity [maintained towards the sinful], it is mere indifference, as no power is applied in it due to the absence of samyama [See 1.33].

3.26: baleshu hasti bala aadeeni .

3.26: Through samyama on strength, such as that of an elephant, the yogi gains the corresponding powers.

By performing samyama on the strengths of powerful beings such as elephants or Hanumaan, those strengths manifest in the yogi. This occurs because the mind is inherently capable of all forms of power.

3.27: pravrutti aaloka nyaasaat sukshma vyavahita viprakrushta gyaanam .

3.27: Through the projection of illumination (aalokanyaasa), knowledge of subtle, obstructed, and distant objects is attained.

The luminous operation (jyotishmatee), mentioned earlier [See 1.36], refers to the light radiating from the purified intellect (sattva).

By directing this radiance (aaloka-nyaasa), subtle objects such as atoms, hidden or obstructed things like buried treasures, or rare objects such as alchemical substances, in places such as locations within Meru become directly perceivable. This is akin to how sunlight illuminates distant peaks and reveals their presence. [Through this yogic technique, direct perception of even the most remote and concealed objects becomes possible].

3.28: bhuvana gyaanam surye samyamaat .

3.28: Knowledge of the worlds is attained by performing samyama on the sun.

By performing samyama on the sun, which shines brightly in the sky and is adorned with countless rays such as sushumnaa, the mind transcends external visibility and gains direct knowledge of all fourteen worlds (bhuvanas). [This practice enables a yogi to perceive all the realms of existence, from the terrestrial to the divine]. In the Yoga system, this attainment is specifically referred to as Madhumatee Siddhi, symbolizing the yogi's complete realization of universal knowledge.

3.29: chandre taarakaa vyuha gyaanam .

3.29: By performing samyama on the moon, knowledge of the arrangement of stars is attained.

By performing samyama on the moon, the lord of the stars, whose disc radiates cool rays, one attains direct knowledge of the specific arrangement and configurations of stars (nakshatraanaam samnivesha-vishesha). This knowledge is unique to the moon, as the sun's brilliance overpowers the visibility of the stars, making samyama on the sun ineffective for this purpose.

3.30: dhruve tad gati gyaanam .

3.30: By performing samyama on the Pole Star, knowledge of the motions of stars is attained.

By performing samyama on the Pole Star, one gains knowledge of the motion of stars. Specifically, one can perceive how a particular star moves in conjunction with a certain planet, along a specific path, and to a measurable distance or extent.

Thus, having described the external extraordinary attainments, now the internal attainments are explained:

3.31: naabhi chakre kaaya vyuha gyaanam .

3.31: By performing samyama on the navel center, knowledge of the structure of the body is attained.

In the central part of the body is the navel center, known as Manipuraka, which has ten petals. By performing samyama on this center, one attains knowledge of the specific constitution of the body, including the arrangement of elements like wind (vaata), bile (pitta), and others.

3.32: kantha kupe kshut pipaasaa nivruttih .

3.32: By performing samyama on the throat cavity, the cessation of hunger and thirst is attained.

Below the root of the tongue, there is a hollow, well-like region in the throat, where hunger and thirst arise due to the friction of vital energies like breath. By performing samyama on this region, the cessation of hunger and thirst is achieved. This is the meaning.

3.33: kurma naadyaam sthairyam .

3.33: By performing samyama on the kurma naadee, steadiness is attained.

Below the throat cavity, in the chest, there is a subtle channel shaped like a tortoise called the kurma-naadee. By performing samyama on this channel, the mind that enters into it attains stability. This is the meaning.

3.34: murdha jyotishi siddha darshanam .

3.34: By performing samyama on the light at the crown of the head, one attains the vision of perfected beings (siddhas).

At the aperture between the skull bones, known as the brahmarandhra and connected with the sushumnaa naadee, there is a radiant light at the crown of the head (murdha-jyotih). By performing samyama on this light, the brilliance of consciousness emanates from the body, and the yogi is able to perceive even invisible perfected beings (siddhas). This is the meaning.

3.35: praatibhaad vaa sarvam .

3.35: From intuitive insight, all knowledge is attained.

Discriminative knowledge (viveka-khyaati) is indeed the culmination of discernment and serves as the liberator from worldly existence (samsaara). While performing samyama with the aim of attaining such knowledge, a flash of intuition (praatibha-gyaana) arises, indicative of the emergence of discriminative insight. This intuitive knowledge, born solely of intuition (uha), enables the yogi to know everything.

Just as the reddish glow of dawn before sunrise reveals the entire world, similarly, through this intuitive flash, the yogi gains knowledge of all phenomena. This is the intended meaning.

3.36: hrudaye chittha samvit .

3.36: By performing samyama on the heart (hrudaya), knowledge of the mind (chittha) is attained.

The downward-facing lotus of the heart (hrut-padmaa), which is the seat of the mind, is the focal point for samyama. By performing samyama on this location, the yogi gains direct awareness (samvit) of the mind along with its latent impressions (vaasanaas). This is the intended meaning.

3.37: sattva purushayoh atyanta asamkeernayoh pratyaya avisheshah bhogah paraarthaat svaartha samyamaat purusha gyaanam .

3.37: The indistinguishability of cognition (between sattva and purusha), despite their absolute separation, is termed experience (bhoga), which serves another's purpose (paraartha). By performing samyama on the purusha's true nature (sva artha), knowledge of the purusha is attained.

The intellect (sattva), as the instrument of experience, and the purusha, as the conscious experiencer, are utterly distinct (atyantaasamkeerna). The indistinguishability of their cognition arises due to the modifications of the intellect (buddhi), which reflect impressions of pleasure, pain, and delusion (sukha-duhkha-moha), thereby leading to a superimposition of these experiences onto the purusha. This apparent conformity (saarupya) is called experience (bhoga), residing in the intellect and serving another's purpose (paraartha), that is to facilitate the experience (bhoga) for the purusha. Therefore, in contrast to the intellect (buddhi), which is inert (jada) and exists for another's purpose (paraartha), the purusha is inherently conscious (cit-svabhaava), entirely independent, and exists for its own purpose (svaartha).

By performing samyama on the distinction between the two, the yogi gains direct realization of the purusha (purusha-gyaanam). However, even in this realization, the purusha is the knower (gyaataa) and is never itself the object of knowledge (jneya). This is due to the inherent opposition between the knower and the known (gyaatru-jneya-virodha), which prevents the purusha from being objectified or contained within any cognition.

Now, the preliminary accomplishments arising from this very samyama, preceding the direct realization of the purusha, are described.

3.38: tatah praatibha shraavana vedana aadarsha aasvaada vaartaah jaayante .

3.38: From that (samyama), intuitive perception (praatibha), divine hearing (shraavana), divine sensation (vedana), divine sight (aadarsha), divine taste (asvaada), and divine smell (vaarttaa) arise.

When the yogi develops the divine auditory faculty capable of perceiving celestial sounds, this auditory power is technically termed as shraavana. Likewise, for the sense of smell, the divine power is designated as vaarttaa, and similar terms are applied to other senses, as can be inferred.

Then, if someone questions whether such a yogi, having fulfilled all duties (krutakrutyah), still has any tasks remaining, it is answered:

3.39: te samaadhau upasargaah vyutthaane siddhayah .

3.39: Those powers are distractions (upasarga) to samaadhi, and are accomplishments (siddhi) in the context of worldly activity (vyutthaana).

Those powers, such as intuitive perception (praatibha) and others, are distractions (upasarga) and obstacles (vighna) in the context of samaadhi, which leads to liberation (apavarga-phala). Therefore, a seeker of liberation must disregard them.

If one develops attachment to these powers, they will fall away from the path of liberation. How would such one attain true fulfillment (krutakrutyataa)? Never. Without self-realization (aatma-pratyaya), true fulfillment (krutakrutyataa) cannot exist. Moreover, these powers do not aid in the realization of the self but manifest only in worldly activity (vyutthaana).

It is for this reason that it has been stated:

"Material objects, mantras, rituals, time, and powers may grant worldly perfections, but they do not assist in attaining the supreme state of self-realization. When all desires are pacified and self-realization arises, how can it be attained by one whose mind is engrossed in the desire for powers?"

Thus, having described the supernatural powers (vibhutis) of samyama that culminate in the realization of the self (aatman), now the text describes its practical applications:

3.40: bandha kaarana shaithilyaat prachaara samvedanaat cha chitthasya parasareera aaveshah .

3.40: Through the loosening of the causes of bondage (the identification with one's own body) and the direct perception of the pathways of movement, one's awareness (chittha) can enter into another's body.

The mind (chittha), which is inherently expansive and capable of vast awareness, is confined to its own body due to the limitations caused by dharma (virtue) and adharma (vice), which are the root causes of this bondage (bandha). By performing samyama on these causes, the yogi achieves their relaxation (shaithilya), thereby freeing the mind's limitations.

Furthermore, through samyama on the pathways of movement (prachaara), specifically the naadees (subtle energy channels), and attaining a direct perception (samvedana) of their function, the yogi can extend their mental awareness beyond their physical form. This enables the mind to enter and animate another's body (para-shareera), whether it is deceased or still alive.

Just as bees follow their queen, so too do the senses and vital forces follow the mind when it enters another body.

3.41: udaana jayaat jala panka kantaka aadishu asanggah utkraantish cha .

3.41: Through mastery over udaana (the upward moving vital force), the yogi becomes free from attachment or obstruction in water, mud, thorns, and similar elements. Additionally, the yogi gains the ability to ascend (levitate) and consciously leave the body.

All the senses simultaneously arise or function like the flame of burning cotton. This activity is referred to by the term 'life' or jeeva.

This vitality is categorized by differences in function and is named as praana, apaana, and so on.

Among these, udaana functions from the tip of the nose to the head. By practicing concentration or samyama, the yogi attains mastery over this.

As a result, in water, mud, thorns, and similar obstructions, the yogi becomes detached or free and, due to lightness, moves upward.

Moreover, at will, the yogi can attain death. Thus, this is the meaning.

3.42: samaana jayaat jvalanam .

3.42: Through mastery over samaana (the vital air), illumination or radiance is achieved.

From the heart to the navel resides the samaana vaayu. Through mastery over this samaana vaayu, the fire located near the navel ignites, producing a glow. By this, the yogi appears as if glowing or radiating light. Thus, this is the meaning.

3.43: shrotra aakaashayoh sambandha samyamaat divyam shrotram .

3.43: By performing samyama on the relationship between the auditory sense and space, one attains divine hearing.

Even the auditory organ, which is derived from the ego principle, has a connection with space, characterized by a relationship of support and dependence. Through focused meditation on this connection, the auditory sense becomes divine. Through this divine auditory power, the yogi perceives extraordinary sounds simultaneously. This is the intended meaning.

3.44: kaaya aakaashayoh sambandha samyamaat laghu tula samaapatteh cha aakaasha gamanam .

3.44: By performing focused meditation on the relationship between the body and space, and by assuming the state of lightness akin to cotton, the yogi attains the ability to move through space.

Having overcome the connection between the body and space, or by assuming the quality of lightness through absorption, the yogi makes the body light and moves freely in space. Thereafter, the yogi traverses subtle realms like threads of wool, then through the sun's rays, and ultimately moves through the sky at will. This is the intended meaning.

3.45: bahih akalpitaa vruttih mahaa videhaah tatah prakaasha aavarana kshayah .

3.45: The spontaneous external modification of the mind, unconstructed by the ego, is termed the mahaa videhaa or "great disembodied state". By performing samyama on this state, the veil obscuring true illumination is removed.

When the sense of ego is tied to the body, the external activity of the mind is termed as "constructed-disembodied state". When the sense of ego (aham-bhaava) tied to the body is renounced, the external activity of the mind ceases to be constructed (akalpitaa) and arises naturally. This spontaneous external state of mind is called the mahaa-videhaa or "unconstructed-great-disembodied state". Through focused meditation on this state, the yogi transcends all veils and limitations, leading to the complete purification of the mind.

3.46: sthula svarupa sukshma anvaya arthavattva samyamaat bhuta jayah .

3.46: Through samyama on the gross aspect, inherent nature, subtle form, causal connection, and purposefulness of the elements, mastery over the elements is achieved.

Through concentration (samyama) on the five aspects of the elements—gross form, inherent nature, subtle essence, causal connection, and purposefulness—a yogi achieves mastery over the elements.

The gross form is what is perceptible, sequentially endowed with progressively fewer subtle qualities, such as sound, touch, form, taste, and smell. [For instance, earth possesses all five qualities, water lacks smell, fire lacks both smell and taste, air lacks smell, taste, and form, and space possesses only sound].

The inherent nature refers to the specific properties of the elements: hardness (kaathinya) for earth, liquidity (sneha) for water, heat (ushna) for fire, motion (prerana) for air, and omnipresence (sarvagatatva) for space.

The subtle essence is composed of the five tanmaatras [subtle elements]: [sound, touch, form, taste, and smell], which are the foundational essences underlying the elements.

The causal connection (anvaya) signifies how the effect (gross) is traced to its cause (subtle), operating through the three gunas (qualities: sattva, rajas, and tamas).

The purposefulness (arthavattva) refers to the ability of the elements to provide knowledge for enjoyment (bhoga) or liberation (apavarga), depending on their relationship with the gunas.

By performing samyama on these five aspects of the elements step-by-step, beginning from the gross form and progressing through the subtle, the yogi gains complete mastery over the elements. The elements then conform to the yogi's will, much like cows obediently follow their calves.

Let there be mastery over the elements (bhutajayah); what results from it? To explain this, the sutra says:

3.47: tatah animaadi praadurbhaavah kaaya sampat tad dharmaanam abhighaatah cha .

3.47: From mastery over the elements, the yogi attains the great perfections, beginning with animaa (minuteness). Additionally, the perfection of the body (kaaya sampat), characterized by the qualities of the elements, and immunity from harm are also achieved.

From mastery over the elements, the yogi gains the eight great perfections (mahaasiddhis), beginning with animaa.

animaa: The ability to become as minute as an atom (paramaanutulyatva).

mahima: The ability to become vast or all-encompassing (vibhutva).

laghimaa: The ability to become extremely light, like a tuft of cotton (tulapindalaghutva).

garimaa: The ability to become exceedingly heavy, like Mount Meru (meruvadgurutva).

praaptih: The ability to touch or reach distant objects, such as touching the moon with a finger.

praakaamya: The fulfillment of all desires (satyasankalpatva).

vashitvam: Control over the elements (bhutaniyantratva).

eeshitvam: The ability to create or manifest elements (bhutasrushtrutva).

These eight powers (ashtaishvaryaani) are attained as follows:

- Powers from animaa up to praapti arise from concentration on the gross forms (sthula-samyama).

- Praakaamya arises from concentration on the inherent nature (svarupa-samyama).

- The remaining powers (vashitva, eeshitva, etc.) arise from concentration on the remaining three aspects (sukshma, anvaya, arthavattva).

The perfection of the body (kaaya-sampat), as will be described later, along with immunity to harm due to the qualities of the elements (such as hardness, fluidity, heat, and motion), is also attained through mastery over the elements. This means the yogi becomes impervious to harm and possesses a body perfected by the qualities of the elements.

To explain the perfection of the body (kaaya-sampat), it is stated:

3.48: rupa laavanya bala vajra samhananatvaani kaaya sampat .

3.48: The perfection of the body (kaaya sampat) consists of beauty of form (rupa), gracefulness (laavanya), strength (bala), and diamond like robustness (vajra samhananatva).

The perfection of the body (kaaya-sampat) is described as encompassing:

Rupa: Physical beauty or form that is pleasing to the eye.

Laavanya: Gracefulness or elegance extending to all parts of the body.

Bala: Strength or vitality that represents a robust constitution.

Vajra-samhananatva: Diamond-like firmness or indestructibility in the body's structure, akin to the celebrated robustness of Hanuman.

Thus, having described mastery over the elements (bhuta-jaya) along with its means and results, to describe mastery over the senses (indriya-jaya) along with its method and results, it is said:

3.49: grahana svarupa asmitaa anvaya arthavattva samyamaat indriya jayah .

3.49: Through samyama (meditative discipline) on the five aspects of the senses—perception, inherent nature, "I ness", causal connection, and purposefulness—mastery over the senses (indriya jayah) is attained.

The five characteristics of the senses (shrotra-aadi pancendriyaanaam) are:

Grahana: Their perceptive function, the act of grasping sensory objects like sound, etc. (shabdaadi-gocaraa vrutti).

Svarupa: Their inherent nature, the capacity to illuminate or reveal.

Asmitaa: The sense of "I-ness" arising from their connection to the ahamkaara (saattvika ahamkaara).

Anvaya and Arthavattva have been explained earlier as causal connection and purposefulness, respectively. [The causal connection (anvaya) signifies how the effect (gross) is traced to its cause (subtle), operating through the three gunas (qualities: sattva, rajas, and tamas). The purposefulness (arthavattva) refers to the ability of the elements to provide knowledge for enjoyment (bhoga) or liberation (apavarga), depending on their relationship with the gunas].

When a yogi applies focused concentration (samyama) to these aspects, the senses become fully controlled, granting the yogi mastery over their operation.

What results from that (mastery over the senses)? To this, it is stated:

3.50: tatah mano javitvam vikarana bhaavah pradhaana jayah cha .

3.50: From that (mastery over the senses), the yogi attains mind like swiftness (manojavitva), independence from the physical sense organs (vikarana bhaava), and mastery over prakruti (pradhaana jaya).

Manojavitva means that the body attains unparalleled speed, moving as swiftly as the mind.

Vikarana-bhaava refers to the independence of the senses from the body, allowing them to function without dependence on the physical organs. The senses gain the ability to operate at any desired location and time without limitation.

Pradhaana-jaya denotes mastery over prakruti and its modifications (nature and its transformations), giving the yogi control over all material phenomena.

These powers (siddhis) arise in the yogi as a result of mastering the nature of the five sense faculties (karana-panchaka). These, starting from animaa and culminating in pradhaana-jaya, are the extraordinary accomplishments (siddhis) mentioned in this scripture, as madhuprateekaa.

Just as a single drop of honey contains the essence of sweetness, each of these siddhis is described as being self-contained and fulfilling, akin to the nature of honey (madhuprateekaa, honey-like).

Thus, after describing the attainments (siddhis) of knowledge and action (arising through samyama) that serve as pathways to discriminative knowledge. Now, to describe the intermediary accomplishments that arise from discriminative knowledge, it is stated:

3.51: sattva purusha anyataa khyaati maatrasya sarva bhaava adhishthaatrutvam sarvagyaatrutvam cha .

3.51: Through the yogi's sufficient mastery of discernment between sattva and purusha, they attain sovereignty over all states of existence (sarvabhaava adhishthaatrutvam) and omniscience (sarvagyaatrutvam).

Through samyama (focused concentration), as described earlier for attaining one's ultimate purpose, the yogi achieves mastery over the mind, which is purified of rajas (passion) and tamas (inertia). Established in the highest detachment (paravairaagya), marked by supreme control, the yogi attains discriminative knowledge (viveka-khyaati) between sattva (the intellect) and purusha (the Self).

For the yogi who is firmly established in that discriminative knowledge (viveka-khyaati), mastery over all states of existence arises. This includes sovereign-like dominion over all forms of determination (vyavasaaya) and resolvability (vyavaseya), which are of the nature of the transformations of the gunas (qualities of prakruti).

Omniscience (sarvagyaatrutvam), characterized by knowledge of all states—past (shaanta), present (udita), and latent (avyapadeshya)—is also attained.

This state is referred to as the accomplishment of "freedom from sorrow" (vishokaa siddhi).

Now, the text explains the primary accomplishment of discriminative discernment [vivekakhyaati]:

3.52: tad vairaagyaat api dosha beeja kshaye kaivalyam .

3.52: Through supreme dispassion (para vairaagya) even from that (viveka khyaati), the seeds of afflictions (dosha beeja) are destroyed, resulting in isolation (kaivalya).

In the state of "Vishokaa" (freedom from sorrow), through dispassion, a higher level of dispassion arises even towards the discernment (vivekakhyaati) that led to this state. From such supreme dispassion, when all cognitive processes cease, the seeds of affliction, like scorched rice grains that cannot sprout, along with the mind, come to complete cessation for the noble yogi established in dispassion.

When these seeds of afflictions are entirely destroyed, and the firm state of "Asampragyaata Samaadhi" (beyond mental cognition) is experienced, marked by the remaining subtle impressions (samskaara). From there, the attainment of "Nirbeeja Samaadhi" (seedless absorption) follows. Here, the purified power of consciousness attains isolation (Kaivalya), which is the state of abiding in its own essential nature.

This accomplishment is termed the "Samskaara-shesha Siddhi" (the accomplishment associated with the residue of latent impressions).

Now, regarding the emergence of obstacles, the reason for their elimination is stated:

3.53: sthaany upamantrane sangga smaya akaranam punar anishta prasanggaat .

3.53: When invited by divine (or exalted) beings (like Indra), a yogi should not develop attachment or pride. Otherwise, undesirable consequences may result.

There are four types of yogis:

The beginner (prathama-kalpika), who merely starts practicing samyama and has no knowledge [of purusha].

The madhu-bhumika, who aims to master the elements and senses, after having had direct perception through samyama.

The pragyaa-jyotih, who seeks to demonstrate or reveal the direct realization of purusha, having mastered the elements (bhuta) and senses.

The atikraanta-bhaavaneeya, who has attained discernment of the purusha (purusha-khyaati) and supreme dispassion and is liberated while living. This venerable and exalted being is liberated while living, free from any blemishes or fear of obstacles.

The third yogi, having conquered the elements and senses, is unshaken by gods like Indra, but the first is unqualified for divine invitations. Only the second yogi (madhu-bhumika) can be approached and invited by celestial beings like Indra. They say:

"O yogi, stay here!"

"Enjoy the delightful heavenly realms!"

"Behold this beautiful maiden!"

"Delight in this divine pleasure!"

"This elixir will prevent aging and death!"

"Here is a vehicle that moves as per your will!"

In response to such invitations, the yogi must be cautious not to fall into attachment (sangga) or pride (smaya), thinking, "Oh, how great is my yogic power!" These must be avoided.

Instead, the yogi should reflect on the peril of succumbing to these temptations, engaging in the following inner dialogue:

"I was tormented in the blazing coals of worldly existence".

"By great effort, I attained the lamp of yoga, which dispels the darkness of afflictions".

"These winds of sense objects oppose that lamp, arising from the root of craving".

"Now that I have gained this light, how can I let myself be deceived by these fleeting pleasures?"

"How could I, who now perceive this truth, repeatedly fuel the blazing fire of worldly existence with my very self as kindling?"

"Farewell to you, sense objects as fleeting as dreams, sought only by pitiable and deluded people".

With such firm resolve and clarity of thought, the noble yogi, unwavering in their commitment, should focus on achieving deeper samaadhi.

If attachment or pride arises there, then for the fallen yogi, undesirable consequences will ensue. Therefore, avoidance of attachment and pride, in such temptations, is the means to remove obstacles to liberation (kaivalya).

Previously, it was explained that knowledge of purusha arises through focused meditation (samyama) on the interest of Self. Now, it is stated that this same knowledge can also result from another form of samyama:

3.54: kshana tat kramayoh samyamaat vivekajam gyaanam .

3.54: By performing samyama on the instant (moment) and its sequence (order), knowledge born of discernment (viveka) is attained.

A kshana (instant) is the indivisible unit of time and is real. Other measures of time, such as a muhurta, are merely aggregates of instants and lack independent reality. By meditating on the subtle distinctions between "this is the earlier instant" and "this is the later instant" and focusing on their sequential order, a yogi achieves the power of discernment (viveka), which allows one to perceive even the most subtle differences.

Through this discernment, simultaneous knowledge of everything—from the elements like space to the ultimate purusha—arises.

Now, the specific and subtle object of realization through discriminative knowledge is described:

3.55: jaati lakshana deshaih anyataa anavachchedaat tulyayos tatah pratipattih .

3.55: Through samyama on the moment (kshana) and its sequence, the yogi attains the ability to distinguish even between two seemingly identical objects that lack apparent differentiation in species (jaati), characteristics (lakshana), or location (desha).

In the world, three factors are the basis for determining differences among objects. Between similar entities like a cow (go) and a wild ox (gavaya), distinction is recognized by their species (jaati) and features (lakshana). Among two cows of the same species and location, differences are discerned by characteristics like color (e.g., black and white). Between two similar objects like fruits (e.g., myrobalan or aamalaka), differences can be discerned based on location (desha), such as being from an eastern or western region.

However, when testing the knowledge of a yogi, if someone places a fruit originally from one region (e.g., east) into another region (e.g., west) and moves another fruit from the west without the yogi's direct involvement.

Between the two fruits (myrobalans), which are similar in species (aamalakatva), features like shape and size, and location, because of the absence of discernible differences in species and other attributes, the ordinary observer cannot perceive any difference. However, the yogi, through samyama on the subtle differences arising from the sequence of moments associated with each object, discerns the otherness and identifies the distinction.

Thus, having explained the specific objects of discriminative knowledge, now its general domain and characteristics are described:

3.56: taarakam sarva vishayam sarvathaa vishayam akramam cha iti viveka jam gyaanam .

3.56: Discriminative knowledge (viveka gyaana) is liberating (taaraka), relates to all objects (sarva vishaya), encompasses all modes (sarvathaa vishaya), and is non sequential (akramam).

The knowledge arising from samyama on the sequence of moments (kshana) pertains to the essential nature of all objects (sarva-vastu-svarupa), in every mode and form. Since it penetrates the true essence of purusha (the ultimate self), this knowledge ferries one across the ocean of worldly existence (samsaara) and is therefore called taaraka (liberating).

It is described as non-sequential (akramam), meaning that it comprehends all objects and their collective essence simultaneously, as clearly as an aamalaka fruit placed in the palm of one's hand (karatala-aamalaka-vat).

Now, to show the result of discriminative knowledge, it is stated:

3.57: sattva purushayoh shuddhi saamye kaivalyam .

3.57: When there is equality in purity between the intellect (sattva) and the self (purusha), liberation (kaivalya) is attained.

The intellect (buddhi-sattva), having shed all impurities of passion (rajas) and inertia (tamas), becomes free of all mental modifications (vrutti) through discriminative knowledge (viveka-khyaati), including all subtle impressions (samskaara). This is termed its purity (shuddhi).

The purusha, being eternally pure (nitya-shuddha), achieves the state where no imagined experiences of enjoyment or suffering remain. This too is termed purity.

When these two—the intellect and the purusha—reach equality in their purity (shuddhi-saamya), liberation (kaivalya) is achieved. Through the realization of the purusha (purusha-khyaati), accompanied by supreme dispassion (para-vairaagya), all mental modifications and the experiences caused by them cease.

In this state, the immutable, eternally pure, and infinite consciousness (chithi-shakti) abides in its own essential nature. This is liberation, kaivalya.

Ultimately, through any means, when the realization of the purusha arises and is accompanied by supreme dispassion, the highest state of liberation (parama-pada)—kaivalya—is attained. This is the ultimate purport.

Thus, in the Yoga shaastra composed by the venerable Patanjali, in the commentary named Yoga-sudhaakara, the third chapter, vibhUti-paada, concludes.

4. The Chapter on Kaivalya (Liberation).

PRAYER:

We meditate upon a radiant essence, seated firmly in the heroic posture, with hands in the gesture of pure consciousness, shining brilliantly, and bestowing the bliss of liberation (kaivalya).

TEXT CONTINUES:

In the previous chapter, the inner aspect of meditation (samaadhi), encompassing the triad of concentration, meditation, and absorption (dhaaranaa, dhyaana, samaadhi), collectively referred to as samyama, was explained. The chapter detailed the processes, purpose, and transformative distinctions of samyama, highlighting its role in the realization of the purusha and the attainment of liberation (kaivalya), through faith along with the accomplishments (siddhi) manifested in the form of knowledge and action.

Now, intending to primarily expound upon the essence of liberation (kaivalya), the text first elaborates on the fivefold accomplishments (siddhi-pangcaka).

4.1: janma aushadhi mantra tapah samaadhi jaah siddhayah .

4.1: Accomplishments (siddhi) arise from birth, medicinal herbs, mantras, austerities, and meditative absorption (samaadhi).

Janmanaa: Through birth, certain beings (like birds) naturally possess powers, such as the ability to fly.

Aushadhih: Through substances like medicinal herbs or elixirs (rasaayana), individuals like Sage Mandavya attained physical and other forms of mastery (kaayaadi-siddhi).

Mantrah: Through sacred chants such as the Tripuraa mantra, some individuals gain powers like animaa (the ability to become infinitely small).

Tapah: Through austerities like extreme fasting or self-discipline (shareera-shoshana), sages like Vishvamitra attained their accomplishments.

Samaadhi: The powers arising from samaadhi (deep meditative absorption) are detailed further below (in subsequent sutras).

However, it is said that Nandeeshvara attained divinity while still in a human body through the power of austerities (tapas) such as the worship of the Supreme Lord. How, then, is this possible, given that a human body cannot transform into the form of a divine body? Anticipating this doubt, it is explained:

4.2: jaati antara parinaamah prakrutyaa aapuraat .

4.2: Transformation into another species occurs due to the filling in (infusion) of nature's potential.

The primordial matter (prakruti) and the elements up to earth (pruthivee) are referred to as nature's constituents (prakrutis). Since these exist universally within all forms, including the body-parts of beings such as humans, the infusion of specific causes, such as dharma (righteousness), allows the entry of these factors into the body-parts. This enables transformation into another species, such as divinity, when appropriate conditions are met.

But nature's transformations (prakruti's infusions or activities) do not directly depend on causes like dharma. If that were so, then let dharma itself be the sole initiator. What purpose, then, would it serve? There would be no resulting activity, leading to a contradiction or logical fallacy. Anticipating this objection, the answer is given:

4.3: nimittam aprayojakam prakruteenaam varana bhedas tu tatah kshetrikavat .

4.3: A cause (nimitta) does not directly initiate nature's (prakruti's) activities; rather, it serves as the cause of transformation by removing obstacles, much like a farmer clearing barriers to allow water to flow.

In atheistic Saankhya philosophy, even without a supreme deity, the purpose of the purusha (liberation) is acknowledged as the sole driving force behind nature's activity. For us, theistic followers, the Supreme Lord (eeshvara), by His guidance, is considered the ultimate initiator. However, in both views, the purpose of the purusha is the primary driving force.

Therefore, causes like dharma are not direct initiators of nature's transformations; they are merely effects. Instead, these causes (like dharma) work by removing obstacles (like adharma). Once the obstruction is cleared, nature proceeds with its transformations, such as manifesting divine forms [reference to previous Sutra's commentary].

This is akin to a farmer who removes only the barriers preventing water from flowing. The water then naturally flows from higher ground to the fields without further intervention. Similarly, nature acts spontaneously when impediments are removed.

When a yogi creates multiple bodies simultaneously for the purpose of experience, how do those bodies possess individual minds? To this, it is stated:

4.4: nirmaana chitthaani asmitaa maatraat .

4.4: The constructed minds (nirmaana chitthaani) arise solely from the sense of ego (asmitaa maatraat).

Through the power of yoga (yoga-prabhaavaat), these minds are created. Their formation is dependent on the fulfillment of nature (prakruti) under the yogi's intent or will. These constructed minds emerge from the ego (ahankaara) in the same way as physical bodies arise from their respective natures (sva-prakruti).

Then, does the diversity of intentions among the various minds lead to the yogi being unable to experience the fruits of his actions? To clarify, it is stated:

4.5: pravrutti bheda prayojakam chittham ekam anekeshaam .

4.5: The one mind serves as the instigator for the diverse activities (pravrutti bheda) of the many constructed minds.

The yogi creates one leading mind (naayakam chittham) that regulates and harmonizes the specific activities of the constructed minds, ensuring they are conducive to the yogi's own enjoyment or experience (sva-bhoga).

Through this leading mind, the yogi's experience and coordination with the constructed minds become possible.

Thus, following the elaboration of the fivefold attainments [siddhis) such as those arising from birth, herbs, mantra, austerity, and meditation, and the five types of mental states described previously, it is now stated which among them is conducive to liberation (apavarga]:

4.6: tatra dhyaanajam anaashayam .

4.6: Among these, the mind born of meditation is free from latent impressions (anaashaya).

Among the minds resulting from birth and other causes, the mind achieved through samaadhi (meditative absorption) is devoid of all afflictions, karmic actions, their fruition, and latent impressions. This mind alone is suitable for liberation (apavarga).

Now, the nature of actions (karma) performed by a yogi's mind is explained:

4.7: karma ashuklakrushnam yoginah trividham itareshaam .

4.7: The actions of a yogi are neither white (pure) nor black (impure). For others (non yogis), actions are threefold: white (shukla, pure), black (krishna, impure), and mixed (shukla krishna, both pure and impure).

Desirable (self-serving) actions, due to adherence to prescribed duties, are white. Prohibited actions are black. Mixed actions involve both good and bad elements.These three types of actions result in three kinds of births. It is said: "Good actions lead to divine existence, prohibited actions result in descent to hellish realms, and mixed actions bring about human life, irrespective of one's choice".

However, the actions of a yogi are neither prohibited nor self-serving. Their actions, being devoid of desire, are described as neither white nor black. Such actions, aimed solely at liberation (moksha), are performed through purity of mind (chittha-shuddhi) and discriminative knowledge (viveka-khyaati).

Now, due to the context of the manifestation of fruition (vipāka) and latent impressions (āśaya), the causal role of karma (action) in this manifestation is explained:

4.8: tatah tad vipaaka anugunaanaam evaabhivyaktir vaasanaanaam .

4.8: Thereafter, only those latent tendencies (vāsanās) that correspond to the nature of their fruition (vipāka) are manifested.

Thereafter, as the manifestation of the effects (vipāka) of the threefold nature of karma (as previously described) occurs, it is indeed the case that only those latent tendencies (vāsanās) corresponding to the nature of that fruition manifest, while the contradictory ones do not. This is the intended meaning.

For instance, upon attaining divine existence, only those latent tendencies that align with divine enjoyment manifest in the mind, while tendencies related to human pleasures remain dormant. This is because they are incompatible with divine experiences. This is the intended idea.

It may be questioned: How is it that latent tendencies (vaasanaas) for human experiences, separated by thousands of divine births (e.g., heavenly incarnations), manifest again in a subsequent human birth? To this:

4.9: jaati desha kaala vyavahitaanaam api aanantaryam smruti samskaarayoh eka rupatvaat .

4.9: Even when separated by differences in birth (jaati), place (desha), and time (kaala), there is continuity (anantarya) between memory (smruti) and latent impressions (samskaara) due to their identical nature (eka rupatva).

In the beginningless cycle of existence (samsaara), impressions (vaasanaas) accumulated in one birth through specific experiences persist across numerous births, even if separated by countless lifetimes, heavenly realms, or eons. When a similar action (karma) arises again in another birth, it activates these latent impressions (vaasanaas), resulting in their manifestation and enabling continuity of experience. This occurs because memory (smruti) and latent impressions (samskaara) share the same essential nature.

Action, knowledge, or other mental phenomena, such as attachment (raaga), when stored in their potential form, are termed latent impressions (samskaara). Among these:

Action-related latent impressions (kriyaa-samskaara) manifest as actions.

Knowledge-related impressions (gyaana-samskaara) manifest as memory.

Other latent impressions manifest according to their specific nature.

Thus, memory (smruti) and latent impressions (samskaara) are inherently non-different. They share the same domain (object) and form, which establishes continuity (anantarya) and a cause-effect relationship between impressions and their manifestations, provided they belong to the same type of birth (sajaateeya). This relationship does not occur between impressions of different types of birth (vijaateeya).

Moreover, the separation of time, place, or birth does not disrupt the causal efficacy of a samskaara. If separation (vyavadhaana) were to cause dissimilar effects from latent impressions, it would lead to the fallacy of recalling memories (smruti) of things never experienced (ananubhuta), which contradicts established principles.

However, in response to the materialist (chaarvaaka), who claims that latent tendencies from previous births do not exist, the text responds:

4.10: taasaam anaaditvam cha aashisho nityatvaat .

4.10: The latent tendencies (vaasanaas) are beginningless (anaadi) and arise due to the eternal nature of wish to live (aashishah).

The latent tendencies (vaasanaas) are not only continuous but also beginningless (anaadi). This is because the longing for continued existence ('May I always exist') in spite of the imminence of death is eternal and universally present in all beings without exception.

A question arises: if vaasanaas are beginningless, how can they ever be eliminated? To this, it is explained:

4.11: hetu phala aashraya aalambanaih samgruheetatvaad eshaam abhaave tad abhaavah .

4.11: The cessation of latent impressions (vaasanaas) occurs when their causes, effects, base, and objects of dependence are eliminated, as they are sustained by these.

These latent impressions are not eternal like the purusha but are merely effects that appear beginningless as part of a continuous flow. Therefore, their destruction is possible through the elimination of their cause.

Thus, ignorance (avidyaa), marked by prior latent impressions, is indeed the cause of ego-sense (asmitaa). This ego-sense causes the delusion: 'I am a human being', 'this is mine', and 'this is desirable or undesirable'. This delusion leads to attachment and aversion, which in turn, through actions such as harming or favoring others, result in virtue (dharma) and vice (adharma). These (virtue and vice) result in experiences, which lead to latent impressions, and these impressions in turn lead back to delusion and similar states. Thus, the beginningless cycle of worldly existence perpetually revolves.

In this cycle, afflictions and actions are the causes of latent impressions, while birth, lifespan, and experiences are their results. The mind is the support, and objects like sound are the objects of dependence.

These latent impressions are sustained by this set of factors (causes, effects, base, and objects of dependence). However, through unwavering discriminative knowledge (viveka-khyaati), developed through the disciplined practice of the eightfold yoga—cultivated with constant respect, unbroken continuity, and reverence—when these supporting causes are eliminated, the latent impressions are also eradicated. This is the intended meaning.

An objection arises: "Let us accept that latent impressions (vaasanaas) are eradicated. But what about their origination? Are they produced anew, or do they arise from an existing state?" It cannot be the former (produced anew), as this is impossible—something nonexistent, like the horn of a hare, cannot come into existence. Nor can it be the latter (arising from an existing state), as the consciousness principle (chithi-shakti), which is inherently existent, cannot originate anew.

Addressing this, it is explained that what is referred to as "origination" is merely the manifestation of what already exists in potential form. This is expressed as:

4.12: ateeta anaagatam svarupatah asti adhva bhedaad dharmaanaam .

4.12: The past and future exist in their essential forms due to variations in the paths (timeline or sequence) of their characteristics (dharmas).

The past and future aggregates of attributes exist in potential form within their substrate (dharmee). Hence, what is referred to as "origination" is merely the manifestation of these potentials, making their origination plausible.

If it is argued that the persistence of latent impressions (vaasanaas) renders the attainment of true knowledge futile, the response is as follows: due to the differentiation of temporal dimensions (such as past and future), true knowledge is not rendered meaningless.

In the present temporal plane, the mind, influenced by latent impressions of suffering, etc., possesses agency, undergoes infinite transformations, and becomes an object of experience. This is termed bondage.

However, with the rise of true knowledge (tattva-gyaana), the mind becomes devoid of agency and enters the past temporal plane. Even though tendencies that are in-progress might continue to persist to complete their course, they do not lead to renewed delusion. This is because the seed of such delusion has been eradicated, and the requisite human effort has already been accomplished.

"What is this essential form (svarupa) that has been mentioned?" This is explained:

4.13: te vyakta sukshmaa guna aatmaanah .

4.13: They (the characteristics) are manifest or subtle, and composed of the gunas.

The manifest (vyakta) refers to the characteristics in the present timeline, while the subtle (sukshma) refers to those in the past and future timelines. These characteristics, from the mahat (cosmic intelligence) down to the specific objects like a pot, are fundamentally composed of the gunas—sattva, rajas, and tamas—since they are intrinsic to their nature.

The question arises: "If the mahat and others are transformations of the three gunas, wouldn't each of them lack unity (ekatva)?" To this, it is stated:

4.14: parinaama ekatvaad vastu tattvam .

4.14: Due to the unity of transformations, the essence of the entity is one.

It is observed that many components can result in one transformation, such as oil, wick, and fire together producing the single transformation of a lamp.

However, one should not claim that there is a single transformation for entities like clay [into pot], gold [into ornament], and milk [into curd] because they do not share the part-whole relationship.

In the case of the gunas, however, due to their part-whole relationship, their transformation is unified, and hence the essence (tattva) of the entity, such as mahat, is appropriately considered as one.

However, in response to the Buddhist assertion that no external object exists apart from the momentary, consciousness-based mind, it is stated:

4.15: vastu saamye api chittha bhedaat tayor vibhaktah panthaah .

4.15: Even when there is object similarity, due to differences in mental perceptions, the paths of the two (mind and object) are distinct.

Even when there is similarity in the external object (like the body of a woman), due to differences in individual mental perceptions, the paths of the mind and the object are distinct. For instance, a single woman may evoke pleasure in her husband, sorrow in her co-wife, delusion and despondency in a desirous man who is unable to attain her, and indifference in a dispassionate person.

For all of them, the unimpaired recognition that "The woman whom you saw, I also saw", demonstrates that the object is the same, while the mental impressions vary. Thus, not everything is mind-based; rather, it is distinct and is a transformation of the three gunas (qualities).

"Let us grant that an object distinct from the mind exists, yet it is said to depend entirely on cognition (vigyaana) for its reality". To this, it is replied:

4.16: na cha eka chittha tantram vastu tad apramaanakam tadaa kim syaat? .

4.16: And an object is not dependent on a single mind. If it were so, what would it become when that mind does not validate it.

If, for instance, a pot were grasped only by one mind, then when that mind is engaged elsewhere (e.g., with a cloth), would the pot cease to exist? It would not.

This view is further negated, as when the pot is later perceived again, the unmistakable recognition, "This is the same pot as before", confirms the object's persistence. Moreover, even when one mind is distracted, the same object can be perceived by another mind.

Therefore, an object is not dependent on a single mind but exists independently and autonomously of the mind. This is established.

It may be argued that the mind, being all-pervasive and connected with the ego-sense, would always know everything. Hence it is said:

4.17: tad uparaaga aapekshatvaach chitthasya vastu gyaata agyaatam .

4.17: An object is known or unknown depending on the modification or coloring (uparaaga) of the mind by that object.

An object is known or unknown based on its modification or influence (uparaaga) on the mind. Even though the mind is all-pervasive, it perceives an object only when it is connected with a body and functions in association with it. Through sensory channels, the mind becomes influenced by an object; that object is known. Objects that do not influence the mind remain unknown.

This explanation leads to the inference that the mind is transformable (parinaami), as it shifts between states of known and unknown, much like the functioning of the senses such as hearing. This is the intended conclusion.

One might argue: "In this way, why shouldn't the purusha also be considered mutable?" To this, it is said:

4.18: sadaa gyaataash chittha vruttayah tat prabhoh purushasya aparinaamaat .

4.18: The activities of the mind are always known to the purusha (pure consciousness), as it is unchanging and their master.

The purusha is immutable because it is always the knower. Unlike the mind, which undergoes constant modifications, the purusha remains unchanged.

If the purusha were mutable, its ability to always know the activities of the mind would not be consistent, as mutability implies occasional interruptions. Therefore, due to its unchanging nature as the eternal knower, the purusha is established as immutable.

Now, let it be said that the mind, being momentary, is itself capable of illuminating itself and external objects—what need is there for the purusha? To this, it is stated:

4.19: na tat svabhaasam drushyatvaat .

4.19: The mind is not self illuminating because it is an object of perception.

Just as one says, "This pot is of such a form", similarly one says, "I am happy", "I am angry", or "My mind is calm". Because the mind is an object of perception, it cannot be self-illuminating or self-revealing.

Rather, there is a perceiver distinct from the mind (purusha), which is not momentary, as evidenced by the recognition of continuity, such as "I am that" (so'ham). Hence, it has been stated.

Moreover,

4.20: eka samaye cha ubhaya anavadhaaranam .

4.20: And at the same moment, the mind cannot ascertain both [itself and the external object].

If the mind were capable of illuminating both itself and external objects, it would mean that the mind is simultaneously the illuminator and the illuminated. [However, the illuminated cannot function as the illuminator; this is a contradiction]. Furthermore, due to the cause-and-effect relationship between the mind and the object, the object could not exist in the moment of the mind's activity, nor could the mind exist in the moment of the object's presence. Consequently, there could be no simultaneous apprehension or experience of both the mind and the object.

Therefore, it is the purusha alone that serves as the true illuminator of both the mind and its objects. The mind, being illuminated, cannot illuminate itself. This is the intended meaning.

But let it not be said that the mind (chittha) is self-illuminating; let it be illuminated by another mind. Why, then, is the purusha needed? To this, it is explained:

4.21: chittha antara drushyatve buddhi buddher ati prasanggah smruti samkarash cha .

4.21: If one mind were to be perceived (illumined) by another mind, there would be an infinite regress and a confusion of memories.

If the mind perceiving external objects like blue were illuminated by another mind, then that other mind, being cognitive, would require yet another mind to perceive it, leading to an infinite regress. Moreover, if there were infinite minds, there would be a confusion of infinite memories, as each mind would generate its own memory.

Therefore, it is established that the mind is illuminated by the chithi-shakti (consciousness) of the purusha and not by another mind.

It may be questioned: how can the immutable and eternal witnessing consciousness (cit-shakti), incapable of any conjunction through action with the mind, illuminate the mind?

4.22: chither aprati sankramaayaah tad aakaarataa aapattau sva buddhi samvedanam .

4.22: Consciousness, by its nature non transmigrating and unchanging, reflects in the mind, causing the mind to assume the appearance of consciousness. This reflection allows the intellect to experience self awareness.

Just as the mutable nature of the intellect (buddhi) allows it to interact with external objects like a pot through action, the immutable nature of consciousness prevents any direct conjunction (interaction) with the intellect.

However, consciousness reflects in the intellect, like the sun reflecting in water. When this reflection occurs, the intellect assumes the form of consciousness—appearing self-illuminated, [much like water reflecting the sun seems to radiate light as though the luminosity were an inherent quality of the water itself].

Through this reflection, the intellect experiences itself as being aware. By virtue of this relationship—where the mind (chittha) grasps the "shadow" or reflection of consciousness—the mind appears as though self-luminous. This explanation is flawless.

Indeed, how is it that some are deluded into thinking that the mind itself is consciousness? The root cause of their delusion is explained:

4.23: drashtru drushya uparaktam chittham sarvaartham .

4.23: The mind, influenced by both the seer (consciousness) and the seen (objects), is capable of assuming all forms.

All objects of perception and experience, whether of the nature of the observer (seer) or the observed (seen), are attributed to that (mind), which is thus capable of assuming all forms.

Due to the proximity of consciousness, the mind appears to possess the quality of illumination, as if it were self-luminous like consciousness itself. Influenced by the observer (purusha), the mind assumes the qualities of the experiencer, appearing as though it itself observes. At the same time, through the senses, it is influenced by the observed (drushya), adopting the forms of various objects of perception.

Thus, the mind, characterized by transformations such as pleasure and pain, assumes the forms of sensory objects like sound and is the basis of experience.Since the mind reflects the illumination of consciousness, it is mistakenly attributed with the nature of the self, leading certain Buddhist schools to identify the mind itself as the self. However, this is not true.

For the discerning, the mind is understood as an object of experience, distinct from the experiencer (purusha). Therefore, purusha must be recognized as separate from the mind.

Hence, there is another experiencer (enjoyer) apart from the mind; this is stated:

4.24: tad asankhyeya vaasanaabhish chithram api paraartham samhatya kaaritvaat .

4.24: Though the mind is varied due to countless latent impressions, it exists for another's purpose because it functions collectively (with the body and senses) as an instrument.

Even though the mind is influenced by countless impressions (arising from afflictions, actions, and their results) and appears as an experiencer due to being the locus of pleasure, pain, and other experiences, it still serves the purpose of another entity—pure consciousness (purusha), which is unconditioned in nature—and facilitates the two ends: experience (bhoga) and liberation (apavarga). Thus, it is merely instrumental, not the experiencer itself.

Why? Because it operates collectively, along with the body, senses, and other cooperating factors, to produce experiences like enjoyment or suffering. Whatever operates in coordination to achieve a result is for another's purpose—just as a house operates [in coordination with various components, such as bricks, mortar, steel, wood, and labor], to serve the purpose of utility to its owner, Devadatta, the mind operates in a similar way.

Therefore, it is established that apart from the mind, there exists a consciousness-based self (purusha) as the true experiencer.

Having concluded the incidental topic (of the mind's role as a tool for the self), the text now proceeds to describe liberation (kaivalya) and identifies the qualified aspirant suitable for attaining it:

4.25: vishesha darshinah aatma bhaava bhaavanaa vinivruttih .

4.25: For one who perceives the distinction (between the intellect and the self), the tendency to contemplate the nature of the self ceases.

For the one who perceives distinctly (the discerning observer) that "I am not the intellect but pure consciousness (purusha)", there arises a cessation of the tendency to contemplate or inquire further about the self. This is because, once the truth is fully realized, any further inquiry or desire to know becomes redundant.

This desire for truth arises in those whose meritorious actions in previous births have matured, making them qualified aspirants for liberation. This is the intended meaning.

However, after the desire for the realization of the ultimate truth (tattva-jigyaasaa) has arisen, what is the state of the mind following the discernment (vishesha-darshana) between the seer and the seen? This question is answered in the next sutra.

4.26: tadaa viveka nimnam kaivalya praag bhaaram chittham .

4.26: Then, the mind is inclined toward discrimination and gravitates toward liberation.

Previously, the mind, due to the delusion of identifying the intellect as the self, was inclined toward external objects weighed down by worldly attachments. Now, for the yogi free from delusion, the mind becomes inclined toward discernment, rooted in distinguishing the seer (purusha) from the seen (prakruti). It becomes oriented entirely toward liberation, culminating in the fruit of liberation (kaivalya).

If this is so, then how do distracting thoughts (vyutthaana-pratyaya) arise in such a yogi? The sutra explains:

4.27: tat chidreshu pratyaya aantaraani samskaarebhyah .

4.27: Other contrary thoughts arise from latent impressions (samskaaras) during gaps in discernment.

For one devoted to discriminative knowledge (viveka-khyaati), distracting latent impressions (vyutthaana-samskaaras), which are gradually being diminished moment by moment, manifest during gaps in the continuity of discriminative awareness (viveka-khyaati). These manifest as contrary thoughts.

Now, one might question: What is the method for eliminating these latent impressions (samskaaras)? In response, the sutra explains:

4.28: haanam eshaam kleshavat uktam .

4.28: The elimination of these [latent impressions] is as has been explained for the afflictions (kleshas).

Just as the afflictions (like ignorance, avidyaa) are burned by the fire of discriminative knowledge (viveka-khyaati) and no longer generate latent impressions, so too the distracting latent tendencies (vyutthaana-samskaaras) are burned by the knowledge of the true self (purusha-khyaati) and cease to give rise to further impressions. Thus, they no longer create obstacles.

Now, to explain the method for ceasing even the subtle arising tendencies of discriminative discernment:

4.29: prasankhyaane api akuseedasya sarvathaa viveka khyaateh dharma meghah samaadhih .

4.29: Even for one established in higher discernment (prasankhyaana), when they remain entirely free from attachment to external objects, the "cloud of virtue" (dharma megha) samaadhi arises, [which culminates in liberation].

Discriminative knowledge (viveka-khyaati), being free from sorrow but oriented toward intermediate benefits, is termed 'higher discernment' (prasankhyaana). Even in this state, the yogi who is entirely detached (free from craving for impure worldly objects) becomes established in comprehensive discrimination (viveka-khyaati) in every way.

This yogi attains a samaadhi that is beyond dualities (neither black nor white) and on whom the fruits of liberation (kaivalya) showers. This absorption is referred to as dharma-megha ('cloud of virtue') samaadhi, which culminates in liberation.

From that (dharma-megha samaadhi), what (results)? It is said:

4.30: tatah klesha karma nivruttih .

4.30: From that (dharma megha samaadhi), there arises the cessation of afflictions (kleshas) and the actions (karma) rooted in them.

From that state of dharma-megha samaadhi, the afflictions (kleshas)—along with their latent impressions (vaasanas)—and the actions (karma) arising from them come to an end.

Then (in that state), what happens? Here, it is said:

4.31: tadaa sarva aavarana mala apetasyaa gyaanasyaa anantyaaj jneyam alpam .

4.31: Then, with all obscurations and impurities removed, knowledge becomes infinite, and the knowable is realized to be limited and insignificant.

Obscurations (aavaranas), which cover the mind, are formed by rajas (activity) and tamas (inertia) and manifest as impurities in the form of afflictions (kleshas) and karmic actions (karma). These are collectively known as aavarana-malaas (obscuring impurities). When these are removed through the state of dharma-megha samaadhi, knowledge—illuminated by the pure intellect—becomes infinite. In comparison, all that is knowable appears small and insignificant, like the faint light of a firefly against the vast expanse of the sky.

What happens after the attainment of Dharma-megha Samaadhi?

4.32: tatah krutaarthaanaam parinaama krama samaaptih gunaanaam .

4.32: Then, the sequence of transformations of the gunas comes to an end, as they have fulfilled their purpose.

Then, following the attainment of Dharma-megha Samaadhi, characterized by supreme detachment and infinite knowledge, and after discriminative knowledge has been brought to cessation, the gunas beginning with sattva, having fulfilled their purpose of providing experience (bhoga) and liberation (apavarga) to the purushaa, cease their sequence of transformations, which evolved from mahat (cosmic intellect) to ahamkaara (ego) and so on.

In response to the question, "What exactly is this sequence (krama)?" the sutra provides an explanation:

4.33: kshana pratuyogee parinaama aparaanta nirgraahyah kramah .

4.33: The sequence is defined as a progression corresponding to each moment and is discernible through the final stages of transformations.

'Progressing sequentially, corresponding to each moment', describes the inherent nature of progression itself. Moment corresponds to sequentially occurring components, defining their progression, and thus the sequence of momentary transformations should be understood. Evidence for this lies in the discernibility of the sequence through the final stages of transformations. For example, in clay, its transformation through lump, pot, shard, powder, and finally particles represents directly perceivable transformations. By recognizing the beginning stage and the final stage, the progression is inferred and becomes comprehensible. This is the meaning.

What results from the cessation of the sequential transformations of the gunas? To address this question, the concluding sutra presents the final outcome:

4.34: purushaartha shunyaanaam gunaanaam prati prasavah kaivalyam svarupa pratishthaa vaa chithi shaktih iti .

4.34: When the sequential transformation of the gunas ceases, the gunas, now devoid of purpose for the purusha, return to their source in prakruti (reabsorption). This is liberation (kaivalya), defined either as the establishment of consciousness in its true nature or as the power of pure consciousness, free from any association.

The gunas of the nature of cause and effect, having fulfilled their purpose of providing experience and liberation, dissolve back into their cause, prakruti, marking the state of kaivalya. This state signifies the cessation of the gunas' activities, leaving consciousness in its intrinsic nature: immutable, pure, unassociated, and self-luminous. This ultimate state is kaivalya, the absolute independence of consciousness. The use of "iti" signals the conclusion of the text, denoting the culmination of the teachings.

PRAYER:

Salutations to that Guru, by whose grace, like a boat, I have crossed the ocean of worldly existence, and who is like the sun that dispels the darkness of my own ignorance.

Where am I, and where is the profound and difficult path of Yoga? Yet, by the grace of the revered Guru, I have been able to compose the commentary titled Yoga Sudhaakara.

This garland of pearls of speech, strung together like threads by shesha Naaga (Maharishi Patanjali is considered an incarnation of aadi shesha), is humbly offered by me at the lotus feet of the revered Guru.

Thus, in the Yoga shaastra authored by the venerable Patanjali, also referred to as the Saankhya Pravacana, and in the commentary titled Yoga Sudhaakara, composed by shree Sadaashivendra Sarasvatee, devoted to the service of the lotus feet of shree Paramashivendra Sarasvatee, an ascetic teacher of the renunciate order, the chapter on liberation (Kaivalya Paada) is concluded.

Om tat sat Brahmarpanam astu! (Offered to That Ultimate Truth, Brahman!)

** Hari Om **